《上清五常变通万化郁冥经》

The Most High Lord of the Great Dao (Taishang Dadaojun) said: What is called “Kongchang” is the hun and po of Heaven and Earth, and also the power and radiance that appear when Yin-Yang is in motion. “Kong” is the hun-essence (Jing) of the Nine Heavens, and “Chang” is the po-spirit of the Nine Earths. When these two streams of Qi (vital energy) join, they form the Great Deity of the Imperial Lord; this great deity assists Heaven and Earth by its power and surveys the myriad things by its radiance.

Kongchang takes the power by which it assists Heaven and Earth as the means of inspection. It regulates and moves the light of Heaven, observes the four directions, commands the constellations above, advances the transformations of the Five Constants, summons, circulates, and governs all things, and sets the pivot of Heaven and Earth’s operations turning and transmitting. When the seasons of Heaven are tranquil and the Qi of Earth is calm, Kongchang remains hidden and does not appear; when the circuits of Heaven are blocked and the Qi of Earth is stirred, Kongchang displays its radiance. Omens and retributions of good and ill fortune are at once revealed through it, and the changes in the Qi of the myriad things, the alternation of Yin and Yang, and the turning of the four seasons all arise from this as well. Thus those two venerable stars that hide and appear within the radiance are all expressions of the subtle workings of Kongchang, and they are seldom seen. If one can see these two stars, one may prolong one’s years and benefit one’s life; if one upholds and cultivates this Dao (the Way), one may fly and ascend to the Floriate Hall. This is the meaning of the words secretly transmitted by the Higher Perfected.

The Upper Minister, Lord Azure Lad, respectfully asked: The Dao of Kongchang is numinous, wondrous, and precious—might one be permitted to hear of it?

The Most High Lord of the Great Dao said: “Kongchang is the most fundamental designation in heaven and earth, referred to as nameless; when it is in chaotic unity as one, it is also called named. Yet the Nine Heavens conceal its numinous and marvelous sound and meaning, not permitting it to circulate among ordinary scriptures. It employs its assisting force to enable people to see and hear, and through lights, shadows, and images it communicates with the Zhenren (Perfected Ones). The Imperial Venerable receives it in order to govern all affairs, while those who cultivate and study employ it to seek the attainment of immortality. Thus those who are intent on cultivation seek it in places that are difficult to fathom, and people therefore also call it named.

Although it bears the designation of named, it is not transmitted to those who are ignorant and unaware; such persons cannot fathom it, and even those who love and honor the arts of the Dao may not necessarily obtain the true transmission. If this is the case, how then can it serve as the foundation for exhorting people to cultivate? Nevertheless, the Nine Heavens have issued a decree: only those who are predestined and who obtain the Xuantu Yuzi (mysterious diagrams and jade writings—secretly transmitted talismanic charts and characters) may, upon the inscribed tablets of Fangzhu (a legendary sacred mountain in Daoist tradition), encounter persons in future lifetimes who accord with the true Dao and thereby participate in the study of the hidden names. You ought to take charge of all regions, examine and verify the host of immortals, settle obscure and subtle matters, and rescue living beings; you must not violate the prohibitions by arbitrarily revealing the secret methods to others. You must be cautious and keep them confidential.”

Thereupon the Lord of the Great Dao ascended to the Cinnabar Numinous Vermilion Chamber above the Cloud Scenery (the abode of immortals), observed quiet fasting and purification for three months, tore open the silk book to report to the spirits, prepared offerings of a golden ram and silver wild geese, performed the ritual sacrifice to Heaven and received the true instructions. The Dao Lord then admonished: “The Nine Heavens have established prohibitions; according to the statutes, transmission occurs only once every ten thousand kalpas. Now the cycles of destiny and kalpic fortunes alternate, the Qi (vital energy) returns to Shangqing (Highest Clarity), and the methods of the Dao ought to circulate at this time. One must abide by the Xuanke (esoteric ordinances—secretly transmitted Daoist precepts): if a suitable person appears within a period of seven hundred years, transmission is permitted three times; if no such person is found, then the scriptures and instructions are to be sealed and returned to the Nine Heavens, or consigned to the chambers of the nine caverns in famous mountains for safekeeping. Should one rashly leak or treat the secret methods with negligence, the culpability will extend to seven generations of ancestors; moreover, one must draw the waters of the vast ocean to fill the Four Waterways (the four great rivers) and shoulder mountains to fill up rivers and seas. These retributions of weal and woe will never be in error. You must comprehend my words and cautiously put them into practice.”

Those wishing to cultivate methods such as “pacing the Empty Constancy and flying the Gang,” so as to free the body from its mortal form, transform its appearance, and ascend to Yuqing (the empty and clear immortal realm within the Shangqing realm), should practice seven times each month. Such cultivation may also be undertaken on the Eight Nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice) and on the Six Ding days (days in the sexagenary cycle that contain Ding).

On the appointed day of practice, enter a quiet chamber, burn incense, arrange diagrams and mats to left and right, face south, and click the teeth twenty-four times. Close the eyes and visualize the Five Stars shining brightly in the five directions. After a short while, visualize them descending and entering the five viscera of one’s own body: Venus entering the lungs, Saturn entering the spleen, Mars entering the heart, Jupiter entering the liver, and Mercury entering the kidneys. Visualize the radiance of the Five Stars illuminating the five viscera. Once the body feels warm, then visualize the Five Star Empresses and the twenty-five Point Empty Constancy Dawn Lords, recalling their respective surnames, secret names, and attire, and visualize each of them situated in the corresponding direction.

When these visualizations are complete, softly recite the invocation: “Metal, Wood, Water, Fire, and Earth command the Qi (vital energy) of the Four Origins. The mysterious and wondrous Jing (essence) Qi circulates and reflects, its radiance illuminating the five gates. The numinous lords of the Five Empresses and the twenty-five Point Empty Constancy Heavenly Worthies transform forms and shadows within, dividing and combining in myriad ways, descending into the five viscera and congealing into a jade immortal body. Please refine and transform my seven po (the seven corporeal souls that constitute the human person), nourish my three hun, lift my physical form to ascend, fly into the Dipper Gate, roam the Upper Capital, and keep company with the immortal Perfected of the Five Stars. Today is a mysterious and auspicious day of celebration; may what is sought be realized as stated.”

After reciting, visualize and swallow the starlight Qi twenty-five times, then rise and perform the Gang pacing (the ritual of treading the stellar Gang according to specific stepping methods). With both feet together, visualize yourself rising upward, flying into the Dipper Gate, roaming the Upper Capital, accompanying the immortal Perfected of the Five Stars, and pray that today’s wishes be fulfilled.

Then, with feet together, stand upon the Tai Bai star (Venus), hold the breath for seven respirations, face west, and softly recite the invocation: “In the west there are seven gates, white Qi flying and shining. Above is the Bright Emperor, the Lesser Yin Luminous Sovereign, whose secret name is Jinshangjing, clad in feathered robes, Jing light flowing and illuminating the Golden Palace. Honored as the ancestor of the Five Point Empty Constancy, wearing Fulu (talismans and registers) and holding the staff of authority, summoning yin Qi and commanding yang Qi, transforming water and fire, extending throughout seventy-four directions. Please enable me to fly-step, conceal form and shadow, enter emptiness, ride a white chariot, and roam the palaces among the clouds; to dwell long between heaven and earth and forever enjoy the inexhaustible.”

After completing the previous practice, raise the head and swallow seven breaths of Qi (vital energy). Next walk forward twelve steps, bring both feet together, and stand upon Zhenxing (Saturn). Hold the breath for twelve respirations while facing southwest and gazing upward at the sky, then softly recite: The four kinds of Qi of the Central Sovereign comprehensively command and lead the spirits of the eight directions. May I dwell in the Jade Cloud Chamber, sharing longevity with Heaven and Earth, and forever enjoy inexhaustible blessings and longevity.

After completing this, again raise the head and swallow seven breaths of Qi. Then walk forward twelve steps, bring both feet together, and stand upon Zhenxing. Hold the breath for twelve respirations, face southwest, look up at the sky, and softly recite: The four kinds of Qi of the Central Sovereign comprehensively command and lead the spirits of the eight directions. May I dwell in the Jade Terrace Purple Chamber and receive spiritual transformation so as to be born. Within the body reside the hidden-named spirits of the Primordial Sovereign and the Five Emperors, known as “Buchang,” who pacify and stabilize the Yellow Court (the inner spirit position in the middle of the body corresponding to the spleen). May they be clothed in flying-cloud sashes, crowned with floral essence, and hold name registers together with Fulu (talismans and registers), their brilliance shining like flickering fire bells. Enable me to take flying steps, reveal to me the names of the spirits, descend into the spleen palace, stabilize Shen (spirit) awareness, and settle Jing (essence) and Qi. May I ascend into the clouds of Heaven, conceal my bodily form, transform the myriad things, roam freely in Yuqing (Jade Purity, the Shangqing immortal realm), and remain together with the Sovereign Lord, jointly safeguarding the Great Brightness.

After completing this, draw in the luminous Qi of the stars and swallow twelve mouthfuls. Then walk forward three steps, bring both feet together, and stand upon Yinghuoxing (Mars). Hold the breath for three respirations, face south, and softly recite: The three gates are bright and penetrating, cinnabar radiance circulates and flows, mysterious Qi vigorously vaporizes and ascends, illuminating the remote southern regions. Above dwell the deities of the Red Sovereign and the Five Emperors, whose names are You Guangyao; they wear robes of brocade patterns, jeweled crowns on their heads, and jade bells at their waists, entering and exiting the Vermilion Palace, Purple Chamber, and Crimson City. May the spirits preserve the records of my life and destiny, and may the Southern Palace register my vital force. Enable me to take flying steps, transform Qi, and conceal my form. May the day of practicing the Dao be auspicious, Heaven and Earth be clear and serene, the heart-Shen condense into the authentic, and the five hun-souls become fully luminous, aligned equally with the radiance of the three Qi and united with the essence of Mars.

After completing this, draw in the luminous Qi of the stars and swallow three mouthfuls. Then walk forward nine steps, bring both feet together, and stand upon Suixing (Jupiter). Hold the breath for nine respirations, face east, and softly recite the prayer:

The nine Qi (vital energy) of the East gather at the Jade Gate of the Azure Heaven. Therein is the Lord of the Azure Dawn of Mysterious Superiority, who radiates a lush and vigorous azure Qi; this is the Heavenly Soul, the soul-spirit that governs the celestial realm. His taboo name is Tai Ming Huan, a lofty venerable of heaven and earth. He wears a phoenix-patterned robe and a striped tiger skirt. He generates five kinds of light points and transforms nine kinds of scenes. He wears a jade crown of azure essence spanning the heavens, bears a golden talisman and a feathered staff, with flowing bells ringing around him. He holds the Hidden Book and rides the flying feathered writings. He oversees my destiny register, guards my liver, causing the outer light to shine and the inner brightness to be clear, allowing the liver palace to condense immortal Qi, and welcomes me as I ascend on high to court the Imperial Dawn.

After completing the invocation, attract the Qi of starlight and swallow it nine times. Then take five steps with feet together, treading upon the position of the Chen star, hold the breath for five respirations, face north, and softly recite: The five Qi of the North are dark and mysterious, the Mysterious Gate thoroughly open and spiritually luminous. The flowing light of the Northern Dawn illuminates, and above the Kui star lies the realm of Jade Purity. Therein is the Supreme Emperor who honors the names of the Five Constants, his taboo name Yin Yuan Ran. He wears a mysterious-colored pure and clear garment, a jade crown on his head, flowing bells at his waist, bears a golden seal and jade staff, with emerald jade pendants gleaming brilliantly. He paces in the Flowery Dawn, gazing down upon the eight directions of the netherworld, circulating the fluids to descend into my kidney court, protecting the five Shen (spirits) within, making the viscera bright and flourishing, filling inside and out, transforming scenes and form, causing the bones to fly and the flesh to rise with them, finally ascending to the Jade Purity realm.

After the invocation, raise the head to attract the Qi of starlight and swallow five times. After treading the positions of the five stars, start from below Mercury and walk seven steps toward above Venus, then ascend Kongchangji. With the first step bringing the feet together, after reciting “Glory, overflowing inside and out, transforming scenes and form, bones flying and flesh rising, ascending to Jade Purity,” raise the head to attract starlight Qi and swallow five times. After treading the five stars, start from below Mercury, walk seven steps toward above Venus, then ascend Kongchangji. Bringing the feet together for the first step, tread upon the position of the First Nine Constants and recite: Lord of the Earth’s Nine Constants, who transforms the scenes of the netherworld, please perform the secret stepping method for me, causing my bodily form to vanish so that I may flee and hide. Then tread upon the position of the Second Yu Chang and recite: Spirit Lord of Yu Chang, whose form and clothing can transform at will, please perform the transformation for me, causing my body to become plants and trees.

Then one mounts the third star, Maochang, and recites this prayer: “Venerable spirit of Maochang, able to sink and to rise, please transform the scenery for me so that the landscape becomes hills and mounds.” One then mounts the fourth star, Liuchang, and recites: “Sovereign Lord of Liuchang, whose bodily form has no fixed appearance, please circulate the breath for me, raising clouds of Qi (vital energy) and mists.” Next one mounts the fifth star, Xingchang, and recites: “Great Lord of Xingchang, whose awesome power can subdue ten thousand ghosts, please transform my bodily form, raising mists and generating flames.”

After completing the paces of the Five Constants, one retreats onto Venus, holds the breath for five respirations, and recites this prayer: “Flying aloft into the realm of Supreme Obscurity, manifesting the scenes of the Five Constants; entering the Five Qi northward, subduing the Three Yangs southward. The Golden Talisman proves efficacious upon command, the Great Emperor assists and protects; the Six Wu enable me to avoid the Ji earth, safeguarding my passage through the Cavern Village. The spirit of Venus protects the lungs, Venus guards the stomach and intestines. Inner Qi fills to repletion, outer Qi overflows, the bodily form soars together with the hun and po souls. A thousand transformations respond according to the heart’s wish, enabling me to roam the Upper Capital together with the Jade Emperor.”

Upon finishing the prayer, one draws in the Qi and swallows it seven times. Then, taking twelve steps from Venus, one ascends Saturn with both feet together and mounts the first star, Shangchang, reciting: “Spirit of Shangchang, whose radiance flies and soars with endless transformations, please conceal my bodily form so that I may ascend into the Nine Heavens.” One then mounts the second star, Tianchang, and recites: “Spirit of Tianchang, whose flaming light flows, raising mists that form screens and ramparts; please help me conceal my traces and enter the fire together with the divine spirit.” Next one mounts the third star, Mingchang, and recites: “Spirit of Mingchang, dwelling in the northern obscure and mysterious realm and taking water as its body, please conceal me within the rivers, lakes and seas so that I receive the infusion of water Qi and become perfected.” Then one mounts the fourth star, Sanchang, and recites: “Spirit of Sanchang, manifesting the majesty of transformation, whose radiance subdues the courtyards of the eight directions; please summon the immortal perfected for me, repel disasters and eliminate military afflictions.” Finally one mounts the fifth star, Chenchang, and recites: “Spirit of Chenchang, able to transform all things, whose bodily form has no fixed appearance; please summon the immortal perfected for me so that I may leave death behind and enter into vitality.”

