《太上五星七元空常诀》

The Supreme Formula of the Five Stars, Seven Origins, and Empty Constancy

Chart of the Seven Origins

The method of practicing flying steps among the five stars is intended to sequentially visit the five stars of Water, Wood, Fire, Earth, and Metal, causing them to descend and thereby summon Shen (spirit) beings, cloud Qi (vital energy), and feather-adorned floral canopies, so as to ascend the staircase of the Great Mystery. According to the method transmitted by Gu Xizi, one holds the breath and paces the gang, going back and forth fifteen times. Whenever arriving at the position of a star, one lightly presses the heart with the left hand and silently recites the prayer: “The five stars array their illumination...” with the following text abbreviated as “and so on.” Prior to mounting the gang, one first visualizes the Jing (essence) Qi of the five stars being stored in the five viscera. After each round of gang pacing, one follows this method of pressing the heart and offering the prayer. After fourteen years of cultivation, one will be able to ride a dragon and fly up in broad daylight. The essential formula of this method is recorded on a piece of white silk, which is this very chart.

The dharma gate of the Supreme Perfected One for pacing the five stars enables the five stars to descend into one’s dwelling. In cultivation, one holds the breath, mounts the gang and paces; one should first call upon the names of the Empress Ladies of the Five Stars, and only then cross the gang positions and pace the star positions. It is said that as soon as one mounts the gang, one can ride a dragon and ascend. The essential formula of this method is recorded on white silk, which is this chart.

The terms “holding the Qi” (biqi), “mounting the gang” (shanggang), and “pacing the stars” (buxing) are all cultivation terms used in Daoist visualization and the ritual of pacing the gang and stepping the Dipper: “holding the Qi” means holding the breath, “mounting the gang” means stepping into the directional positions of the gang paces, and “pacing the stars” means walking in accordance with the star positions.

The “Stepping the Five Stars” cultivation method transmitted by the Supreme Perfected One employs the ritual of pacing the Dipper and treading the stars to pray for the Five Stars to descend to the practitioner’s location. At the outset one holds the breath and steps onto the Dipper paces, first invoking the names of the Empresses of the Five Stars; once the invocation is finished, one then crosses the Dipper positions and treads the star positions in sequence. In other words, upon first stepping onto the Dipper one pauses to call the names, and only after the calling is complete does one begin treading the stars. Each time one reaches a given star’s position, concentrating and reciting that star’s name and characters once more is even better.

If repeating the names feels too laborious, one may simply follow the original method of practice. In former times Lord Yusha, Beili Zisheng and the Elder of Changling all cultivated according to this procedure and thereby ascended to heaven; they did not abandon it merely because the steps were cumbersome. This is precisely the so-called way of “managing livelihood”: merchants hurry about to make a living—would they fear hardship? What they hope for is nothing more than wealth and goods. If those who seek the Dao (the Way) apply themselves with the same care as a merchant conducting business, what reason is there that they should not attain the Dao and become immortals?

Unfortunately beginners often declare they will concentrate and cultivate diligently, yet later they grow slack and self-indulgent, like a cart on the verge of falling apart whose fittings gradually loosen, or like an ox bearing a heavy load on a long journey whose steps become labored halfway. This is a common failing among later students and a situation those who have completed the work ridicule. If one can concentrate on observing the inner body and mind (the “inner mirror” meaning inner contemplation and turning the light back upon oneself), one communicates with the divine spirits; at that time numinous beings enlighten the unawakened and help the practitioner travel by riding the light of the chen stars.

The diagram of the Five Stars’ positions should always be arranged facing south: the Taibai Star (Venus, the Metal Star) in the west and the Year Star (Jupiter, the Wood Star) in the east. When setting out the diagram one follows this orientation. The Five Stars appear and vanish irregularly, their positions shifting in all directions; the seven stars of the Northern Dipper, however, remain in a stable arrangement with constant positions and can therefore be used to determine the five directions, whereas the Five Stars cannot be arranged according to wherever they happen to stand at a given moment.

