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The *Dongtian Yulu* (Record of Words from the Caves of the Immortals) states: People in the world fail to comprehend the Great Principle, allowing their minds and emotions to be unsettled by the transient glory and nobility in this mortal realm, which is as fleeting as sparks from flint or lightning. When one's Qi becomes weak, illness ensues; when Qi ceases, death follows. Unawakened through these cycles, one's form transmigrates into other species. The spirit penetrates into different shells, ultimately failing to understand the proper conduct regarding life and death. Cultivating and nourishing True Qi, once True Qi is established, one refines the Yang Spirit; once the Yang Spirit emerges, one can depart from the mortal world. Only then can one reside in the Three Islands (Penglai, Fangzhang, Yingzhou). Upon completion of merit, the spirit departs, abandoning the shell, and one must propagate accumulated deeds among humanity. When virtue is full and merit accomplished, one receives the Purple Edict and Heavenly Book to dwell in the Grotto-Heavens (Grotto-Heavens and Blessed Lands). Zhi Chuan (Ge Hong)'s *Shoudao Ji* (Record of Receiving the Dao) states: One who has attained the Dao must not fail to transmit it. Transmitting it to an unworthy person brings disaster upon seven generations of ancestors. Failing to transmit it to a worthy person brings disaster upon oneself. Chisongzi admonished the Yellow Emperor: The Dao cannot be kept private; seeking it requires a token of sincerity. Following this principle, one should demonstrate unchangeable integrity like gold. The *Xishan Ji* (Record of Western Mountain) states: The act of giving alms serves to manifest the sincerity of the recipient of the Dao. The highest level involves sacrificing one's own body; the middle level involves sacrificing children and grandchildren; the lowest level involves sacrificing fields and houses. The highest giving is bestowed upon those with the Dao; the middle upon those with methods (Fa); the lowest upon those with techniques (Shu). Master Mao Zhenjun admonished: Those who transmit the Dao must aspire to establish teachings alongside the Sages of old. When encountering individuals with ambition, do not refuse to transmit simply because there is no token of sincerity. When encountering individuals without ambition, do not force transmission even if a token of sincerity is offered. This would not only degrade the teaching and the Dao but benefit neither party. Yu Zhenren asked Yuan De Zhenjun: Why do High Immortals entering the Southern Continent (Nanzhou), in transmitting the Dao and establishing teachings, insist on making oaths and offering gold and jade? The Zhenjun replied: It is likely that the people of Nanzhou bear heavy karmic obstacles and have thin fortune, lacking faith in heavenly secrets. They value wealth over life, preferring to become lower ghosts. Without a token of sincerity, they will surely harbor second thoughts. Without an oath, they will surely leak secrets lightly. Therefore, gold is taken as a token to signify unchangeable resolve. Alas! Among the masses, ten thousand out of ten thousand lack a pure and empty heart; ten thousand out of ten thousand lack sincere aspiration; ten thousand out of ten thousand lack wisdom. Few pay attention to breaking through heavenly secrets while disregarding wealth and entrusting their lives. Generally, such people use the Dao as a pretext to seek wealth, deceiving and confusing those with ambition, causing those with genuine faith to see practitioners of the Dao abandoned. Consequently, profound practitioners of the Dao are rendered speechless and helpless, witnessing death without rescue. If practitioners of the Dao can discern people, knowing their worthiness or unworthiness, and accept laws, knowing their orthodoxy or heterodoxy, proceeding step by step and accumulating merit continuously, even turning Mount Tai into gold would not suffice to repay even a fraction of the gratitude owed to teachers and friends.