After completing the paces of the Five Constants, one retreats onto Saturn, holds the breath for twelve respirations, knocks the teeth twelve times, and recites another prayer:

Yuanchang Wuhuang (the Earth spirit of the Five Phases occupying the central position) is the great spirit of the Center. You can transform into seven metals, overawe the sun, moon, and stars, conceal your form and divide your body. May the spirit assist me in becoming an immortal, avoiding death and turning toward life.

After completing the circuit of the five Chang positions, return to the Earth Star, hold the Qi (vital energy) for twelve breaths, knock the teeth twelve times, and then pray: Yuanchang Wuhuang, great spirit of the Central Sovereign, please transform into seven metals, overawe the sun, moon, and stars, enable me to conceal my form and divide my body, ascend into the sky and enter the clouds. Please summon the Five Numina to guard my spleen palace, so that my five viscera and six bowels may soon transform into an immortal body and fly into the mysterious and wondrous void. The transformations of water, fire, and the myriad things shall follow my will; enable me to continually ascend, to become friends with the imperial consorts, and to rank among the immortal perfected.

When the prayer is complete, inhale the Qi twelve times and swallow it. Then take three steps from the Earth Star position, mount the Fire Star, place both feet together, and step onto the first Kongchang position, praying: Kongchang, most numinous, please assist the Supreme Perfected, enter my Crimson Palace (the palace of the heart), and command the myriad immortals. Then mount the second Hechang position and pray: Hechang can cause one to conceal and hide, to enter the dark and obscure realms of the eight directions; please use the transformations of water and fire to make me an immortal. Then mount the third Yuanchang position and pray: Yuanchang transforms, please conceal my form with grasses and trees, so that my body and shadow both accord with the true realm of the Great Dao.

Then mount the fourth Mingchang position and pray: Mingchang, please display the transformations of water and fire to make me an immortal. Then again mount the third Yuanchang position and pray: Yuanchang transforms, please conceal my form with grasses and trees, so that my body and shadow both accord with the true realm of the Great Dao. Then mount the fourth Guchang position and pray: Guchang Tianshuang, please enable me to enter and exit without obstruction, grow wings on my body, and fly up to heaven. Then mount the fifth Sichang position and pray: Sichang belongs to the southern Li position; please cover yourself with the form constituted by the number nine, enable me to transform and take shape, immediately becoming a sounding beast.

After completing the circuit of the five Chang positions, return to the Fire Star, hold the Qi for three breaths, knock the teeth three times, and then pray:

The cinnabar-red numinous fire, the Flowing-Flame Cinnabar Numen (Liuyan Danling), opens a way to the lightning court of the Three Gates. The Five Constants (Wuchang) transform as they move, and the myriad things lie deep and beyond fathoming. The Earth Sovereign (Tuhuang) holds nature and life in his grasp, and by his awesome power subdues the spirits of the north. The Upper Prime (Shangyuan) protects the register of names and grants me long life. Today I step into the sky and ride the void among the stars. The planet Mars (Yinghuo) assists my mind and spirit (Shen), so that my methods of the Dao become clear and penetrating. A thousand transformations and ten thousand combinations are realized at once wherever I go. I guide the hun and po souls and refine form and spirit, and the feathered robe appears whenever it is needed. May I come into harmony with the Five Stars and ascend by carriage into Yuqing (Jade Clarity, the lofty celestial realm of which Daoism speaks).

When the prayer is finished, slowly swallow the breath three times. Then take nine steps from the position of Mars to the position of Jupiter, stand with the feet together, step onto the station of the Nine Constants (Jiuchang), and recite:

Nine Constants, Green Sovereign (Qinghuang, a deity of the kind of the Green Emperor of the East), you are the root of the hun and po of heaven and earth. Grant that I may transform, avoid the light of the sun, and hide myself in the mountains.

Then ascend to the station of the World Constants (Shichang) and recite:

World Constants, celestial numina, you command and ferry across the host of immortals. Grant that I may step into the void, unite with the visible forms, and become divine.

Then ascend to the station of the Bright Constants (Mingchang) and recite:

Bright Constants, your light is brilliantly manifest, and your radiance illumines the eight directions. Grant that I may change my bodily form and escape into the water.

Then ascend to the station of the Five Constants and recite:

Five Constants, majestic and skilled in transformation, you govern the lands of the five directions. Grant that I may transform my body and, while standing, become a tiger.

Then ascend to the station of the Law Constants (Fachang) and recite:

Law Constants, made manifest in Wood, you preside over the host of divine immortals. Grant that I may divide my shadow and transform into tens of thousands of bodies.

After the pacing of the Five Constants is complete, return to the position of Jupiter, hold the breath for nine respirations, click the teeth nine times, and then recite:

The Nine Gates of Lesser Yang (Shaoyang) wander through the green heavens; within them are the Five Constants, able to transform into hundreds of millions. They summon Yin-Yang and subdue the spirits of Metal; the mandate and seasonal nodes of Donghua (Eastern Florescence) are fulfilled of themselves. I step into the void and tread upon nothingness, driving the green cloud-Qi. Above I receive the azure numina; below I secure the gate of the liver. The Great Dao is lucid and clear; the nine powers gather together, and at once I become a flying immortal. May I share the Dao with the Green Sovereign and become a Zhenren (Perfected) of the Wood-Dawn kind.

When the prayer is finished, slowly swallow the breath nine times. Then take five steps from the position of Jupiter to the position of Mercury, stand with the feet together, ascend to the station of the Yin Constants (Yinchang), and recite:

Yinchang, the first position in the Five Constants pacing method and associated with the mysterious Qi (vital energy) of the north, is the root of the transformations of all things. Please let me guard the liver gate so that the Qi of the Dao (the Way) may course through the nine directions, instantly attaining the rank of flying immortal, becoming a true immortal together with the Green Emperor (the deity of Wood De (Virtue/Power) in the east), and serving as the essence of Wood Chen.

Upon finishing the recitation, draw in Qi nine times, swallowing after each inhalation and then suspending the breath. From the position of Jupiter take five steps to occupy the position of Mercury; with both feet together, ascend the Yinchang position and pray: Yinchang is the mysterious Qi of the north and the root of the transformations of all things. Please let me remain here and instantly transform into a divine dragon.

Then ascend the Huangchang position and pray: Huangchang possesses marvelous Yin Qi capable of transforming into jade maidens. Please let me divide my bodily form and instantly generate a hundred replicas of myself.

Ascend the Dingchang position and pray: Dingchang oversees the original essence of all things, its transformations vigorous and flourishing. Please let me divide my form and become all things.

Ascend the Feichang position and pray: Feichang can enter empty space, traveling between the heights and the depths, transforming into the six kinds of livestock so as to remain unseen by others.

Ascend the Liuchang position and pray: Liuchang constitutes the fundamental order that governs all things; it can subdue ghosts and demons, command the spirits, and rotate heaven and earth. Whoever falls under its sway is put to death.

After traversing the five constant positions, return to the Mercury position, hold the breath for five respirations, knock the teeth five times, and pray: The five Qi of the Northern Mysterious open the five gates. The central stellar deity, the Black Emperor known as the Five Constants, transforms within the nether gloom, enters and exits Yin-Yang, summons the Three Chen (the solar, lunar, and stellar deities of heaven), and subdues the earthly spirit officials who govern the land. Please let me pace with flying steps, conceal my form, and wander the vast emptiness; wherever I proceed I may divide into a hundred bodies. Let me attain Gouchen, the celestial office in heaven, and ascend to Yujing, the immortal capital of the celestial realm. Let my body sprout extraordinary hair while the kidney palace inhales fragrant Qi. Today, as I practice the Dao, I become the ancestral source of immortals and spirits, realizing celestial aspirations and enjoying inexhaustible blessings and emoluments.

After the recitation, draw in Qi five times, swallowing each and then suspending the breath.

Proceeding in this manner, after completing all twenty-five constant positions one steps down. Before the gate, knock the teeth thirty-six times, face the Heavenly Outline (the direction of the Dipper’s handle in the Northern Dipper), chant the “Chapter of Flying Paces of the Three Caverns (Dongzhen/Dongxuan/Dongshen),” then take nine steps and mount the Yangming star position. With feet together, stand upon the Yangming star, face east, and pray: Within the palace of the Most High reside the Yuanshi deity of transformation and concealment, the great inner-consort deities, and Taiyi the Supreme Venerable. These deities collectively administer the registers of human destiny. Please transmit my petition so that I may conceal my form, hide my person, and ascend to the imperial pavilion of the Heavenly Emperor, the palace of the Celestial Sovereign.

Thereafter one ascends the Yinjing Star, facing northeast, and recites this prayer: In the Zhongyuan Palace there are deities who protect the fetus and cause it to transform into human form, the Inner Consort Taizhen (a female immortal of the palace) and the High Mysterious Spirit. Please sever for me the connections of the embryonic membranes, unbind the constraints, refine and nourish the fetal origin, and firmly guard the Jing (essence) and Qi (vital energy), so that I may transform in myriad ways and attain immortality without aging.

Thereafter one ascends the Bi Star, facing the Zhenren Star, and recites this prayer: In the Zhenyuan Official there is the method of the Six Concealments and Seven Hiddens (the dharma-gate of hiding and transforming). Upper Origin Mysterious Mother, please nourish my fetal origin, enabling me to conceal myself into the Golden Chamber and transform into a cyan palanquin (a blue-green carriage), thereby flying up into the void and enjoying inexhaustible longevity.

Thereafter one ascends the Xuanming Star, facing north, and recites this prayer: The Zhongyuan Inner Consort of the Niuyou Palace, who conceals traces and hides radiance, please transform into a cyan palanquin, enabling me to fly up into the void and enjoy inexhaustible longevity.

Thereafter one again ascends the Xuanming Star, facing north, and recites this prayer: The Zhongyuan Inner Consort of the Niuyou Palace, who conceals traces and hides radiance, is an honored elder among the immortals. Please lead me across the Six Wu (the spirit-obstacle passes related to the Wu days in the sixty Jiazi cycle), enabling me to escape the constraints of the eight directions, conceal my traces, fly with light steps, and ascend to the heavenly palace of the Imperial Lord.

Thereafter one ascends the Danyuan Star, facing west, and recites this prayer: Deities of the Gangshen Palace, please cause me to change my bodily form and transform the scenery. Eldest Daughter of the Dipper, please with mysterious power enable me to transcend the formed state, lead me across the Origin Dipper, and register my name on the imperial roster, enabling me to fly up into the void, ride emptiness, my bodily form rising like a floating shadow.

Thereafter one ascends the Beiji Star, facing northeast, and recites this prayer: Deities of the Jiming Palace, please cause me to conceal my traces and disperse among the crowds. Middle Daughter of the Dipper, please with numinous wondrous transformations receive and lead me up into the Upper Palace, record my name in the Mysterious Register, enabling me to pass freely in all directions, divide my body into thousands, and restore an infant-like countenance.

Thereafter one ascends the Tianguan Star, facing northwest, and recites this prayer: Deities of the Guanhui Palace, please cause me to differentiate into myriad forms. Youngest Daughter of the Dipper and Mysterious Upper Great Spirit, please follow the Northern Dipper’s turning of the mysterious mechanism, unify and transport all living beings, enabling me to fly up into the void and transform in the deep recesses of the nether darkness.

Thereafter one ascends the Fu Star, facing the Heavenly Gate, knocks the teeth nine times, and then recites this prayer:

The Sovereign Lord sits upright in the Upper Palace. The Lady of the Right Sovereign (the immortal perfected being attending at the Sovereign Lord’s right) faces him from above, jointly uniting with the True Dao (the Way), which is called Wondrous Constancy. She transforms among the Nine Heavens, circulating the Qi (vital energy) of the sun and moon, gathering Qi to form affinities, reversing water and fire, and causing all manner of strange phenomena to conceal themselves. At this time the auspicious blessings of Yuanshi are widely proclaimed, enabling me to proceed with flying steps, riding the Constant Dao to enter the True Realm; the Qi of the Nine Mornings flows and descends, granting me inexhaustible blessings so that my form abides together with the heavenly light and my De (Virtue) accords with the Three Conveniences.

After reciting this, raise the head and swallow Qi twenty-four times, then stop. Next ascend the Bi Star, facing the Earth Door (oriented toward the Earth Door direction), and declare: “The mysterious and wondrous felicitous blessings are widely proclaimed, enabling me to proceed with flying steps, riding the Constant Dao to enter the True Realm; the Qi of the Nine Mornings flows and descends, granting me inexhaustible blessings so that my form abides together with the heavenly light and my De (Virtue) accords with the Three Conveniences.”

After reciting this, raise the head and swallow Qi twenty-four times, then stop. Next ascend the Bi Star, facing the Earth Door, knock the teeth nine times, and pray:

The High Venerable resides in the Upper Palace, the Lady occupies the rank of Right Sovereign; the Imperial Venerable matches tallies in union with you, gathering numinous Qi within the Numinous Flower Chamber. The heavenly hun and earthly po are collectively called the Upper Void; you who transform the Nine Qi are the ancestral origin of the myriad perfected. You can set metal in motion and transfigure stubborn stone, your power equal to Heaven; you can dissolve mountains and rivers, summon clouds and call dragons, causing all manner of strange phenomena to vanish at once and differentiating appearances with boundless spiritual powers. You take flying steps to soar through emptiness, your radiance flowing throughout the four directions; you conceal yourself at the seat of the Kui Star, draped in heavenly light. May you endure long between Heaven and Earth, with blessings and celebrations extending without end. I earnestly request that you fulfill my wishes, so that I may forever receive these blessings.

When the prayer is finished, raise the head and swallow Qi thirty-six times, then stop. Each of the foregoing procedures is performed only once; there is no need to repeat them back and forth. The cultivation of the Dao of Empty Constancy concludes here.

The Most High (Taishang, an honorific in Daoism for the supreme deity or the Great Dao) transmitted the Way of Pacing the Constant Void (Bu Kong Chang Zhi Dao), a cultivation method of visualizing and ritually pacing the stars according to specific footsteps. On the prescribed days, one should purify the mind, observe a fast, burn incense, remain alone in a separate room without associating with others, and practice in secret. Settle the heart-mind and intention, visualize the true spirits appearing, with the stars arranged clearly like scattered points of starlight, then slowly pace the positions of the Dipper stars.