The Perfected One of Grand Simplicity said: When practicing “Stepping the Five Stars,” both before ascending the stellar Dipper and after completing the paces and descending from it, one first visualizes the Jing (essence) and Qi (vital energy) of the Five Stars residing within one’s own five viscera. After the visualization, knock the teeth five times, swallow saliva five times, then softly recite the prayer:

The Five Stars lie arrayed across the sky, shining brightly upon the five directions. Mercury dispels calamities, Jupiter brings prosperity, the Sparkling Deluder (Yinghuoxing, Mars) dissolves misfortunes, and Venus (Taibaixing) wards off the disasters of war. The Stabilizing Star (Zhenxing, Saturn) settles and guards within my five viscera. After the visualization (cunxiang) is complete, knock the teeth five times, swallow the saliva five times, and softly intone the prayer:

“The Five Chronograms lie arrayed, illuminating the five directions. Mercury dispels calamities, Jupiter brings prosperity, the Sparkling Deluder dissolves misfortunes, Venus averts weapons of war, and the Stabilizing Star guards the four directions. I obtain good fortune and success; my name is inscribed upon the jade slips, my register preserved in the palace of the Sovereign Lord. I mount the wind-wheels and luminous shadows, soaring into the Great Void, entering and exiting the dark and empty realms of the netherworld, roaming and resting throughout the ten directions. Auspicious clouds of five colors cover my body; I summon the divine spirits, command the winds and qi (vital energy), and put the myriad numina to service, ultimately becoming a Transcendent Duke.” When the prayer is finished, compose the mind, face toward the mouth of the Northern Dipper (Beidou), and visualize and pray at the times when the Dipper Handle (dougang) moves up and down.

The True Sovereign Lord of the Eastern Year Star (Suixing, Jupiter) is named Chenglan, with the style Qingning; his Lady is named Baorong, with the style Feiyun. The True Sovereign Lord of the Southern Sparkling Deluder (Yinghuoxing, Mars) is named Weiting, with the style Sanrong; his Lady is named Huaping, with the style Xuanluo. The True Sovereign Lord of the Central Stabilizing Star (Zhenxing, Saturn) is named Zanglu, with the style Danyan; his Lady is named Kongyao, with the style Feixian. The True Sovereign Lord of the Western Venus (Taibaixing) is named Liaoling, with the style Zhenxun; his Lady is named Souying, with the style Lingen. The True Sovereign Lord of the Northern Chronogram Star (Chenxing, Mercury) is named Xianxuan, with the style Jingyuan; his Lady is named Xuanhua, with the style Long’e.

Holding the breath (biqi), ascend the Dipper Handle. First invoke the names of the Five Star Sovereign Lords and their respective Ladies, then stride and pace the stars. First raise both feet to mount Venus, then from Venus mount Saturn, from Saturn mount Mars, from Mars mount Jupiter, from Jupiter mount Mercury, and finally from Mercury return to step upon Venus. Perform this circuit three times, then again hold the breath and ascend the Handle, going back and forth fifteen times according to the old method. Each time one arrives at the position of a star, invoke the names of that star’s Sovereign Lord and Lady, press the left hand upon the heart, and recite the prayer as given above.

The scripture states that when performing these rites one always faces north while holding the Hidden Scripture. This is because beginners who have just started to study the mysterious Dao (the Way) have not yet cultivated deeply, do not know how to determine the positions of the stars, and do not recognize the pointing of the Northern Dipper or the established directions. They must therefore first face north and hold the scripture, learning gradually. Once they understand the meaning of the scripture and know that the stars move constantly, they should follow the direction indicated by the Northern Dipper, visualizing in sequence while pacing. In this way the direction faced is no longer fixed and one need not always look north. The practice of always facing north applies only to beginners. By this analogy the matter should not be hard to understand, and there is no need to ask further.

