Tổng tập phúc địa Võ Đương: địa lý, cung quán, linh tích, truyền thuyết Chân Vũ. Nguồn chính cho địa lý thánh và tín ngưỡng Huyền Thiên tại Võ Đương.
Ứng dụng: Nghiên cứu Võ Đương, Chân Vũ, lập tự hành hương.
元初武當山道士劉道明（號洞陽）撰，至元辛卯（1291）成書，三卷，收入《正統道藏》洞神部記傳類。首部體例完備的武當山志：卷上山川峰巒、宮觀洞府、靈草仙禽；卷中歷代隱真、高道事蹟與宮觀沿革；卷下玄帝（真武/玄武）神話、宋代加封聖號、祭儀與靈驗。開篇「太極肇分，二儀始判……非玄武不足以當之，因名焉」將山名與真武信仰綁定。記錄元初五龍宮等實況，是研究武當道教、真武信仰、聖地地理與全真—清微交涉的基石文獻。
⚡ Ứng dụng: 真武—玄武與北方水德、北斗信仰之聖地文本；修真擇地、朝山朝真之地理依據；命理上北方玄武、壬癸水、七殺/正官與武當真武鎮魔主題可作象徵互參。
🔗 Liên quan: 玄天上帝啟聖錄、大岳太和山志、真武本傳神咒妙經
Wudang’s holiness is proved by cumulative cosmography: the mountain is a complete microcosm where true-form geography, deity cult (especially Zhenwu), and pilgrim practice co-produce efficacy. The text demonstrates that a ‘blessed land’ is verified when topography, calendar rites, and martial-ascetic discipline align. Authority flows from the mountain’s total sacred system, not from a single founding master alone.
1. Treat the body as Wudang: spine/peaks, dantian/caves—practice should map structure, not chase sensations. 2. In BaZi, Northern/Water and Officer/War gods logic: when Metal-Water is strong and controlled, martial-ascetic timing favors 七殺 useful patterns under restraint. 3. Align seasonal practice with Northern deity symbolism (winter storage, stillness before action). 4. Prefer integrated regimen (geography of body + ritual time + moral restraint) over single-technique shortcuts.
Compared with 茅山志, this work sacralizes a different pantheon and a more martial-pilgrim ecology. Compared with pure register manuals, it proves efficacy through total sacred landscape rather than ordination documents. It is cosmographic-cultic, not primarily Shangqing literary.