After five years of cultivation, the Imperial Honored One and the Imperial Consort will both descend, and the Primordial Emperor of the Five Stars (Yuanhuang Wuxing, the deities corresponding to the five planets) will all display their radiance, shining through the interior of the body and transforming the myriad spirits. After seven years of cultivation, one can divide the body among ten thousand kinds of scenes and hide traces in the Nine Voids (Jiukong, the lofty empty realms spoken of in Daoism); after fourteen years, one can fly through the Great Void and ascend into the Dipper Dawn (Douchen, the celestial realm where the Dipper stars reside).

If hindered by secular affairs, even though one has the opportunity to receive the scripture yet cannot practice the pacing method, then on the prescribed days it is sufficient to burn incense, hold the scripture, face north to pay homage to the stars, visualize the true spirits in the mind, and pray for immortality. This too can eliminate disasters and avoid calamities, make the spirit clear and bright, the body light and healthy, and restore a youthful countenance. Persisting in this way for fourteen years can prolong life by seven hundred years. If one desecrates the scripture and method or leaks the secrets, disaster will befall the whole family and even punish the seven ancestors (qizu, ancestors of the previous seven generations). The rewards and punishments of sin and blessing in this are clearly verified.

Next, one begins by taking seven steps to mount the position of the Metal Star (Jinxing, Venus) and recites the incantation (zhuci, the prayer recitation of the ritual) once. From the Metal Star position, walk twelve steps to mount the Earth Star (Tuxing, Saturn) position and recite the incantation once again; from the Earth Star position, walk three steps to mount the Fire Star (Huoxing, Mars) position and recite once more; from the Fire Star position, walk nine steps to mount the Wood Star (Muxing, Jupiter) position and recite once; from the Wood Star position, walk five steps to mount the Water Star (Shuixing, Mercury) position and recite once. After the pacing methods of the Five Stars (corresponding to the Five Phases) are all completed, recite the incantation once more in combination.

Then, starting from the Metal Star position, follow the original route back and forth fifteen times, only pacing without reciting the incantation. This set of pacing methods is thereby completed.

After pacing the Five Stars, again enter from the outside taking seven steps to mount the Earth Door Nine Constants (Dihu Jiuchang, a specific position or star location in the pacing method), sequentially complete the pacing of the Five Constants, and finally recite the incantation once in combination. Then still starting from the Metal Star position, follow the original route back and forth fifteen times, only pacing without reciting the incantation. This set of pacing methods is thereby completed.

After completing the pacing of the five stars, one then walks seven steps from the outside inward, ascending the “Earth Gate Nine Constants,” and successively completes the five constants. One then returns to the Metal Star, offers a prayer once, walks twelve steps to ascend the “Upper Constant,” and successively completes the five constants; returning to the Earth Star, one offers a prayer once, walks three steps to ascend the “Empty Constant,” and successively completes the five constants; returning to the Fire Star, one offers a prayer once, walks nine steps to ascend the “Nine Constants,” and successively completes the five constants; returning to the Wood Star, one offers a prayer once, walks five steps to ascend the “Yin Constant,” and successively completes the five constants; finally one returns to the Water Star and offers a prayer once. Here “constant” denotes specific stepping positions in the ritual; the entire passage explains the sequence of pacing according to the stellar positions, ascending those positions, and offering prayers.

In the Yuandou Palace of the Tianshu Star (one of the seven stars of the Northern Dipper), the Kui Jing Xuan Shang Zhenhuang Furen, surnamed Mingtong with the taboo name Yingyu, wears her hair in a flying-cloud huaji chignon and is dressed in a three-colored cape of purple, yellow, and cyan.

In the Xuankui Palace of the Tianyou Star, the Ling Jing Shang Xuan Huang Furen, surnamed Xuanjing with the taboo name Yuboguang, wears her hair in a flying-cloud huaji chignon and is dressed in a three-colored cape of purple, yellow, and cyan.

In the Xuankui Palace of the Tianyou Star, the Ling Jing Shang Xuan Huang Furen, surnamed Xuanjing with the taboo name Yuboguang, wears her hair in a flying-cloud huaji chignon and is dressed in a three-colored cape of purple, yellow, and cyan.

In the Xuankui Palace of the Tianyou Star, the Ling Jing Shang Xuan Huang Furen, surnamed Xuanjing with the taboo name Yuboguang, wears her hair in a flying-cloud huaji chignon and is dressed in a flying-brocade luo skirt together with a brocade cape embroidered with phoenix patterns.

In the Shangjing Palace of the Tianji Star (one of the seven stars of the Northern Dipper), the Lingfei Yuanhuang Furen, surnamed Changming with the taboo name Huayun, wears a Chenying jeweled crown and is dressed in flying-cloud radiant brocade robes.

In the Gangji Palace of the Tianquan Star (one of the seven stars of the Northern Dipper), the Shang Ling Shenfei Huahuang Furen, surnamed Kaisheng with the taboo name Yunming, wears a seven-tiered jade crown and is dressed in crimson luo robes patterned with phoenixes.

In the Lingkai Palace of the Yuheng Star (one of the seven stars of the Northern Dipper), the Beishang Jingai Zhonghuang Furen, surnamed Yuanfang with the taboo name Shenwu, wears a purple Chen flying-floral crown and is dressed in nine-colored robes.

In the Beiji Palace of the Yueyang Star, the Anshang Chen Hua Yuanhuang Furen, surnamed Yuyuan with the taboo name Genhua, wears a Yuchen Jinxiang crown and is dressed in a cyan feather robe.

The Jade Flower Numinous Sovereign Lady in the Movement Heaven Palace of the Yaoguang Star has the surname Duyuan and the taboo name Zhonghui, and also possesses a true name. She wears a flying-flower drooping-cloud chignon, is clad in a seven-colored night-luminescent cloud-brocade skirt, and draped with a nine-colored brocade cape.

In the Empty True Palace of the Dongming Star, the Great Bright Constant Sovereign Lady has the surname Yousheng and the taboo name Yuanyun, and also possesses a true name. It is additionally recorded that there is a True Numinous Sovereign Lady with the surname Duyuan and the taboo name Zhonghui, who also possesses a true name; she wears a flying-flower drooping-cloud chignon, is clad in a seven-colored night-luminescent cloud-brocade skirt, and draped with a nine-colored brocade cape.

In the Empty True Palace of the Dongming Star, the Great Bright Constant Sovereign Lady has the surname Yousheng and the taboo name Yuanyun, and also possesses a true name. She arranges her hair in a flying-cloud flower-drooping chignon and wears flying gauze robes.

In the Constant Treasure Palace of the Hidden Origin Star, the Empty Mystery Transforming Numinous Supreme Sovereign Lady has the surname Mingtong and the taboo name Wanguang, and also possesses a true name. She wears a flying-heaven seven-appellation jade crown and is clad in cyan-patterned brocade robes.

The foregoing are the supreme titles of the Nine Stars Hun Essence Sovereign Ladies, together with the awe-inspiring spirits of their transformations and manifestations. Those who know these names may be exempted from death; those who cultivate these methods will be able to fly and ascend as immortals. One ought to recite them from memory and strive diligently in practice.

In the Purple Qi Jade Tower of the Imperial Seat Palace of the Fu Star, the Imperial Honored Nine Dawn Lord has the surname Jingchang, the taboo name Wucu, and the courtesy name Xuanjiezi, and also possesses a true name. He wears a flying-essence jade crown and is clad in nine-colored phoenix robes.

In the Jade Tower Purple Lodge of the Upper Honored Palace of the Bi Star, the Imperial Honored Primordial Dawn Lord has the surname Youkong, the taboo name Kongwuxian, and the courtesy name Yinyuanjue, and also possesses a true name. He wears a flying-heaven jade crown and is clad in nine-colored phoenix robes.

In the Jade Tower Purple Lodge of the Upper Honored Palace of the Bi Star, the Imperial Honored Primordial Dawn Lord has the surname Youkong, the taboo name Kongwuxian, and the courtesy name Yinyuanjue, and also possesses a true name. He wears a flying-heaven jade crown and is clad in heavenly dragon robes.

The two stars Fu and Bi are the awe-inspiring spirits of the hun and po of Heaven and Earth. The Fu Star is designated “Constant” and governs Heaven; the Bi Star is designated “Empty” and governs Earth. Both stars are capable of setting the celestial lodges in motion and of mobilizing the Five Peaks, their transformations being inexhaustible. Those who know their names can enjoy unending longevity; those who cultivate these methods will swiftly be able to conceal themselves and hide. The “Twenty-Five Points Constant Rules” take these two deities as auxiliary spirits, employing them to assist the eight titles of the Numinous Honored One.

In the Azure City Jade Tower of the Supreme Palace of the Yangming Star, the Nine Dawn Lord has the surname Shangyun, the taboo name Fayingrong, and the courtesy name Dongdongyang, and also possesses a true name. He wears a nine-dawn jade crown and is clad in azure flying garments.

The Northern Upper Dawn Lord (Beishang Chenjun) in the Five-Colored Jade Tower of the Central Origin Palace (Zhongyuan Gong) of the Yin Essence Star (Yinjing Xing)—that is, the Central Origin Palace under the jurisdiction of the Yin Essence Star—is surnamed Yuying, personal name Xuanshangpen, courtesy name Changyangwen. He wears a Mysterious Essence Jade Crown and a cyan flying robe.

The Northern Upper Dawn Lord in the Five-Colored Jade Tower of the Central Origin Palace of the Yin Essence Star is surnamed Yuying, personal name Xuanshangpen, courtesy name Changyangwen. He wears a Mysterious Essence Jade Crown and a black flying robe fashioned from feathers.

The presiding Immortal Flower Dawn Lord of the Yellow Terrace Jade Tower in the True Origin Palace (Zhenyuan Gong) of the True Person Star (Zhenren Xing) is surnamed Guipin, personal name Miaoyinguang, courtesy name Tongduyuan. He wears a Flying Dawn Treasure Crown and a cyan flying robe fashioned from feathers.

The Mysterious Flying Canopy Dawn Lord (Xuanfeigai Chenjun) in the Vermilion Terrace Jade Tower of the Niuyou Palace of the Mysterious Darkness Star (Xuanming Xing) is surnamed Mingshu, personal name Dingxuanjue, courtesy name Fakaidu. He wears a Seven Treasures Flying Heaven Crown and a white brocade robe.

The Northern Dawn Flying Flower Lord (Beichen Feihua Jun) in the Mysterious Terrace Jade Tower of the Recording Brightness Palace (Jiming Gong) of the Northern Pole Star (Beiji Xing) is surnamed Mingling, personal name Changminghua, courtesy name Yuandongyuan. He wears a Flying Essence Flower Crown and a purple brocade robe.

The All-Spirit Nine Origins Northern Canopy Dawn Lord (Zongling Jiuyuan Beigai Chenjun) in the Nine-Story Jade Tower of the Pass Assembly Palace (Guanhui Gong) of the Heavenly Pass Star (Tianguan Xing) is surnamed Xuanshu, personal name Zhuantianguang, courtesy name Huitianzhong. He wears a Nine Origins Treasure Crown and a nine-colored brocade robe.

These seven are all Nine Essence Imperial Dawn deities and awe-inspiring spirits of the Nine Heavens. They govern the palaces and lodges of the Seven Stars, rotate the celestial radiance, summon and hasten the workings of kalpic destiny, causing the transformation of the myriad things and the blending of heaven and earth. To know their inner names is to extend one’s lifespan by seven thousand years. After fourteen years of cultivation, one may ascend in broad daylight to the dawn and rise into the heavenly realms.

The Primordial Inner Consort of the Emperor Lord of the Supreme Palace (Taishang Gong) at the time of his transformation and concealment is surnamed Yanming, personal name Taiyi Fatan, courtesy name Xingzhengfu. She wears a yellow brocade cape and a cinnabar-cyan flying skirt, her hair dressed in a falling-cloud chignon.

The Inner Consort of the Emperor Lord of the Central Origin Palace at the time of protecting the embryo and transforming the bodily form is surnamed Kaiguan, personal name Taiyi Sanpen, courtesy name Luozhuying. She wears a cyan brocade cape and a green-feather flying skirt, her hair dressed in a falling-cloud chignon.

The sovereign of Zhenyuan Palace, the “Mother of the Upper Prime of the Six Paths and Seven Concealments” (the goddess who governs the Qi (vital energy) of the Upper Prime and possesses the power of appearing, vanishing, and transformation), is surnamed Mingmeng, with the personal name Taiyi Lingyi and the style name Chongshuangzhao. She wears a cyan brocade cape and an embroidered feathered floral skirt, her hair piled high in a cloud-like chignon.

The sovereign of Niuyou Palace, the “Inner Consort of the Middle Prime Who Hides Scenery and Conceals Radiance” (the Middle Prime goddess able to conceal her form and gather her light), is surnamed Kaiyao, with the personal name Taiyi Qilie and the style name Hengdanpan. She wears a purple brocade cape and a yellow floral feathered skirt, her hair arranged in a towering cloud-like chignon.

The sovereign of Gangshen Palace, the “Great Maiden in the Dipper Who Changes Body and Alters Appearance” (the goddess within the Dipper capable of transforming her physical form and changing her visage), is surnamed Xuanlu, with the personal name Taiyi Yushu and the style name Chouqiulan. She wears a vermilion brocade cape and a purple-cyan flying skirt, her hair in a high cloud-like chignon.

The sovereign of Jiming Office, the “Middle Maiden in the Dipper Who Hides Traces and Disperses Forms” (the goddess in the Dipper who can conceal her tracks and scatter her image), is surnamed Feilian, with the personal name Taiyi Qijing and the style name Baodingling. She wears a vermilion brocade cape and a cyan embroidered flying skirt, her hair piled high like clouds.

The sovereign of Guanhui Palace, the “Young Maiden in the Dipper Who Divides Scenery into Myriad Forms” (the goddess in the Dipper able to split light and shadow and manifest all manner of appearances), is surnamed Wengzhong, with the personal name Taiyi Yumo and the style name Tianfanshu. She wears a cinnabar brocade cape and a cyan floral feathered skirt, her hair in a towering cloud-like chignon.

The sovereign of Dixi Palace, the “Left Lady of the High August in the Dipper Who Transforms Sun, Moon, Water, and Fire” (the Left Consort of the High Sovereign in the Dipper who can manifest the sun, moon, water, and fire), is surnamed Changming, with the personal name Taiyi Mo and the style name Tianfanshu. She wears a cinnabar brocade cape and a cyan floral feathered skirt, her hair arranged in a high cloud-like chignon.

The sovereign of Dixi Palace, the “Left Lady of the High August in the Dipper Who Transforms Sun, Moon, Water, and Fire,” is surnamed Changming, with the personal name Taiyi Shiqizhu and the style name Luomaohua. She wears a purple brocade cape and an embroidered feathered cinnabar skirt, her hair piled high in a cloud-like chignon.