The three groups of Eight Effulgences (bajing; that is, the sanbajing, three groups of eight inner Shen (spirits) each) together constitute the twenty-four gods. They may be visualized in sequence or all three groups visualized at once. One may also visualize the upper set in the early morning, the middle set at noon, and the lower set at midnight, as the practitioner chooses. If one can leave the dusty world, dwell in seclusion among mountain crags, cut off ordinary affairs, concentrate the mind on the spirit palaces (the dwellings of the inner Shen), nourish the true Qi (vital energy) and welcome the morning Qi, then it is best to visualize all three groups of Eight Effulgences at once in the morning and thereafter repeat one group in each of the three periods of the day; this brings greater benefit. Yet worldly affairs are many, and such practice is hard to maintain regularly; if one cannot persist, the benefits obtained will naturally be fewer.

In former times Lord Wang of the Western City and the Superior Perfected of Tongwu both cultivated according to this method. The Jade Record of Embracing Mystery, White Slips and Azure Scripture says: “If one does not visualize the twenty-four Shen and does not know the names of the three sets of Eight Effulgences, one cannot become a person of Great Peace, nor a minister of the Later Sage.”

The Perfected of Grand Simplicity said: “If one wishes to transform the physical form, divide the body into many places, dwell hidden in the eight directions, conceal the bodily form and its radiance, enter emptiness and penetrate the netherworld…” The original text is incomplete at this point and the following portion is missing.

The Perfected of Grand Simplicity (Taisu Zhenren) said: If one wishes to transform the physical form, conceal the body and hide traces throughout the eight directions, hide the body and its shadow, enter the empty and obscure nether realms, or summon the myriad things and pursue the wicked, one should regularly cultivate the specialized visualization method of Kongchang. This practice may also be performed on the eight festival days (the four seasonal commencements, the two equinoxes, the two solstices and other solar-term days) as well as the six Ding days (Daoist selected days named with “Ding”); if these days happen to coincide with a double day, the practice may be repeated once more; alternatively, first pacing the Gang (a ritual of walking according to specific step patterns) and then cultivating this method is also excellent. This is the Dao of concealing the body and hiding traces.

The Kongchang Gang bears twenty-five black dots. The first point, called Jiuchang, allows one who stands there to hide the bodily form. The second, called Yuchang, permits transforming the form into grasses, trees or other myriad things. The third, called Maochang, allows transforming the form into mountains, hills or other myriad things. The fourth, called Liuchang, enables one to evade Qi (vital energy) and also to transform into Qi. The fifth, called Xingchang, allows evading fire. The sixth, called Shangchang, causes others who see the person to perceive him as being in heaven or underground. The seventh, called Tianchang, allows evading fire. The eighth, called Xuanchang, allows evading water. The ninth, called Sanchang, allows evading weapons. The tenth, called Chenchang, allows evading death. The eleventh point is Zhuchu Kongchang, corresponding to the human heart. The twelfth, called Hechang, allows transforming into water or fire. Standing at the thirteenth, called Yuanchang, one can transform into grasses and trees. Standing at the fourteenth, called Guchang, one can transform at will into a black bird. The fifteenth, called Sichang, allows transforming the form into birds and beasts. The sixteenth, called Jiuchang, allows evading dangers. The seventeenth, called Shichang, allows evading spirits and deities. The eighteenth, called Mingchang, allows evading water and becoming land. Standing at the nineteenth, called Yuchang, one can become a tiger. The twentieth, called Fachang, allows transforming oneself into a thousand forms. Standing at the twenty-first, called Yinchang, one can become a dragon. The twenty-second, called Huangchang, allows transforming into a woman or dividing the form into a hundred.

The twenty-third kind is called Dianming Dingchang (Pointing the Name of Settled Constancy). Once it has been cultivated to completion, one can abide peacefully in this state and, following the mind’s intent, transform and generate the myriad things.

