The Taiping Jing, a text attributed to the Yellow Turbans, was not a Celestial Master text, but reflects at least in part some Celestial Master thought and practice.
Also, as scholars have illuminated, there is no "master" text.
Despite their opposition to 'heqi' and reproductive sex, there is the possibility that the Celestial Masters supported sex for purposes other than reproduction, and a Celestial Master text from around the 5th century describes an elaborate sexual ritual.
This is the master text, source for cloning, you don't want it to show in the final design so it has to be placed outside of the canvas.
Finally, Masters texts suggest active competition between the textual specialists of the Masters schools and the technical experts whose knowledge and expertise is reflected in the last three sections of the Treatise.
"This will lead to mastering texts from the Egyptians themselves, not their rulers, at a time the country was becoming absorbed increasingly into the Greco-Roman world".
The authors of philosophical or "Masters" texts (discussed below) were private individuals who often sought, but rarely achieved political influence.
References to yang sheng techniques appear in both accounts of self-cultivation in Masters texts and in the titles of (lost) recipes in the Han shu Bibliographic Treatise.
Secondly, medical works, like other scientific works, were classified as technical specialties, distinct from generalist works, including the "Masters" texts associated with Chinese philosophy (Raphals 2008 2009, forthcoming).
"Virgil's Aeneid is her master-text," wrote one critic.