The sovereign of Shangzun Office, the “Right Lady of the High August in the Dipper Who Transforms Metal, Stone, Mountains, and Rivers” (the Right Consort of the High Sovereign in the Dipper who can manifest metal, stone, mountains, and rivers), is surnamed Konghuang, with the personal name Taiyi Aitiao and the style name Yuxuan. She wears a green brocade cape and a kingfisher-feather floral skirt, her hair in a towering cloud-like chignon.

The passage on the right describes the dwelling of the Nine Dawn Dipper Officials of the Emperor Lord (the nine divine officials of the Dipper lodges). Within it reside the Hidden Consorts, great deities of the Nine Yin. Those who understand this method will find that the nine consort spirits descend and lead the practitioner to ascend into the Dipper Palace, becoming a Perfected One of Jade Clarity (Yuqing Zhenren). After seven years of cultivation one can divide the physical form, scatter the body and become invisible, transform the myriad things, unite with the nether realms, fly through the Great Void, and ascend into the Realm of Jade Clarity.

In the Yangyuan Palace of the Eastern Year Star dwells the True Emperor Lord, surnamed Bikong, named Chenglan, courtesy name Qingning. He wears a cyan jade crown and cyan feathered robes.

In the Dongyang Palace of the Southern Sparkling Delusion Star dwells the True Sovereign Lord, surnamed Huankong, named Huaping, courtesy name Xuanluo. He wears a vermilion jade crown and crimson feathered robes.

In the Suming Palace of the Western Great White Star dwells the True Sovereign Lord, surnamed Haokong, named Liaoling, courtesy name Zhenxun. He wears a golden jade crown and white feathered robes.

In the Xuandou Palace of the Northern Chronogram Star dwells the True Sovereign Lord, surnamed Yinkong, named Xuanhua, courtesy name Long’e. He wears a black jade crown and black feathered robes.

In the Shangshu Palace of the Central Guardian Star dwells the True Sovereign Lord, surnamed Changkong, named Xuanyao, courtesy name Feixian. He wears a yellow jade crown and yellow feathered robes.

The hidden names of these five stellar True Sovereign Lords are treasured by the Most High in the Upper Palace of the Purple Chamber of the Nine Numina (an abode of Daoist divinities). These hidden names are not transmitted to beginners. Those who obtain them already possessed, in former lives, the Mysterious Charts and Engraved Slips (celestial documents recording cultivation affinities and registered names); ninety thousand kalpas before the present their true names had been pre-registered. Thus they are destined to receive this scripture and will become ministers of the Later Sage and Perfected Ones of Jade Clarity.

The Eastern Yangyuan Palace also contains the Imperial Consort of the True Emperor Lord, surnamed Kaichang. Her full designation is not written out here.

In the Yangyuan Palace of the East resides the wife of the True Emperor Lord, surnamed Kaichang, named Baorong, and styled Feiyun. She is the spirit of the true name, wearing a cyan brocade cape and a flying skirt adorned with green feathers, her hair arranged in a voluminous cloud bun.

In the Dongyang Palace of the South resides the wife of the True Emperor Lord, surnamed Yangchang, named Weiting, and styled Sanrong. She is the spirit of the true name, wearing a cinnabar brocade cape and a flying skirt adorned with cinnabar feathers, her hair arranged in a voluminous cloud bun.

In the Suming Palace of the West resides the wife of the True Emperor Lord, surnamed Mingchang, named Biaoying, and styled Ling'en. She is the spirit of the true name, wearing a white brocade cape and a flying skirt adorned with purple feathers, her hair arranged in a voluminous cloud bun.

In the Xuandou Palace of the North resides the wife of the True Emperor Lord, surnamed Yuanchang, named Zhaoxuan, and styled Jingyuan. She is the spirit of the true name, wearing a black brocade cape and a flying skirt adorned with kingfisher-green feathers, her hair arranged in a voluminous cloud bun.

In the Shangshu Palace of the Center resides the wife of the True Emperor Lord, surnamed Kangchang, named Cangming, and styled Danyan. She is the spirit of the true name, wearing a yellow brocade cape and a flying skirt adorned with yellow floral patterns, her hair arranged in a voluminous cloud bun.

The inner hidden yin names of these five ladies are treasured by Taishang (the Most High) in the Purple Canopy Hall of the Mysterious Dipper. All five ladies can reverse heaven and earth, alter the waxing and waning in the courses of the sun, moon, and stars, change the operations of mountains, rivers, and the Five Phases, shift all things, and cause things to conceal themselves in the netherworld. Those who know and master this method of the Dao will no longer pass through the Earth Portal (the gateway leading to the netherworld), nor will their hun and po souls cross Mount Tai (the mythical mountain that governs the souls of the deceased). They can attain the True of Yuqing (the Perfected of the Jade Purity realm), yet according to the regulations this manifests only once after the passage of ten thousand kalpas.

When practicing the Dao (the Way) of the Nine Dawn Stars and Five Stars (Jiuchen Wuxing)—the visualization method (cunsi) of contemplating the deities of the Nine Stars and Five Stars—one should choose the Eight Seasonal Nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice) as well as one’s natal day (benming ri, the day corresponding to the animal sign of one’s year of birth). At midnight, enter a quiet chamber, face north, and knock the teeth nine times. Close the eyes and visualize the Nine Stars, their brilliant radiance illuminating the north. Then visualize the Five Stars, their radiance filling the five directions and shining upon oneself, so that one feels immersed in red light, both interior and exterior becoming still and dark. After some time, again visualize the Nine Stars and Five Stars illuminating the five directions and reflecting upon oneself, causing one to dwell within red light, interior and exterior merging as one.

Next, visualize the Imperial Lords of the Nine Stars and Five Stars, together with the Empresses of the Imperial Lords and the Inner Consorts of the Nine Stars. Clearly contemplate their respective surnames, given names, courtesy names, garments, and the stellar palaces they occupy. After a moment, the assembled deities respectfully merge and transform into a child resembling a newborn infant, named the Child of Impermanence (Wuchang Tongzi), with the courtesy name Divine King of Transformation (Bianhua Shenwang). He holds the Nine Stars and Five Stars in his hands, is adorned with tassels and pendants, wears the sun at his side, and holds the moon in his mouth. The child illuminates and steams the practitioner with the light of the sun, moon, and stars, causing one to dwell in red light, interior and exterior becoming thoroughly permeable. This is the Dao of union with the myriad transformations.

Then raise the head and swallow the Qi (vital energy) nine times, reciting this invocation:

“Great deities of the circumpolar heavens, titled Imperial Sovereigns, you turn the Nine Courses, your Jing (essence) and Qi illuminating the eight directions. Within the Cavern-Heavens, radiance streams forth and light is emitted; you hide in the dark depths, then reconvene in the Purple Chamber (the palatial dwelling of the deities). Transforming into ten thousand forms, you condense into a numinous child; radiance flows within and without, Jade Perfected pervading the four quarters. On the left you command the Fire Bells, on the right you stir the Lightning Flash; clouds and mists grow dense, splendid patterns unfurl and soar. The spirit of Taiyi (the Great One) manifests transformations, clad in brocade cape and splendid robes, holding the sun in the mouth, wearing the moon on the head, and bearing the talismanic insignia of Heaven. Flying and circling the Five Dawn Stars, you urge the Dipper’s handle (the handle of the Northern Dipper) to turn. As the heart desires, wherever the intention reaches—whether ascending to Heaven or entering the dark—all can transform in ten thousand ways. May you nourish and preserve my body, that its efficacy equal Heaven and Earth; may the body grow feathered garments and soar to the Imperial Palace.”

After reciting, again raise the head and swallow the Qi nine times, then cease. Concentrating wholly on the visualization of the Dao of the Nine Perfected and the Five Dawn Stars, one conceals oneself in the dark and hidden regions of the eight directions. This is the utmost of the practice.

The Western Taibai Star (Venus) has five “Chang” gods, the first of whom is surnamed Dichang with the taboo name Yingyu, courtesy name Tongbo and true name Taojiuyuan; the second surnamed Yuchang with taboo name Huantong, courtesy name Youyuan and true name Ruwudao; the third surnamed Maochang with taboo name Jinshang, courtesy name Haochun and true name Dailiuxing; the fourth surnamed Liuchang with taboo name Guqing, courtesy name Taobian and true name Zhuansanguan; and the fifth surnamed Xingchang with taboo name Haotao, courtesy name Qudou and true name Fuqijing. These five are the five Chang gods of the Taibai Star. They wear plain-beamed precious crowns, dress in flying robes of plain brocade, hold golden talismans and jade tallies, and preside over the transformations of the seven gates.

The Central Zhenxing (Saturn) likewise possesses the hidden names of five “Chang” gods. The first is surnamed Shangchang, with taboo name Huangguang, courtesy name Yuanyin and true name Taohuangyuan; the second surnamed Tianchang, taboo name Liaodian, courtesy name Zhuodu and true name Rumujing; the third surnamed Mingchang, taboo name Kongtiao, courtesy name Xiaxuan and true name Bianshuihuo; the fourth surnamed Sanchang, taboo name Tengmin, courtesy name Lingbian and true name Jinshangsheng; and the fifth surnamed Chenchang, taboo name Neiyi, courtesy name Yiwei and true name Heilaigu. These five are the five Chang gods of the Zhenxing. They wear yellow-beamed precious crowns, dress in flying robes of yellow brocade, hold yellow banners and the Seal of Commanding Demons (a talismanic seal used to issue orders and subdue demonic spirits), and preside over the transformations of the twelve gates.

Mars has four “Chang” gods. The first is surnamed Kongchang, with taboo name Changyang, courtesy name Yuanwu and true name Lingtongming; the second surnamed Hechang, taboo name Liujing, courtesy name Qizhuan and true name Qishenhui; the third surnamed Yuanchang, taboo name Nanhao, courtesy name Jingji and true name Ruliuguang; and the fourth surnamed Guchang, taboo name Dongzhu, courtesy name Weisheng and true name Lingtongming.

The third is surnamed Yuanchang, with the given name Nanhao, courtesy name Jingji, and true name Ruliuguang. The fourth is surnamed Guchang, given name Dongzhu, courtesy name Weisheng, and true name Biansanshen. The fifth is surnamed Sichang, given name Jixing, courtesy name Houhua, and true name Taoxingbian. These are the five Changshen associated with the southern Yinghuoxing (Mars). They all wear vermilion beam-shaped jeweled crowns and flying robes of crimson brocade, hold the seal of the Red God for summoning the numinous, and preside over the transformations of the three gates.

As for the Wood Star, the first is surnamed Jiuchang, given name Qingmang, courtesy name Shangyang, and true name Yinzhenshen. The second is surnamed Shichang, given name Cangyuan, courtesy name Changming, and true name Tongjiudao. The third is surnamed Mingchang, given name Biyuan, courtesy name Dongsheng, and true name Huaqingguang. The fourth is surnamed Wuchang, given name Guiqing, courtesy name Yuyang, and true name Liudianheng. The fifth is surnamed Fachang, given name Lutai, courtesy name Mingai, and true name Wanzhenhui. These are the five Changshen paired with the eastern Suixing (Jupiter). They all wear azure beam-shaped jeweled crowns and flying robes of azure brocade, hold the seal of the Azure Emperor for subduing demons, and preside over the transformations of the nine gates.

For the Water Star, the first is surnamed Yinchang, given name Xuantong, courtesy name Ziyuan, and true name Beishangyuan. The second is surnamed Huangchang, given name Yuekong, courtesy name Dongming, and true name Dongtianzhong. The third is surnamed Dingchang, given name Yinyang, courtesy name Boguang, and true name Lundajie. The fourth is surnamed Feichang, given name Shangyuan, courtesy name Cangguang, and true name Dingwanshen. The fifth is surnamed Liuchang, given name Zhongbian, courtesy name Fentu, and true name Ruheiguan. The above are the five Changshen associated with the northern Chenxing (Mercury). They all wear black beam-shaped jeweled crowns and flying robes of black brocade, hold the command banner of the Northern Official for seizing and slaying, and preside over the transformations of the five gates.

When practicing the “Dao of Kongchang Transformation,” one should frequently choose the eight solar terms (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice) as well as one’s Benming day (the day corresponding to the animal sign of one’s birth year) to carry out the practice. At noon, enter an inner chamber, face south, knock the teeth twelve times, close the eyes, and visualize the two Shen (spirits) of Kongchang together with the hidden names and vestments of the twenty-five “Dianchang” deities. Each occupies its corresponding direction, clearly arrayed within the stellar palaces, their radiance circulating and illuminating the practitioner’s body.

After some time, visualize two divine beasts—a phoenix and a mysterious tortoise—suddenly appearing and descending from heaven: the phoenix, riding red Qi (vital energy) light, alights upon the practitioner’s crown; the mysterious tortoise, riding white Qi light, alights at the feet. The phoenix enters through the practitioner’s Niwan (the spirit mansion within the crown of the head); the mysterious tortoise enters through the Mingmen (the region of the lower back regarded as the seat of the Qi of life). The red and white Qi interweave and pervade the entire body. The practitioner feels himself transforming into a phoenix standing upon the mysterious tortoise, situated amid the red and white Qi.

Next, knock the teeth twenty-five times, swallow the Qi twenty-five times, then raise the head and recite this prayer:

“The Jing (essence) of Heaven and the numinous Qi of Earth are named ‘Kongchang.’ Northward they enter the Five Qi; southward they restrain the Three Yang. Wood Qi generates flowing Fire Qi, which the Seven Qi then diminish. Water Qi infuses the Nine Zhen, rendering the Qi of the Middle Origin unable to circulate. When Earth Qi holds command it nurtures Metal Qi, causing Wood Qi to conceal itself and be stored. The Metal Tally transmits the divine command; the Great Emperor supports and welcomes. The Six Wu cause me to withdraw, concealing my form and entering the land of secluded darkness. Taiyi guards the lungs; Metal Qi garrisons the kidneys and intestines. The Upper Origin assists the heart-spirit, refining and nourishing the liver palace. Inwardly there is clarity and brightness; outwardly there is flourishing glory; the Jade True Qi fills the four directions. The Six Wu cause me to withdraw, concealing my form and entering the land of secluded darkness. Taiyi guards the lungs; Metal Qi garrisons the kidneys and intestines. The Upper Origin assists the heart-spirit, refining and nourishing the liver palace. Inwardly there is clarity and brightness; outwardly there is flourishing glory; the Jade True Qi fills the four directions. Transforming into a myriad of scenes, causing the two luminous Qi to blend; the numinous phoenix and mysterious tortoise, these two divine beasts, come to receive me. I enter the profound, empty, and wondrous realm; body and hun-soul fly together, undergoing a thousand transformations and going wherever the heart desires. East, west, south, and north—nowhere lacks the aid of the Shen. Long preserved between Heaven and Earth, enjoying inexhaustible blessings, I am able to roam the Upper Capital together with the Luminous Emperor.”

When the prayer is finished, simply draw in the Qi and swallow twice more.

