《初(chu)學記》中曾解釋(shi)道:“無宗無上,而獨(du)能(neng)為萬(wan)物(wu)之始(shi),故(gu)名(ming)元始(shi)。
昆侖山(shan)被譽為“萬山(shan)之(zhi)祖”,也是(shi)“萬神之(zhi)鄉”,是(shi)中國第一神山(shan)。事實(shi)上,關于昆侖山(shan)的(de)真實(shi)地理位置,目(mu)前都(dou)還沒有(you)(you)定論,只知道《山(shan)海經(jing)·大荒西(xi)經(jing)第十(shi)六》說:“西(xi)海之(zhi)南,流沙(sha)之(zhi)濱,赤水之(zhi)后(hou),黑水之(zhi)前,有(you)(you)大山(shan),有(you)(you)曰昆侖之(zhi)丘。
而昆侖(lun)山(shan)上,最神秘的(de)(de)就是(shi)玉虛(xu)宮(gong),傳說昆侖(lun)山(shan)玉虛(xu)宮(gong)乃是(shi)元始(shi)天尊的(de)(de)道(dao)場(在(zai)封神原文中明(ming)確寫出(chu)始(shi)天尊的(de)(de)道(dao)場是(shi)玉虛(xu)宮(gong))。與碧游(you)宮(gong),八景宮(gong)并列的(de)(de)道(dao)教圣地。
陶弘(hong)景(jing)編定之(zhi)《真(zhen)靈(ling)位(wei)業圖》稱元始(shi)天(tian)尊(zun)位(wei)居三十六天(tian)的最上層“大(da)羅天(tian)”中(zhong)(zhong),所居仙(xian)(xian)(xian)(xian)府稱為“玄都玉(yu)京”。玉(yu)京之(zhi)中(zhong)(zhong),黃金鋪地(di),玉(yu)石為階,宮(gong)中(zhong)(zhong)有(you)七寶、珍玉(yu),仙(xian)(xian)(xian)(xian)王、仙(xian)(xian)(xian)(xian)公、仙(xian)(xian)(xian)(xian)卿、仙(xian)(xian)(xian)(xian)伯(bo)、仙(xian)(xian)(xian)(xian)大(da)夫等居于中(zhong)(zhong)央和兩旁的仙(xian)(xian)(xian)(xian)殿(dian)中(zhong)(zhong),眾(zhong)神仙(xian)(xian)(xian)(xian)都要(yao)按時上玉(yu)清境朝拜(bai)元始(shi)天(tian)尊(zun)。
據《歷代神(shen)仙通鑒》記載,元始天(tian)(tian)(tian)尊(zun)“頂負圓光,身披七十二(er)色”,故供奉在道教三清大(da)殿中的元始天(tian)(tian)(tian)尊(zun)一般都頭罩神(shen)光,手(shou)執黍珠,或者左手(shou)虛拈,右手(shou)虛捧,象征(zheng)“天(tian)(tian)(tian)地未形,混沌(dun)(dun)未開,萬物未生”時的“無極狀(zhuang)態”和“混沌(dun)(dun)之時,陰陽未判”的第(di)一大(da)世(shi)紀(ji),故以陽生陰降、晝短夜長(chang)的冬(dong)至日(ri)為元始天(tian)(tian)(tian)尊(zun)的圣(sheng)誕。
上(shang)(shang)清(qing)(qing)派認為太上(shang)(shang)老君、靈寶天尊(zun)、天真皇人、五方天帝等神仙皆是元始(shi)天尊(zun)所(suo)(suo)度。上(shang)(shang)清(qing)(qing)派宗師(shi)陶弘(hong)景所(suo)(suo)著《真靈位(wei)(wei)業圖(tu)》將天地宇宙中(zhong)的神靈共分七(qi)階(jie),第一階(jie)玉(yu)清(qing)(qing)境(jing)的中(zhong)位(wei)(wei)即(ji)最高位(wei)(wei):“上(shang)(shang)合虛皇道君,應號(hao)元始(shi)天尊(zun)”,從而正式(shi)確立了元始(shi)天尊(zun)在茅山上(shang)(shang)清(qing)(qing)派乃至(zhi)整個道教體系中(zhong)的獨尊(zun)地位(wei)(wei),又通過稱元始(shi)天尊(zun)“上(shang)(shang)合虛皇道君”,使得(de)早期(qi)上(shang)(shang)清(qing)(qing)尊(zun)神高上(shang)(shang)虛皇道君等的地位(wei)(wei)得(de)到保證。