The twenty-fourth kind is called Dianming Feichang (Pointing the Name of Flying Constancy). Once it has been cultivated to completion, one can make the body flee by transforming into the six domestic animals—horse, ox, sheep, chicken, dog, and pig—so that others cannot see one.

The twenty-fifth kind is called Dianming Liuchang (Pointing the Name of Sixfold Constancy). Once it has been cultivated to completion, one can evade ghosts and demonic spirits, and can also slay ghosts.

Practice of the Dao (the Way) of Kongchang (Empty Constancy) begins from the Nine Constants. Each time cultivation reaches the eleventh location, the position of the Central Star, one recites in a low voice this invocation:

“Four Luminaries of the Upper Prime: the Qi (vital energy) of the sun and moon is bright; flowing radiance shines upon the four directions. The twenty-five stars infuse the fluids and condense the hun and po souls; the water of Shen (spirit) disperses the bodily form, washing away defilement, rendering body and mind pure, clear, and luminous, able to perceive dark and hidden realms. Upon the jade slips and azure registers (the jade tablets and azure name-lists that record names of the Dao), the names are inscribed; the stone mirror and jade horse reveal the forms of ghosts and demonic spirits. Hide the bodily form within the numinous star-latitudes, and at last ascend in audience to Shangqing (Highest Clarity, the celestial realm venerated in Daoism).”

In the first layer of the Dipper Lodge (the Northern Dipper constellation), within the realm of Taiqing (Great Clarity), there is an Inner Consort who can transform, become invisible, and hide by entering primordial Qi. Her name is Kongchang Fayuan, courtesy name Xin Zhengpi; she wears a yellow brocade cape paired with a cinnabar-azure flying skirt.

In the second Primordial Star there is an Inner Lady who protects the embryo and transforms the form. Her name is Kongchang Sanci, courtesy name Luo Zhuying; she wears an azure brocade cape paired with a green-feather flying skirt.

In the third True Star there is a Primordial Mother of the Upper Prime who governs the Six Escapes and Seven Concealments. Her name is Kongchang Lingyi, courtesy name Chong Shuangzhao; she wears an azure brocade cape paired with an embroidered-feather floral skirt.

In the fourth Knot Star there is a Middle Prime Inner Consort who can make scenes vanish and conceal radiance. Her name is Kongchang Qilie, courtesy name Heng Danpan; she wears a purple brocade cape paired with a yellow-flower feather skirt.

In the fifth Principle Star there is a Greater Maiden of the Dipper who can transform the physical form and alter scenes. Her name is Kongchang Yushu, courtesy name Chou Qiulan; she wears a vermilion brocade cape paired with a purple-azure flying skirt.

In the sixth Record Star there is a Middle Maiden of the Dipper who can hide and flee the bodily form and disperse the image. Her name is Kongchang Qijing, courtesy name Bao Dingling; she wears a vermilion brocade cape paired with an azure embroidered-pattern flying skirt.

Note: The original text shows clear errors of copying or typesetting. The passage beginning “Four Luminaries of the Upper Prime…” appears more than once; after the fifth Principle Star and the fourth Knot Star, the contents of the third and fourth stars are copied again. The above has been arranged according to the sense of the text, without repeating the erroneous wording.

The seventh, the “Guanxing” (Barrier Star), corresponds in the “Fenjing Wanxing Dou” (a palace name among the star positions of the Dipper) to the Maiden. She is named Kongchang Yumo, courtesy name Tianfan Shu, and wears a cinnabar-colored brocade cape together with a cyan splendid-feather skirt.

The eighth, the “Dixing” (Sovereign Star), transforms into the sun, moon, water, and fire. In the Dipper she corresponds to the Left Consort of the High Sovereign, named Kongchang Shi Qizhu, courtesy name Luomao Hua, and wears a purple brocade cape together with an embroidered-feather flying skirt.