This Kongchang Yinlun Dao (the Way), a cultivation method concerning hidden transformations, possesses principles that are profound and subtle, with its functions reaching the utmost in this regard. It enables a person to transform in myriad ways, to generate water and fire within the body, and to unite oneself with heaven and earth so as to fulfill the heart's desires. Those who obtain this method may rise in status to Immortal Duke, with their names recorded in the immortal registers of Beichen (the North Star) and the Southern Palace. The five stars descend, myriad spirits offer protection, and blessings together with De (Virtue/Power) arrive of their own accord, without any need to seek aid from without. After nine years of cultivation one can fly immediately, ascend among the heavenly constellations, and feast in the Yuqing realm. If this method cannot be learned, then one should abandon hopes of lofty immortal Dao (the Way) practices and refrain from troubling the mind over them. This book is a forbidden text of Heaven; should it be divulged lightly or treated with negligence, the offense will implicate nine generations of ancestors as well as one's parents, while the individual will die and remain long confined among the ghost officials.

The Hidden Formula of the Dragon-Flying Nine Paths Silk Letter

In the first year of Shanghuang, on the Jiazi day of the first day of the second month, the Supreme Lord of the Great Dao (the Way) held an oath in Infinite Heaven, transmitting the Flying Feather Jing (scripture) of Kongchang Transformation Hidden Text and delivering it to the True Duke of the Northern Pole. At that time the High Gods of the Nine Heavens, the high immortals and great sages all arrived at the site of the oath. The Five Emperors straightened their garments, myriad spirits attended beside the carriage, the sun and moon shone forth, the stars stood arrayed, the Seven Origins opened the heavenly pass, the Yellow Path ceased its motion, heaven earth and all things seemed to halt, and the Three Realms grew solemnly pure. Crimson mists then spread in covering, purple clouds rose from the four directions, the seasons were harmonious, the day auspicious, and the scenes of the eight directions unfolded in array. The Dao Lord, on that splendid morning, tore silk in ritual, personally transmitted the secret formula by word of mouth, his voice reaching throughout the Nine Heavens, and from afar intoned the name of the recipient. The High God rejoiced in praise, the Heavenly Perfected kowtowed in salute, and the Demon Kings likewise had their forms bound. The one receiving the formula obtained the recommendation of the Dao (the Way) of Mysterious Void, and rose in rank to the Yuqing realm. The Dao Lord ordered the Five Elders to supervise the rite, the Four Offices to assist the Perfected, and the immortal attendants of left and right to serve at hand. They then proceeded separately to the oath and to inform the spirits. Following the etiquette of bowing and looking upward, they faced north and announced:

“The cold Qi (vital energy) has not yet ascended the altar. Heaven commands the Nine Spirits to operate the degrees of motion and to shift the sequence of time; the sun and moon revolve without pause. At this morning of announcement and sacrifice, I with a heart of utmost sincerity release my bodily form, hold a blade in my mouth, face the Southern Palace, and inhale the cinnabar Qi of the Cold Court. Jin Yang Yin Yang said:”

When Hanfei takes the stage, the Heaven-mandated Nine Spirits (the nine numinous Shen) drive the cycles of time, and the sun and moon alternate without pause. As the sky is about to brighten, the transmitter of the Jing (scripture/classic), with a heart of complete sincerity, unfastens his garments, holds a blade in his mouth, faces the southern official bureau, and draws the elixir Qi (vital energy) into the Cold Court. He presents a golden sheep and silver sores as offerings to Shangqing (the Clear Void Heaven venerated in Daoism), then tears open the plain silk, distributes the Jing, and swears an oath to Heaven, imploring the farthest reaches of the four directions to bear joint witness. This Jing is transmitted only once in ten thousand kalpas; if these words are leaked, calamity and punishment will fall upon seven generations of ancestors; if the covenant is broken, one will be interrogated, the physical form destroyed, the sins of life and death inescapable, and the offender confined forever in the nether gloom.

After the ritual is completed, the plain silk is torn open to transmit the Jing, and the secret words are imparted orally.

The Zhenren of the celestial realm descend, guarded by the Five Emperors and their numinous Shen. The Nine Dawn confer upon the recipient of the Jing nine hundred Golden Dawn Jade Youths, the Nine Sovereigns confer seven hundred Jade Flower Jade Maidens, and the Five Sovereigns further confer five hundred Jade Maidens upon each of the Five Emperors. The Five Elders set out in their carriages, the Four Officers bear ceremonial banners; purple clouds carry twelve carriages of agate and jade in flight, phoenixes singing as they lead the way, the Heavenly Jun following behind, the Six Masters opening the path, and nine dragons supporting the carriage shafts, all jointly welcoming the True Lord.

The True Lord ascends to the Jade Clarity North Culmen Upper Palace, banqueting and roaming among the Seven Origins, traveling back and forth among the Five Lodges, inspecting the Heavenly Pass, ranked among the assembled immortals, and dwelling in governance at the North Culmen Palace of Broad Spirit. In the inaugural year of the Kaihuang era he entrusted this Jing to the Great Lord, the Green Youth of Eastern Flower, thereafter transmitting it once every ten thousand kalpas according to the established rule.

The Dao (the Way) of Dragon-Flying Silk (the sacred method recorded on white silk) originates from the Thearch of the Nine Heavens. It is used to record the names of sacred beings such as Heaven and Earth, the Nine Dawns, and the Five Stars. It is an exalted, precious, and secret numinous Jing (scripture), and therefore must be sealed with a document of sworn covenant. Only those who in previous lives have undergone ninety thousand kalpas, whose names are listed in the Mysterious Register of Shangqing (the roster of the Shangqing divine realm), and who are destined to become Perfected Ones, may view its chapters and comprehend the hidden sounds and meanings within.

To obtain a viewing of this Jing is to transcend life and death and accomplish the immortal Dao. Those able to cultivate the methods of the Dao contained in it will be surrounded by divine light, with emperors descending to assist. Cultivating for seven years, one can become invisible and transform, enter and exit the netherworld (the dark world of spirits), and float and wander the Nine Heavens. Cultivating for fourteen years, one can ascend to heaven in broad daylight and fly up to Yuqing (Jade Clarity, a heavenly realm of Daoism).

If one can follow and honor this great Dao Jing, then simply by worshiping and revering the divine Perfected (immortals and Perfected Ones), one can gain longevity and an inexhaustible lifespan. All disasters cannot encroach, dangers cannot approach, and military calamities will be pacified. All encounters will proceed smoothly. When going out or coming in, the Nine Sovereigns will send down responses, a circular light will appear on the neck, the Five Emperors will protect, and wherever one goes, spirits will welcome. Ultimately, one can serve the Sage Lord in the Shangqing Palace.

This method of the Dao was born at the same time as Yuanshi. The Void Sovereign of the Nine Origins transmitted it to the Most High Lord of the Great Dao. The Most High Lord of the Great Dao then transmitted it to the Later Sage Golden Palace Emperor Lord, as well as the Great Emperor Lord, the Taiwei Heavenly Emperor Lord, and the Northern Pole Perfected Duke, and ordered them to deliver it to the Great Lord Azure Lad of Bound Splendor. According to the rules, it is transmitted only once every ten thousand kalpas, to those who later cultivate and study to attain the Dao.

When transmitting the Jing (scriptures) and methods, the recipient must follow the established rules with a sincere heart. He prepares ninety chi of crimson patterned silk (red silk fabric bearing designs) together with fifty chi each of patterned silk in the five colors, then goes to the master who holds the scriptures. Master and disciple observe a purification fast, which may last one hundred days, seventy days, or seven days.

Afterward they set up an altar in a quiet, lofty place on a mysterious peak. Facing north, they write the covenant text, each take their vows, and transmit the secret instructions. A golden sheep of five liang is offered to announce to the Five Stars, and a silver crow of nine liang to announce to the Nine Mornings; these two offerings honor Heaven, seek receipt of the scriptures and methods, and show that the disciple takes the master as model and sincerely accepts the teaching. At the zi hour the offerings are arranged on the altar: the sheep wrapped in a crimson patterned cloth is placed in the east, the goose wrapped in a white patterned cloth in the west. Master and disciple swear an oath to the Nine Heavens, each holding one half of the covenant, while the master orally transmits the secret names of the scriptures and methods. The formal transmission itself follows the same invocation ritual.

This shows that they treasure the methods of the Dao, revere the True Dao, and vow never to reveal them. If the teaching is transmitted lightly without the covenant oath, both master and disciple suffer punishment, even death; their ancestors of seven generations also bear the guilt and pass through ten thousand kalpas without pardon. This is a heavenly prohibition that must be observed with care.

When the oath is performed, the disciple holds the sheep and the goose, faces north and makes nine bows, then bows once to each of the five directions, beginning in the west, circling to the south, and returning to the west. He then prostrates facing east and places the sheep and the crow to the master’s left and right. The master stands at the center of the altar, faces north, knocks his teeth nine times, and then proclaims:

The Zhenren of a certain Peak, your humble servant so-and-so, respectfully encountering this fine hour and auspicious day, a time of threefold concordance and joyful celebration, cautiously ascends the imperial altar, opens his bodily form, and with a sincere heart swears the covenant. After a purification fast he drinks blood-wine to seal the alliance and makes his vow to Heaven. May the lofty and supreme deities look down with care upon this humble servant. The gentleman of a certain Peak, so-and-so, recommended by the Northern Emperor, may the blessings accumulated in his previous lives continue into this present life, with deep and abundant good fortune passed down through the generations, the blessings of the Nine Heavens stretching on without end; may his name, long recorded in the immortal registers, manifest in accordance with destiny on this day, so that he may with his own eyes unroll and read the Cavern Chapters (the secretly transmitted Jing of Daoism) and open his mouth to recite the heavenly Jing.

May the lofty and supreme deities look down with care upon this humble servant. The gentleman of a certain Peak, so-and-so, recommended by the Northern Emperor, may the blessings accumulated in his previous lives continue into this present life, with deep and abundant good fortune passed down through the generations, the blessings of the Nine Heavens stretching on without end; may his name, long recorded in the immortal registers, manifest in accordance with destiny on this day, so that he may with his own eyes unroll and read the Cavern Chapters and open his mouth to recite the Thearch-One (Diyi, the title of an exalted Daoist deity or secret method). He admires the immortals and longs to form a bond of union with the spirits. Now, within a certain celestial realm, the formula of feathered chapters flying through emptiness (a Daoist cultivation method) is being transmitted. He respectfully reports this to the Myriad Emperors, the Ultimate Primordial Sovereign, the High Immortals and Great Sages, and the Limitless Lord of the Dao, praying that the deities look down upon it and especially inspect this covenant document; may the Qi (vital energy) of the True Immortals of the Upper Palace of Jade Purity protect and support so-and-so. He further respectfully reports to the Five Emperors, the host of deities of the Five Sacred Peaks, and the great gods of the rivers and seas, requesting that they jointly inspect the covenant text, grant approval to the petition, and transmit in accordance with the regulations.

Left Half of the Silk-Strip Formula: This document should be written on two chi of white silk, so that each of the two parts occupies one chi, and they are joined in the center to form a talismanic tally. The recipient of the method writes his own taboo name with a purple brush and writes the document and talismans with a vermilion brush. When the master transmits the taboo names, Jade Lads and Jade Maidens should be invited to guard the recipient. After the ritual is completed, the silk is divided at the central talismanic tally, and master and disciple each wear one half. Male and female recipients take the left and right halves respectively, place them in a cinnabar-colored brocade pouch, and wear it over the heart. This prohibition must not be violated; should it ever be transgressed, the celestial phenomena will collapse and scatter, the Five Emperors will weep in grief, the hun and po souls will disperse, and Jing (essence) and Shen (spirit) will be lost; death will come within a year. This is a matter strictly forbidden by the Nine Heavens and must be observed with the utmost care. If the precepts can be kept, one will receive the illumination of the celestial numina, the Perfected will descend, the body will obtain the power of water and fire, and all manner of transformations will follow.

The Lingfei Jade Talisman of Taishang (the supreme, unsurpassed Dao (the Way)) White Feathers and Black Pinions.

The Primordial Nine Heavens Parents and Taizhen Zhangren (a Daoist exalted deity) together rode the Jinglong chariot, proceeding amid an escort of a thousand Perfected Ones from the Mulberry Grove and ten thousand riders. The flying immortals guided the chariot wheels, advancing as swiftly as lightning; they unfolded their forms, flowing along as they wandered, reciting wondrous numinous chapters. They wandered freely in the cavern palaces of Mysterious Hills, rested by the shores of clear waves, enjoyed themselves in the Purple Void, and halted their chariots in the realm beyond years.

At that time the primordial Qi (vital energy) of heaven shone with radiant brilliance, the Five Chen (stars of the five directions) turned their light, and the Three Su (pure numinous Qi of the celestial realm) transformed into purple cloud-Qi that emitted fragrance, encircling the solar disk as the aroma filled the great emptiness. The floral colors reflected one another, the Three Candles (three radiances symbolizing heavenly light) combining into illumination. The assembled Perfected Ones concentrated their spirits to unite with the Supreme Dao, chewed the solar Jing (essence), swallowed the mysterious Qi, recited the luminous golden chapters, and long-whistled in the Nine Wei (lofty and subtle celestial realm). The numinous Qi flowed unobstructed through the Qiongxuan (immortal pavilions), wondrous thoughts resonated with the Great Silence (the most profound realm), and inner contemplations were inspired by nature.

On the third day of the third month of the first year of Shanghuang, Yuanshi Tianzun opened the heavenly gates. Suddenly Xuanling arrived driving a white luan chariot; a black-pinioned phoenix held in its beak a plain jade tablet inscribed with the true formulas of the Flying Feather Scripture and the methods of mounting emptiness and pacing the void. Jade-essence flying immortals led the smoke, the assembled Shen (spirits) guarded the divine beings, cloud-Qi coiled above the Nine Heavens, and the palace courts of Jade Void displayed conspicuous splendor. Xuanling descended to the Mysterious Hills where Taizhen resided and transmitted the precious Jing (scripture).

On this day Taizhen Zhangren had just returned from Shangqing fasting and purification. The Great Emperor Lord, the Purple Tenuity Three Su Yuanjun, the Heavenly Emperor Lord, the Taiwei Heavenly Emperor Lord, and the attendants of the High Jade Emperor, together with other exalted deities, all descended and took their seats. They burned hundred-blend incense, established the floating titles of five-colored spirit officials, and arranged the jade positions in sequence within the Purple Palace. The assembled Perfected Ones bowed to the scripture and circled it three times. The Three Su Yuanjun rose facing west and recited in a clear voice the “Qingzhen Yuzhang” (Feather Chapter Celebrating the Perfected), praising the spirit Jing. The verses said:

In the Lodge of Great Void cloud-Qi coiled around, numinous winds scattered extraordinary fragrances. Above the mysterious celestial images the wind sounded soughing, gentle breezes like wings protecting the sun. The Yuanjun rose facing west, reciting in a clear voice the “Qingzhen Yuzhang,” praising the spirit Jing. The verses she recited are as follows:

In the Palaces of the Great Void (Taixu Guan, the immortal palaces amid the Great Void), clouds of Qi (vital energy) swirl about, as numinous winds disperse extraordinary fragrances. Over the mysterious celestial vistas, the wind soughs, a gentle breeze seeming to aid the sun in its motion. White luan birds and swiftly soaring phoenixes carry sacred feathered scriptures in their mouths; they reverse their wings, beating them to soar through the Nine Heavens, crying out mournfully above the mysterious palaces, their brilliance radiating forth. Wondrous formulas of the Dharma are transmitted through the void, and the pure transformations of the Dao (the Way) continue without end. The assembled Perfected Ones together offer congratulations, kowtowing in reverence to the Jade Emperor.

After the recitation, the Great Emperor Lord rises, faces north, and recites: Mysterious phoenixes swiftly beat their wings, white luan birds joyfully circle. Dispersed scents mingle with fragrant blossoms, shooting stars light the paths through the clouds. Vast rainbows draw long reins, flying immortals aid one another. Myriad Perfected Ones celebrate the auspicious occasion, delighting in the sight of phoenixes roaming the empty void. The Primordial Heavenly Worthy originally leaves no traces; mysterious resonances naturally seek one another. They beat their wings and fly without need of vehicles, floating aloft upon clouds of Qi. Precious scripture chapters govern the mysterious order, and those performing the rites receive the numinous talismans upon their five limbs (both hands, both knees, and the head). All offer congratulations and worship at the Court of Blessings, then each circumambulates the incense burner three times.

After the recitation, the Heavenly Emperor Lord rises, faces east, and recites further: Plain-colored wings of mottled hue flutter and fly, riding the floating clouds as they come and go with the transformations of the cosmos. Fragrant Qi spreads, pervading the ten directions of the heavenly realms; aromatic lingzhi grow densely in Taiwei (the stellar region of the celestial court). Numinous scripture chapters unlock the profound mechanisms, and the feathered scriptures display mysterious radiance. The ultimate Dao is originally deep, obscure, and without traces; by holding fast to the true Dao, one may ascend, riding the light of sun and moon.

After the recitation, the Great Perfected Elder dons the ritual vestments, wearing a jade crown that reaches to the utmost heaven and symbolizes the infinite Three Treasures; he is draped in a seamless nine-colored flying-cloud radiant feathered scripture. The scripture further states that the feathered scriptures display mysterious radiance; the ultimate Dao is originally deep, obscure, and without traces; by holding fast to the true Dao, one may ascend, riding the light of sun and moon.

After the ritual recitation of the scriptures was completed, Taizhen Zhangren (a venerated deity in Daoism) donned his ritual robes, wearing a jade crown that symbolized the Three Treasures and a feathered garment embroidered with nine-colored flying clouds that shone with radiant light. On his left he wore flowing bells and on his right the Seven Origins ornament; he then faced due south and bowed in reverence.

The Taiwei Heavenly Emperor Lord rose and instructed the Feathered Immortal Attendant to lift the golden table. The attendant, holding the jing (scripture), stood respectfully facing north and presented it to Taizhen Zhangren. All the immortals praised in unison. Taizhen Zhangren received the jing while standing, golden light emanating from his face, and his five bodies immediately manifested the natural Lingfei Yufu (spiritual flying jade talismans). Accompanied by numerous Zhenren (Perfected Ones), he boarded a white luan chariot drawn by black phoenixes and successively toured the various immortal realms: east to the Hao Forest and Jade Waters east of Changyang, the remains of Fusang, and the mouth of the Nine Origins; west to the Xuanyu Plain of Mysterious Feathers and the banks of Mengsi; south to Zhuling, Nanxia, and other places; north to the Shuoyin Dongxuan Pavilion and the land of cold waters; and he lingered in the center at the Yellow Qi (vital energy) and Yang Jing (essence), the Tai Xuan Jade Capital, the Golden Terrace and Jade Chamber, and the Cinnabar Jade Palace.

He toured and illuminated the ten directions of the heavenly realms, making the eight regions clear and unobstructed, commanding hundreds of millions of Zhenren. There was no heavenly layer not under his governance, no netherworld not under his control, no Qi not within his command, and no immortal not under his dominion. He universally governed all Shen (spirits); from the heavens downward, all deities followed the De (Virtue/Power) of Taizhen and revered the Yu Jing (Feather Scripture). Thereafter the Emperor Lords each returned to their mysterious immortal palaces, and after seven thousand kalpas this jing was transmitted to the Taishang Dadaojun (Most High Lord of the Great Dao).

The Chapter of the Upper Lingfei Yufu, Mysterious Immortal Feather Jing, and Natural says: Wearing this talisman for seven years enables one to fly through the void and ascend the Seven Origins (the seven levels of the heavenly realms). In practicing the flying-step method of the Yu Jing, without this talisman one cannot soar into the mysterious realm. The recipient must swear an oath to Heaven with ninety chi of blue brocade. On the day practice begins, writing the talisman on the palm of the left hand allows one to grasp the azure mists and fly; alternatively it may be written on a nine-cun length of blue silk and worn on the left arm. Then the Six Jia Twelve Shen and twelve Lingfei Jade Maidens will attend on the left.

The Lower Lingfei Jade Talisman (Fulu used for flying-ascension cultivation) is the chapter of Yuanshi feather essence mysterious jade. After wearing it for seven years, it is said one can ride the void in flight and ascend to the Five Stars. When cultivating the Dao of flying steps to ascend the mysterious, without this talisman one cannot travel through empty space. Recipients of the talisman must swear an oath to Heaven using sixty chi of plain brocade. On the day cultivation begins, writing the talisman on the palm of the right hand is said to allow grasping the plain rosy clouds to fly; it can also be written on nine-cun white silk and worn on the right elbow. At that time the Six Jia Twelve Spirits and twelve Lingfei Jade Maidens will attend on the right side.

The Left Lingfei Jade Talisman (the flying-ascension Fulu used on the left) is the chapter of plain feathers transformed from the essence of the initial arising of mysterious Qi. After wearing it for nine years, it is said one can ride the void in flight and ascend to the Five Stars. When cultivating the Dao of flying steps to ascend the mysterious, without this talisman one cannot tread the clouds and rise into the mysterious realm. Recipients of the talisman must swear an oath to Heaven using eighty chi of cinnabar brocade. On the day cultivation begins, writing the talisman on the sole of the left foot is said to allow treading empty space to fly; it can also be written on nine-cun crimson silk and worn on the left elbow. At that time the Six Jia Twelve Spirits and twelve Lingfei Jade Maidens will attend in front.

The Right Lingfei Jade Talisman (the flying-ascension Fulu used on the right) is the chapter of ascending-mysterious feathers transformed from the essence of primordial Qi. After wearing it for nine years, it is said one can ride flying clouds and walk in the Jade Clarity realm. When cultivating the Dao of flying steps, without this talisman one cannot ascend the Seven Origins or rise into the void. Recipients of the talisman must swear an oath to Heaven using fifty chi of dark brocade. On the day cultivation begins, writing the talisman on the sole of the right foot is said to allow treading the mysterious to fly; it can also be written on nine-cun black silk and worn on the right elbow. At that time the Six Jia Twelve Spirits and twelve Lingfei Jade Maidens will attend at the rear.

Wearing the “Tailing Feiyu Fu Yangqi Huangjing Feixing Yuzhang” (a talisman-seal used for flying-ascent cultivation), after nine years a golden radiance appears on the face; whether sitting or standing, one can fly into the Great Void. In practicing the Dao (the Way) of flying steps, without this talisman one cannot look upward to ascend the Dipper stars or leap beyond the Nine Mysteries. Recipients of the talisman must swear an oath to Heaven using twelve chi of yellow brocade. At the beginning of practice, writing the talisman on the chest enables one to exhale Qi (vital energy) that forms clouds and to ride those clouds in flight. Alternatively, the talisman may be written on nine-cun yellow silk and worn on the left elbow, whereupon the Six Jia Twelve Shen (spirits) and twelve Lingfei Jade Maidens will attend nearby.

In cultivating the Dao of visualizing the Seven Stars (the method of contemplating the seven stars of the Northern Dipper), after entering the quiet chamber one must first ingest five talismans and then write Fulu (talismans and registers). When writing and ingesting the talismans, one always faces east, clicks the teeth twelve times, and then raises the head to recite this prayer:

“Mysterious Void of Purple Clarity, Flying Feather Jing (scripture/classic): illuminating the Cloud Palaces above, gathering the myriad spirits below; commanding the Six Jia, circulating my bodily form; treading the Heavenly Guideline, climbing the Jing (essence) Qi of the Dipper lodges; concentrating hun and po souls so that the interior becomes stable and full. Raising the head in prayer: Mysterious Void of Purple Clarity, Flying Feather Jing: illuminating the Cloud Palaces above, gathering the myriad spirits below; commanding the Six Jia, circulating my bodily form; treading the Heavenly Guideline, climbing the Jing Qi of the Dipper lodges; concentrating hun and po souls so that the interior becomes stable and full; entering and exiting the mysterious realm of emptiness, coexisting eternally with primordial Qi.”

After the prayer is finished, ingest the talismans and write Fulu at five vital points, then begin cultivation. Practicing in this manner for nine years, one can ride emptiness and drive the clouds, flying through the realm of Taiqing. The left and right Lingfei Jade Talismans originate from the Qi of nature and were transmitted by Taizhen; they are used to ascend emptiness and tread the void, to mount the Northern Dipper constellations, to circle the Seven Origins (the seven stars of the Big Dipper), and ultimately to rise to the Yuqing realm. This is the cultivation method recorded in the Flying Feather Jing.

Those who obtain this talisman can become immortals; those who wear it can become Zhenren. Practitioners of this method can summon a white luan chariot and a black-winged phoenix to receive and escort them into the Yuqing Palace, there to banquet and wander in the realm of Constant Yang. The Taishang Dadao Jun transmitted this method to the Shangyuan Taisu Jun and the Taiwei Tiandi Jun. Once practiced, the method can be accomplished, yet it must be kept secret in the palace of Taishang Lingdu. By regulation it is transmitted only once every three thousand years; one must not rashly leak or proclaim the heavenly secrets. If the oath is violated, after death one will be detained by ghost officials, calamity will extend to nine generations of ancestors, and one will be forever confined in the deep abyss of the netherworld.

The Flying Feather Jing (scripture) of the Nine Perfected Ascending to the Origin belongs to the Daoist scriptures of the Nine Perfected’s ascent to the origin. In accordance with the ritual statutes, it may be transmitted only once every three thousand years, and the true writings of the heavens must not be casually leaked or publicly preached. Anyone who violates the sworn covenant will, after death, be punished by the ghost officials, bringing calamity upon nine generations of ancestors, who will be confined in the dark prison of the nether springs.

The Most High Lord of the Great Dao received The Upper Record of the Flying Feather Jing of the Nine Perfected Ascending to Mystery from the Void Sovereign High Lord of the Dao in the Upper Palace of Jade Purity (Yuqing), the celestial palaces where the honored deities of Daoism dwell. This scripture is written in precious purple characters and green-gold letters, and records the path of cultivation for transcending the void, soaring through the air, and riding the light of clouds.

Thereafter the Most High Lord of the Great Dao transmitted the essential purport of the scripture to the Jade Emperor Lord of Highest Clarity; the Jade Emperor Lord of Highest Clarity transmitted it to the Lord of Upper Origin and Grand Simplicity; the Lord of Upper Origin and Grand Simplicity transmitted it to the Heavenly Emperor Lord of Grand Tenuity. The Heavenly Emperor Lord of Grand Tenuity practiced and transmitted this true secret, delivering it to the Lord of Yellow Radiance in the Morning Center; the Lord of Yellow Radiance in the Morning Center then transmitted it to the Lord of Purple Numen of Imperial Beginning, who transmitted it to the Central Yellow Elder Lord. Finally, the Central Yellow Elder Lord transmitted it to the Nine Subtle Grand Perfected Jade Protector King, Upper Chancellor of the Golden Portal, Great Director of Destinies, High Morning Preceptor Azure Lad Grand Lord Fanmei, and commanded him to transmit this scripture to those who have the prospect of cultivating into Perfected Ones.

All whose names are listed in the Crimson Register of Grand Simplicity (the Daoist register of immortals) or inscribed at the Golden Portal ought to have the affinity to read this scripture; those who are not the appropriate persons should not encounter it. To transmit the scripture, one must confirm that the recipient truly possesses a corresponding resonance and matching De (Virtue/Power) before it may be delivered. Both parties to the transmission must also swear a blood oath and make a solemn vow, guaranteeing that they will never leak it.

Those who hold this scripture will have the Three Prime Lords of Taisu dispatch twenty-four jade youths and twenty-four jade maidens to stand in attendance on either side of the text, inspecting and punishing any faults of leaking or neglecting it while guarding the holder. This is the Dao (the Way) of the Middle Perfected, not an ordinary method among the ranks of attaining immortality. It is the Dao of the Middle Perfected in the realm of central harmony, corresponding to the Three Primes, with names recorded in Taisu.

When the practitioner travels, the ceremonial escort includes purple-fur banners; when riding, they take the Eight Scenery Cloud Chariot. Myriad spirits open the way ahead, numerous Perfected Immortals follow behind, nine phoenixes cry in unison, heavenly music sounds on stringed instruments, spirit dragons lead, and the Five Emperors ride in crimson carriages. The practitioner flies through the great void, roaming and feasting in the cinnabar heavens, ranked among the Perfected of Shangqing and becoming a teacher of the jade ministers.

Holders of the Taishang Feixing Yujing and Shengxuan Jiuzhen must follow the rule of six transmissions over three thousand years. If a suitable person is encountered, the entire scripture and methods may be transmitted in a single day. If no suitable recipient is found, after the three-thousand-year period ends the text is written in cinnabar on plain silk, copied into six portions, and sealed in the chamber of the Golden Terrace on Mount Emei, never to be transmitted thereafter. Unauthorized transmission when it should not occur leaks the Dao of the Perfected; receiving the methods yet failing to observe the precepts abandons the oath to the Perfected. The transmitter is the scripture master, whom the recipient must honor. Those who violate the scripture, neglect its regulations, or publicly disclose this precious text will have their ancestors and parents of seven generations suffer the wind-knife punishment in the Mysterious Capital, while they themselves become ghosts of the lower realms, remaining long submerged in darkness.

Those wishing to receive the method of flight should scatter gold and swear an oath; those seeking to know the taboos of the immortal Dao should present a silk kerchief as credential. Once the feathered scripture is known, one is in harmony with heaven and earth; having heard the mysterious scripture, one can ride the clouds and ascend. This is the principle. The scripture originates from the Weiyu Grotto Terrace, inscribed on stone.