The ninth, the “Zunxing” (Honored Star), transforms into metal, stone, mountains, and rivers. In the Dipper she corresponds to the Right Consort of the High Sovereign, named Kongchang Aishangtiao, courtesy name Lingyu Xuan, and wears a green brocade cape together with a kingfisher-feather splendid skirt.

These nine women all wear their hair in towering cloud chignons. The practitioner must hold the breath and pace the Gang steps (the method of walking according to specific star positions), first invoking the names of the nine consorts among the stars; after reciting them, one then sequentially treads the star positions.

The Taibai star hangs transversely across the sky, emitting its sharp radiance. The practitioner then visualizes it emitting three rays of golden light and further drawing forth two additional rays of golden light, which illuminate and shake the cosmos, spreading throughout the Mysterious Chamber. The Taibai star traverses and hangs in illumination, its sharpness dispersing outward, the radiance stretching vertically and horizontally across the Nine Heavens.

The Zhenren (Perfected Person who has attained the Dao) visualizes the Taibai star as possessing seven rays of light: constantly visualize it emitting three rays of light toward the west, then drawing in two rays of light from the south. In this way the golden radiance thoroughly illuminates both eyes; the bright light manifests, shaking body and mind and penetrating the entire body. Once body and mind become transparent, one can enter together with the star spirits into the palaces of “Zengyu” and “Liuyang”; within the palaces there is a Mysterious Chamber. The practitioner travels at ease therein and is ultimately appointed as a Zhenren. These are all names of the palaces and chambers within the Taibai star.

The above constitutes the ritual practice of performing the Taishang Yinshu (Hidden Scripture of the Most High).

When performing these rituals, one typically faces north while holding the Hidden Book (Yinshu), a text that records secret methods and formulas. This is because beginners who have just encountered the mysterious Dao do not yet understand the orientations of the stellar lodges, nor do they know where the handle of the Northern Dipper (Beidou, the constellation used in Daoism to identify directions) points according to the seasons. Therefore they first practice facing north while holding the book, gradually coming to grasp the principles involved.

Once one understands the meaning of the book and can also discern the seasonal movements of the stars, one should follow the direction indicated by the handle of the Northern Dipper, visualizing according to the formulas while performing the pacing. In this way the ritual has no fixed orientation and is not always conducted facing north.

All instances of facing north are spoken of with regard to beginners. These principles can already be inferred from this and applied by analogy, so there is no need to list the pacing methods one by one, nor to inquire further.

The Taishang Zhenren (Supreme Perfected One) cultivates the Xingjing (the method of walking according to the stellar configurations), thereby causing the Five Stars to descend into the cultivation chamber. When performing the method one must hold the breath and mount the Gangbu (the ritual of walking according to specific directions and step patterns), first invoking the names of the Five Star Lords, Sovereigns, and Ladies; after reciting them, one then strides the Gangbu and treads the star positions. That is to say, upon first mounting the Gangbu one pauses, completes the calling of the names, and only then continues to step across and tread the stars.

At each star’s position, one may again concentrate and invoke the name corresponding to that star position, which is even better. If one finds repeated invocation too cumbersome and difficult to maintain, one may also follow the original method of practice. In the past, Yu Sha Gong, Beili Zisheng, and the Changling Elder all cultivated according to this method and ultimately ascended to heaven; they did not take the cumbersome difficulty as a reason to abandon it. This is truly taking cultivation seriously.

Merchants rush about in their labors—would they fear the hardships of the road? Their minds are set only on wealth and goods. If those who seek the Dao can likewise concentrate their efforts like traders, what then cannot be achieved in the immortal Dao? Unfortunately, beginners often claim they will be dedicated and diligent, yet afterward they frequently slacken and become self-indulgent; this is like a cart about to fall to pieces, with parts dropping off one by one, or like an ox bearing a heavy load on a long journey, its steps growing ever more arduous. This is a common fault of beginners, and an object of ridicule for those who have completed the cultivation.