Taisu Sanyuanjun (a Daoist honored deity) said: “Immortals at first know only the methods of hiding and taking shelter beneath the Dipper stars, but they do not know the method by which the Zhenren (Perfected Ones who have succeeded in cultivation) conceal and nourish the Dipper stars. The Nine Dippers (the Northern Dipper and the stellar lodges it commands) are the canopy at the exact center of the celestial pivot, the essential treasure of the mysterious heavenly axis. They connect the eight directions, comprehensively regulate the movements of the Nine Heavens, revolve to illuminate heaven and earth, and operate to attune the harmonious Qi (vital energy). Yet seldom does anyone understand the Zhenren’s method of concealing and nourishing the Dipper stars. When the Dipper stars shine brightly, the night unfolds like a veil; the Xuanji (the pivotal mechanism of the Northern Dipper’s motion) drives the heavenly bodies in revolution, and the Four Images (the four directional stellar configurations represented by the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) circulate accordingly. The celestial vault is brilliantly luminous and its majestic radiance is awe-inspiring.”

Taiwu Dijun (a Daoist honored deity) said: “Immortals know only how to chew and savor Yin-Yang and to exhale and inhale the two qi of Yin and Yang, but they do not know that the Dipper stars are the origin of Yin-Yang and the mysterious guideline for the operations of the two forms of heaven and earth. What they laboriously savor is merely the superficial transformations; they do not realize that working from the root is actually easier. They attend only to sheltering the branches and leaves, thereby losing the foundation. Why not conceal and nourish the Nine Dippers in order to smelt and cultivate the highest state of form and spirit? After fourteen years of such practice, Taishang (a Daoist honored deity) will arrive to welcome you riding a chariot of precious jade, causing you to transcend the dusty world, soar through empty space, ascend to Shangqing Heaven, be ranked among the Highest Perfected, restore a countenance resembling that of the spirit infant, and have the assembled gods attending your carriage.”

Qingtong Dajun (a Daoist honored deity) said: “Immortals know only that the Xuanji possesses tremendous awe-inspiring power, its radiance overawing the ten thousand stars; they see the nine stellar streams glittering and merely observe their circular revolutions, thereby grasping the empty void, soaring through the air, ascending to Shangqing Heaven, being ranked among the Highest Perfected, restoring a countenance like that of the spirit infant, and having the assembled gods attending the carriage.”

Qing Tong Dajun said: The immortals only know that the Xuanji (the pivot of the seven stars of the Big Dipper, also referring to the Big Dipper itself) possesses immense power, its radiance shining forth and causing the host of stars to stand in awe. Seeing the nine rays of light circulating and reflecting one another, they visualize the movements of the celestial bodies in order to gather and concentrate the spirit, thereby protecting the body, seeking deliverance from the world, and hoping also to become immortals by this means. Yet they still do not know how to reverse those nine rays of light so that they shine inward, nor do they understand how to conceal the brightness of the Big Dipper within the Niwan (the upper Dantian (energy center) located in the head). Once this is accomplished, the hun and po souls can condense, stabilize, and be refined, uniting with the De (Virtue/Power) of the Great Dao (the Way). One may then be liberated from the dust of the mundane world, ascend into Shangqing (Highest Clarity, a celestial realm in Daoism), and ultimately cultivate a body of the Dao, becoming a Shangzhen (high-ranking Perfected One).

Therefore the Zhenren (Perfected One) embraces the image of the Great Dao, concealing himself within the rosy clouds of dawn and containing the Jing (essence) and Qi (vital energy) of the Big Dipper in order to hide his form. Precisely for this reason my late master rode green clouds on the left and the Qi of crimson dawn on the right, his body ascending to Taisu (Grand Simplicity, a clear and empty heavenly realm in Daoism), transcending the void and soaring through emptiness. He visualized the Dipper stars as purple, the framework of the stars as crimson, and felt the purple Qi to be warm and gentle. The sizes of the visualized stars were arranged according to his intention. This is the oral secret transmitted by Qing Tong Jun.

In former times Wuchengzi, Guxizi, Guangchengzi, and Qingzhenzi together visualized the stellar Qi of the Big Dipper and entered, together with their bodies, into the midst of a lotus seed. Suddenly they beheld within the lotus seed a golden pond stretching for a thousand li, jade mountains spanning ten thousand qing, palaces and towers soaring high as if linked to the clouds. Red trees bore fruit, purple flowers filled the gardens; there were also azure carriages, scenes of mysterious yellow hues, and wonders such as the Three Su and Eight Wheels, marvelous beyond description. The four wandered for a time, freely feasting and gazing in wonder, before returning. By then they had already forgotten that they stood in the very center of the lotus seed.

This is what is meant by “casting the great into the small,” a transformation so complete that it leaves no trace. It demonstrates the marvelous sympathetic response attainable through visualization of the stars and also reveals how space itself may expand or contract. When cultivation reaches this stage, even the most minute of things can be unfolded into the farthest reaches of the eight directions; of what account, then, is the marvel contained within a lotus seed?

On the first, third, and fifth days of the lunar month, practice either before noon or at midnight, choosing only one of these hours on any given day. Enter a quiet chamber and sit upright facing north, with the hands joined together. Regulate the breath evenly, close the eyes, and concentrate the Shen (spirit). Then visualize the nine stars of the Northern Dipper descending and entering the Niwan Palace at the crown of the head (the palace of Neidan (internal alchemy) in the head according to Daoist teaching). The handle of the Dipper points forward, and the bowl of the Dipper faces upward.

After a while, visualize that you suddenly behold a great divine personage within the bowl of the Dipper, whose clothing and title are as described in the invocation. Continue this visualization for a long time. If you feel a slight heat and warmth in the head, this is regarded as the response produced by the true Qi (vital energy) of the Nine Essences of the Upper Prime entering the head, and is also a sign that the practice has elicited a response. Next, swallow saliva fifty times, knock the teeth nine times, then press the space between the eyebrows with the middle finger of the left hand and softly recite the invocation:

The Purple Radiance of the Most High is the honored deity of the Nine Paths; the seven strands of the Floral Canopy, their brilliance reflecting back upon the myriad stars. In motion they harness the lofty spirits; at rest they harmonize the luminous clouds. The Qi of Yin-Yang circulates and infuses, a single Qi differentiating from within; it journeys everywhere without limit, its light illuminating all the heavens. May the moon open the hour and let you descend into the Niwan Palace. The primordial Jing (essence) condenses in response and transforms into a great deity named Qiniu, whose attendant is named Linggang. You sit upright within the Dipper and roam through my Mingtang (the spirit chamber of the head). Clad in a purple robe of phoenix feathers, wearing a cinnabar skirt with tiger stripes, jade ornaments at the left and a golden bell at the right, holding a flowing bell and crowned with the light of dawn. Exhale Qi to nourish Jing and Qi, bringing peace to the Niwan Palace; let the hun and po souls condense and harmonize, establishing a splendid ridgepole. Grant that I may ascend as an immortal, transcend the void and walk upon emptiness, reaching Shangqing above; drive tigers and dragons, pay court northward to the Jade Emperor, proceed to the Upper Palace of Qionglin, then pay homage westward to Taisu, and kowtow to the Three Primes (the three primordial deities honored in Daoism).

After reciting, swallow saliva thirty more times, knock the teeth nine times, and recite the invocation again according to the previous method. Then rise and bow twice facing north, then twice facing west. When the salutations are complete, do not kowtow further to the Three Primes, nor close the eyes to continue the visualization; this session of practice is then concluded.

In a quiet bedchamber, one may also perform the rites and make prostrations while remaining in bed, without needing to get down and kneel. When a Perfected One carries out ritual methods, the emphasis is on remaining at ease in a place suited to oneself, valuing what is mysterious, simple, and subtle rather than cumbersome and winding in ways that violate the ordinary patterns of daily living. The essential secret of cultivating the Dao (the Way) lies in not being fussy; this is precisely what sets it apart from ordinary methods.

Afterwards one performs the method of the “Three Invocations,” largely following the same approach, except that the invocatory texts differ and the directions one faces when visualizing the stars also vary. What is essential is to cultivate in a secluded inner chamber, so that others do not witness one’s visualization (quietly contemplating deities, stars, and the like). For during visualization, the Jade Boys and Jade Girls (spirit officials who attend the deities) stand nearby to observe. The practitioner should not attend funerals or approach corpses, nor come into contact with filthy or soiled things; clothing, bedding, towels, handkerchiefs, and footwear should likewise not be mixed or shared, lest one commingle with people and affairs that are not in accord. What is meant here by “not in accord” refers to fellow practitioners who follow a different path. Do not sit at the same table with those whose aspirations differ; do not share eating vessels with those who have not jointly sworn to cultivate the Dao.

The Daoist tradition differs from worldly beliefs. If someone venerates the Six Heavens (deities opposed to the orthodox celestial realm in Daoism) or offers sacrifices to mountains, rivers, or demonic spirits, then do not dwell in that person’s rooms, do not eat the food they have offered, and do not wear their clothes or headcloths. This is to avoid the qi (vital energy) of corpse-filth and to cut off the intrusion of deviant winds. The scripture states that this is “the True Dao within the True Dao, the subtle within the subtle”: only by preserving these fine points can one obtain the True Dao; only by avoiding defilement can one obtain a fresh and pure environment for cultivation.

If one mixes chaotic things together, allowing the foul and the fragrant-pure to share the same vessels, without distinguishing the deities or regulating one’s own qi; if one lets the pure and the turbid dwell together, allowing deviant winds to invade the mind-spirit, remaining amid worldly dust without thinking of transcendence, then seeking the True Dao in this way amounts to not truly cultivating the Dao at all. A luminous pearl does not grow in a cesspit, and those of inferior endowment find it hard to accomplish lofty matters—this is the principle involved.

When the cultivation of utmost sincerity brings numinous communion, spiritual responses appear in subtle places, the Jade Radiance (the luminous manifestation of deities) provides verification, and divine light also appears. If it is not one’s own master, one should not casually tell these matters to others.

The Dipper stars are used to seek the true Dao (the Way). That which is sought is originally formless and without traces. A night-shining pearl does not grow in a cesspit, and those of insufficient talent and virtue cannot occupy high positions; this is the principle at work. Sincere resonance will manifest signs that seem visible, the Shen (spirits) will respond in the most subtle places, the jade radiance (Yuhua, a numinous and wondrous luminous aura) will appear as verification, and the divine light will shine forth. Unless the person is your teacher, do not casually reveal these matters to others.

The great spirits within the Dipper are said to be the Jing (essence) and Qi (vital energy) of the nine stars; upon receiving resonance they transform and suddenly appear. When practicing this method, visualize the names of the spirits in the mind and finally recite the invocation, stopping at the character “zhi.” After the invocation there remain further spirit names, which should likewise be visualized according to the same method.

If it is the star-spirit of the Niwan Palace (the upper Dantian in the head), constantly visualize Him dwelling therein. In all matters take this method as the standard.

When visualizing the Dipper stars descending, concentrate the thoughts until, without realizing it, it seems as if the Dipper stars have already entered one’s body. At the beginning of visualization the star-spirits may not yet appear, producing only a vague sensation; so long as one continues to focus intently on Them already being inside the body, this is sufficient to elicit resonance. With prolonged practice one will naturally come to grasp the profound wonders involved.

On the seventh, ninth, and thirteenth days of each month, at the Yuzhong hour (the period approaching noon) or at midnight, enter a room, sit upright, join the hands together, and visualize the Dipper stars within the body; this likewise suffices to produce resonance. With prolonged practice one will naturally come to grasp the profound wonders involved.

On the seventh, ninth, and thirteenth days of each month, at the Yuzhong hour or at midnight, enter a room and sit upright, join the hands, regulate the breath, concentrate the Shen (spirit) and fix the gaze; then visualize the nine stars of the Northern Dipper descending into the heart. Let the Dipper handle point upward, directed straight toward the throat, and the Dipper bowl (the ladle-shaped front portion of the Northern Dipper) face outward. After a short while, suddenly perceive a great spirit within the Dipper bowl, whose garments and name accord with those stated in the invocation. After a further interval one should feel warmth in the heart as true Qi (vital energy) enters the body. Next swallow saliva fifty times, knock the teeth nine times, raise the index finger of the right hand and press it upon the heart, then softly recite the incantation:

The Supreme Purple Perfected (Taishang Zizhen, an honored Shen of Shangqing) dwells in the numinous realm of the Nine Qi (vital energy), commanding countless transformations. The Xuanji (the pivot of celestial motion) radiates brilliant splendor, flying rosy clouds stream and gleam, their glow illuminating the immortal realm of Jade Clarity, while a mysterious heavenly canopy covers the host of stars. Yin-Yang thereby divides and takes form, the Qi of the four seasons intermingles and descends, and the Seven Wefts (the seven luminaries, namely the sun, moon, and five planets) proceed in orderly sequence and flourish.

In the auspicious hours of each month, Shen-light shines into the heart, flying radiances interweave, and the vision fills the Middle Origin. The portals of the Six Palaces (the viscera within the body) open, the Jing (essence) fluids inside the body are harmonized, the hun and po souls are restrained and tempered, and one obtains the essential Jing of becoming true. The heart-Shen communicates to the utmost, triggering mysterious transformations, and the myriad things rapidly appear.

Suddenly one sees a great Shen seated upright in the heart chamber (the dwelling of the heart-Shen). He calms the heart-Shen, regulates the Qi and jinye, making all the joints of the body unobstructed. He perches upon the Northern Dipper and gazes afar in the four directions. This great Shen is named Xuandu, courtesy name Sukang. He wears a crimson feather robe and a magnificent cape, girded with a dragon-patterned sash and clad in tiger-striped garments. Precious radiance streams from his body, a circular halo encircles his neck, he wears a flying-dawn kerchief, and his splendid crown undulates high and low.

He causes me to become a flying immortal, ascending into the vast emptiness, rising to the Purple Palace (the purple immortal palace), paying court northward to the Jade Emperor, and able to command the various Shen, with all the spirits coming forth to welcome. Floral splendor arises in the heart, auspicious celebratory cloud-Qi flourishes enduringly; the phoenix cries with clear and soaring tones, the luan birds’ calls ring out sonorously and pleasingly.

When the invocation is finished, swallow the jinye thirty times, knock the teeth nine times, then repeat the previous invocation once more. After the invocation is complete, rise and face south, bowing twice. When the ritual has concluded, open the eyes.

On the fifteenth, nineteenth, and twenty-third days of every month, enter a private chamber in the morning (at the yuzhong hour) or at midnight. Sit upright, fold the hands, regulate the breath evenly, and lower the eyes to concentrate the Shen (spirit). Then visualize the nine stars of the Northern Dipper (Beidou) descending and entering the Palace of the Lower Origin three inches below the navel, in the region of the lower Dantian (energy center). Visualize the handle of the Dipper pointing straight at the heart, with the bowl of the Dipper (the forward cluster of stars) facing outward. Wait in stillness for a long time until a great deity suddenly appears within the bowl of the Dipper, whose clothing and titles match those described in the invocation; at the same time a slight warmth should be felt in the navel, which is the sign of the coming of true Qi (vital energy).

Next swallow saliva sixty times, click the teeth nine times, raise the third finger of the left hand and press it on the philtrum beneath the nose, then softly recite this invocation:

“Supreme Purple Sovereign (the highest Purple Tenuity Divine Lord), whose radiance illuminates the central pivot, whose nine weft-stars shine in abundant glory, beautifully reflecting the Grand Aurora. The myriad numina rely on his guardianship, and a thousand dawn stars stand erect like teeth. The seven degrees display their light, the nine-layered vapors bloom in fragrance. He governs yang Qi so that it manifests and flows in accord; he holds yin Qi so that it is harmonized. True light opens the formation, the mysterious root commands all things. On this auspicious day at the beginning of the month, contemplate within the navel: purple Qi rises and soars, flying light descends, refining and nourishing my hun and po souls, causing the saliva to fill and flourish.

The great deity who appears of a sudden is the honored numinous official of the Upper Palace, named Zhu Meng, courtesy name Liu Yu. He sits upright in the navel, riding the nine Qi of the Northern Dipper, circulating the numinous fluids, harmonizing blood and Qi, and regulating the stomach and viscera. He wears a yellow phoenix-feather robe, a dragon-patterned garment and a tiger-patterned sash; in his hand he opens the root of the sun, on his head a green hibiscus, and from his waist flowing firelight emerges, brilliant as lightning. May he make me into a flying immortal, transcending the dusty world and soaring through the void, ascending to the Jade Chamber of the immortal realm, wearing the Qi of the empyrean, commanding the myriad spirits, and lasting as long as Heaven and Earth.”

When the invocation is finished, swallow saliva thirty more times, click the teeth nine times, and reciting the invocation again as previously given. After the recitation ends, rise and face the direction of one’s natal destiny, performing two bows (kneeling twice). When the rite is complete, open the eyes. At this point the cultivation method of the Lower Origin is finished, and one may conclude the practice and rest.

After completing the invocation, swallow saliva thirty times and knock the teeth nine times, then perform the invocation again according to the previous method. After the invocation, rise and make two bows facing the direction of one’s natal destiny; upon finishing the bows, open the eyes. Thus the method of cultivating the Lower Yuan is completed. The twisting of the hands when raising them is done only as one approaches the invocation; once the invocation is finished, the hands return to their original posture.

On the nights of the Eight Nodes (the eight important solar terms of the ancients), at midnight, enter a quiet chamber, sit upright, join the hands together, regulate the breath, close the eyes, and visualize inwardly. Then visualize oneself slowly rising and flying upward into the Kui of the Northern Dipper (the bowl of the Big Dipper, the head portion beyond the handle of the seven stars). Visualize this for a long time until one feels that one’s bodily form is already inside the Dipper. When the visualization is concentrated to the utmost, one ought to feel heat within the body; this is known as the True Qi uniting with the Dao in De.

Next visualize the Nine Jing and the Three Shen (the deities contemplated in cultivation), remembering their names and the colors of their robes, and imagining their appearance as that of newly born infants. Visualize the Three Shen sitting opposite oneself, and oneself paying them respects. Concentrate on visualizing their forms so they appear faintly visible, while forgetting the traces of the physical body, allowing the mind-spirit to enter a state of trance-like tranquility. Then swallow saliva eighty times, knock the teeth nine times, raise the left hand to press upon the heart, and softly recite the invocation:

The Most High Elixir Spirit manifests, its mysterious radiance flashing swiftly. The Nine Zhang tablets open the Celestial Mechanism, and clear luminous Qi (vital energy) spreads forth. The dim light of the Purple Dawn shines; the Seven Luminaries (a collective name for seven celestial bodies or stars) blaze in brilliance, and the two scenes of sun and moon display their brightness. Yin-Yang is thereby distinguished, and the movement of the four seasons flourishes. The numinous fluid (the spiritual liquor spoken of in cultivation) flows back and infuses, and the Qi of the Eight Nodes (the solar terms including the four beginnings, two equinoxes, and two solstices) opens.

I ascend to the Nine Origins, climbing by the handle of the Northern Dipper to go and pay homage to the Three Shen (spirits). The Three Spirits ask me why I remain and do not ascend as an immortal. I immediately kowtow and answer the Thearch Lord with awe and reverence. The Seven Luminaries shine brilliantly once more, sun and moon display their light, Yin-Yang is distinguished, the four seasons flourish, the numinous fluid flows back and infuses, and the Qi of the Eight Nodes opens; I ascend to the Nine Origins, climbing the handle of the Northern Dipper to pay homage to the Three Spirits. The Three Spirits ask why I linger and do not ascend as an immortal, so I kowtow and face the Thearch Lord with respect.

Thereupon the spirit’s majestic power is awesome. Holding the Jing (essence) Qi of the sun in its mouth, it shatters the Six Heavens on the left and commands Mount Feng (the netherworld in Daoist legend) on the right. The light of the flowing bells blazes upward, and the myriad demons scatter and break apart. The spirit then recognizes my hun and po souls, making my three hun souls robust. The Dipper Lodges conceal their brilliance within, and nine kinds of Jing-Qi gather in the heart. Purple mist illuminates the dim and the bright, flying light stretching ten thousand xun. Yin-Yang harmonizes the hun and po, refining the six embryos (the embryonic Qi within the body in Daoist cultivation).

Jing-Qi responds and transforms; the Jade Consort (a goddess) suddenly appears, seated upright in my heart, gazing down and looking up. Her name is Mihua, courtesy name Linqian. She breathes in and out the two Qi of Yin-Yang, bringing the body’s passes and orifices into harmony. She wears a refined robe and cape, draped in a skirt patterned with phoenix light and simurgh designs, a tiger-form Fulu (talismans and registers) tied at her waist, her garments adorned with dragon patterns and jade script. She holds the lunar florescence in her hand and wears a purple crown upon her head. She soars through the Grand Empyrean, riding luminous Qi and mounting a cloud canopy. She records my name in Grand Simplicity (the clear and empty heavenly realm spoken of in Daoism), and thus I am able to fly and become an immortal, rising transcendent into the Empty Cavern, riding jasper-jade Qi to reach the Grand Origin, ascending to the Vermilion Chamber (a palace of the heavenly realm), commanding the myriad Shen, overseeing and harmonizing the two regulations, and restoring an infant-like countenance.

The Northern Thearch releases lightning, the Southern Thearch arrays a formation of fire, the Azure Thearch opens brightness, and thunder and lightning resound with awesome power. Dual luminous Qi flows in the west, emitting harmonious sounds. I leap and rise four times and am presented to the Jade Perfected (an immortal perfected being). Thereupon I ride the Eight Scenes (eight kinds of immortal-realm radiance) and roam and feast amid the nine-fold mists.

When the prayer is finished, swallow saliva thirty times more, knock the teeth nine times, and pray again according to the previous method. When the prayer is finished, rise and face northwest to perform the rite of obeisance once more, then open the eyes. At this point, the cultivation of the True Method of the Eight Nodes is complete.

This scripture discusses a secret method that transcends the dusty world and is profound and mysterious, known as the Nine Perfected Ascending Mystery Text. It is regarded as precious content among the forbidden books of the Supreme True and is also an important formula for those who cultivate perfection. Only those suitable to receive the transmission may obtain it.

Before receiving the text, the recipient of the method must observe a purification fast (abstaining from meat and strong-smelling foods in order to purify body and mind) of one hundred days, thirty days, or ten days, chosen according to actual circumstances. On the day before the formal transmission they must also perform a one-day announcement fast to purify the inner mind. The transmitter of the method must observe the same fasts. At the time of transmission, master and disciple set up an altar, cut their hair, and swear an oath promising not to disclose the methods of the scripture. The text later states that later sages considered a blood oath would damage the Qi (vital energy) of life and that cutting the hair would also violate the propriety of the body, hair, and skin received from one’s parents; therefore three liang of gold may replace the blood oath and thirty-two chi of blue-patterned silk may replace the hair-cutting covenant.

After the master receives these tokens of the alliance oath, they must not keep them for private profit or use them arbitrarily, but should bestow them upon impoverished Daoists living in seclusion in the mountains or employ them for Daoist chambers and numinous cliffs in the mountains. This is done to show that the trustworthiness and righteousness of the Heavenly Dao (the Way) and the oaths themselves are of the utmost solemnity, and that the essential meaning of the methods of the Dao far surpasses the value of wealth. If these regulations are not observed, the ancestors of both transmitter and recipient will be punished and the one who breaks the covenant will themselves fall among the ghostly kind.

The prescribed years of transmission, the procedures, and the tokens of the oath must all be handled with care according to the regulations. The recipient of the method should keep the mind upright, be sincere and respectful, and conceal nothing. The transmitter is the teacher and elder; the recipient is the disciple. Those who hear the methods of the Dao should revere their teacher and take that teacher as their model; those who seek stability of life must likewise follow the rules set forth above. If one fails to honor, omits, or treats these precepts lightly, ancestors of three generations will be punished by the Fire Official and the covenant-breaker will themselves fall ill.

Xuanyuan Huangdi once took the Elder of Jing Mountain as his teacher. That elder knew only the arts of refining stones and possessed no other sublime abilities, so how could he be regarded as more worthy than Xuanyuan Huangdi? Huangdi had consulted him solely on the method of refining stones and therefore acknowledged him as teacher. The Elder of Jing Mountain is in fact Ji Youzi, who now dwells on Weiyu Mountain. He can transmute stone into water, then decoct that water into jade, and further grind the jade to powder to be ingested together with the stone-water. Those who master this method may endure coeval with Heaven, yet even this skill cannot enable one to soar into the sky grasping the morning mists. Marvelous though the art of refining stones may be, it remains in the end only a lesser technique of the Dao.

The foregoing constitutes the Taishang Feixing Yujing Jiuzhen Shengxuan Shangji, and the methods of the Dao it expounds conclude here. The ensuing chapter is the Taishang Jiuzhen Zhongjing. Although the two sections stand in sequential order, their methods of cultivation differ entirely and bear no relation to one another. The Central Huanglao Jun transmitted this jing separately to the Taixu Zhenren, its contents comprising in succession the eight secret discourses of the Dao. The Jiuzhen Zhongjing is transmitted and practiced in the human world and possesses oral formulas as well, though the main text itself remains unwritten out of secrecy. Its contents are now set forth as follows.

The first true method is performed on the fifth, fifteenth, twenty-fifth, twenty-seventh and twenty-ninth days of the fifth month, five times altogether within a single month, always at pingdan, the moment when the sky first brightens at dawn.

The second true method is performed on the eighth, eleventh, fourteenth, nineteenth, twenty-third and twenty-seventh days of the eighth month, six times within the month, always during the chen hour from seven to nine in the morning.

The third true method is performed on the sixth, seventh, seventeenth, eighteenth, twenty-fifth and twenty-sixth days of the sixth month, six times within the month, during the si hour from nine to eleven in the morning.

The fourth true method is performed on the second, eighth, fourteenth, eighteenth, nineteenth and twenty-eighth days of the first month, six times within the month, always during the wu hour from eleven in the morning to one in the afternoon.

The fifth True Method should be performed on the third, eighth, thirteenth, twentieth, and twenty-sixth days of the third month, five times in all within the month, each session taking place during the wei hour (weishi, from one to three in the afternoon).

The sixth True Method is to be practiced on the seventh, eleventh, fourteenth, eighteenth, twenty-third, twenty-fifth, and twenty-eighth days of the seventh month, totaling seven times in the month, always during the shen hour (shenshi, from three to five in the afternoon).

The seventh True Method ought to be carried out on the second, sixth, ninth, thirteenth, sixteenth, nineteenth, and twenty-eighth days of the eleventh month. It is performed seven times during the month, each time in the shen hour (from three to five in the afternoon).

A separate practice likewise known as the “Seventh True Method” is scheduled for the second, sixth, ninth, thirteenth, sixteenth, nineteenth, twenty-third, and twenty-seventh days of the eleventh month, eight times within the month, each occurring during the you hour (youshi, from five to seven in the evening).

The eighth True Method takes place on the second, seventh, ninth, fifteenth, eighteenth, nineteenth, and twenty-seventh days of the second month, seven times in the month, at either the xu hour (xushi, from seven to nine in the evening) or the hai hour (haishi, from nine to eleven at night).

The ninth True Method is to be undertaken on the third, ninth, seventeenth, nineteenth, twenty-sixth, and twenty-ninth days of the twelfth month, six times in all, always during the zi hour (zishi, from eleven at night to one in the morning).

The oral instructions of the Nine Perfected Central Scripture for right-side practice conclude here. These days of the present month are all occasions that accord with the true Dao and follow the natural order, suitable for nurturing life and gathering Jing (essence) and Qi (vital energy). Practicing visualization at such times readily allows communion with the mysterious and wondrous realm.

If one can dwell on the summit of a high mountain, live in seclusion among mist-wreathed cliffs, cut off all inner and outer human affairs, cease eating grains in order to purify the intestines and stomach, set both hands and the inner mind aright, and hold in mind the Shen (spirit) of Hanchen, then one should cultivate daily according to the methods of this Jing (scripture). The practices now written down take into account that worldly affairs are numerous and people find it difficult to cultivate in leisure every day. Cultivating for fourteen years is nevertheless sufficient to transcend the empty and floating realm, enabling one to come and go freely between life and death, to emerge from water and enter fire, to ascend to Shangqing (Highest Clarity, the Qingwei heaven of Daoism), for the five viscera to emit radiance, and to unite with Heaven. These contents appear in the upper volume of the Shengxuan Yu Jing. If one cultivates it through three cycles, each of fourteen years, one can likewise attain this state.

The ninth day of each month is also a day on which people of the world may not necessarily obtain purity and stillness. Those who have long observed fasting, maintained purity and stillness, who alone hold to the visualized images, gaze toward the empty cavernous realm, and concentrate on cultivation apart from worldly affairs, are all suited to practice on this day and to continue in sequence. Practicing nine times each month is what has been established for people of the world.

In the method of contemplating the Dipper at the Eight Nodes, one must further visualize oneself suddenly seeing the Jade Consort (a female immortal of the Yuqing realm) seated before one. The Jade Consort exhales purple vapor and sends it into my mouth. After a long while, her garments become as they appear in the visualizations of the Eight Nodes prayers. This woman is the Yin spirit of the Nine Jing (essences) and is also the high consort of Yuqing. This is the oral instruction transmitted by Lord Qingtong.

The Shangqing Scripture of the Five Constants, Penetrating Transformations, Myriad Changes, and Dense Obscurity is complete.