If one can attentively observe the inner states, one will be able to communicate with the spirits; then a Lingren (a numinous immortal endowed with supernatural powers) will enlighten one’s ignorance, enabling one to ride the Chenjing chariot (the immortal vehicle associated with the stars, sun, and moon).

When arranging the diagram of the Five Stars, one should always face south: the position of Tai Bai (Venus) is set in the west, the position of Sui Xing (Jupiter) is set in the east, and the directions are arranged accordingly. This is because the Five Stars appear and disappear, their positions shifting in all directions without a fixed constant place; unlike the arrangement of the Seven Stars of the Northern Dipper, which remains always stable. Therefore, the diagram of the Five Stars must be laid out according to the fixed five directions to determine the positions, and cannot be changed according to the actual positions in which the Five Stars appear.

One may visualize the three groups of Eight Sceneries (Bajing) together with the twenty-four deities in sequence, or one may visualize all three groups of Eight Sceneries at the same time. One may also visualize the Upper Sceneries in the morning, the Middle Sceneries at noon, and the Lower Sceneries at midnight; the precise arrangement is left to each person’s own decision.

If one is able to leave the dusty world, dwell among secluded mountain crags, cut off everyday human affairs, and concentrate the mind upon the Spirit Gate (Shenque, the place where the visualized deities reside), gathering in the true Qi and welcoming the morning Qi, then it is even better to visualize all three groups of Eight Sceneries once in the morning and thereafter to visualize one additional group during each of the three periods of the day. Worldly affairs, however, are numerous, and such cultivation is difficult to maintain over a long period. If one cannot persevere, the benefits obtained will remain limited. In former times both Wangjun of the Western City and the Superior Perfected of Tongwu cultivated according to this method. The Baoxuan Yulu Baijian Qingjing records: “Those who do not visualize the twenty-four deities and do not know the names of the three groups of Eight Sceneries cannot be counted among the people of Great Peace, nor can they become ministers of the Later Sage.”

All who receive and uphold the Dadong Zhenjing (Great Cavern Scripture, a Daoist classic) ought to accept the methods of the Superior Dao. Clothing and headcloths should not be lent to others, vessels should not be shared, and carriages, horses, garments, bedding and sleeping mats likewise should not be used in common. This is done in order to block the pathways by which defilement may enter and to prevent the coming and going of deviant Qi. These rules are in fact easy to practice, yet people find them difficult. When faith in the Dao is not firm, one may wish to fly upward and return to the True, yet instead sink into decline.

Those who practice the method of the Cavern Chamber (Dongfang, a Daoist visualization cultivation technique) and walk according to the method of the Seven Origins, upon first waking and rising as well as after finishing a meal, should first recite a quiet prayer, saying:

The phrase “Five Sovereigns and Five Communications, jade characters in the cavern chamber” indicates that the venerable deities of the five directions together with the power of spiritual communion gather in the secluded depths where the jade characters are stored. “Return to the origin and conceal the Dao, opening through the seven dawns” means returning to the fundamental source, entering the hidden Way (Dao), and connecting with the seven stellar luminaries. “The generator of the Hun soul is the Mysterious Father, transforming the One into Shen (spirit); the generator of the Po soul is the Mysterious Mother, transforming the Two to generate the body” signifies that the Mysterious Father governs the Hun, causing a single Qi (vital energy) to change into Shen, while the Mysterious Mother governs the Po, causing the dual Yin-Yang Qi to combine and form the human body. “The one who seizes my sinews and bones is the Young Lord, the one who constitutes my Jing (essence) and Qi is White Origin” means the Young Lord oversees a person’s sinews and bones while White Origin oversees the Jing and Qi. In this way one attains long life and enduring vision and flies up to the immortal realms. The incantation ends here. Recite it so that no bystander hears the sound.

This is a secretly transmitted incantation of the Supreme, used to expel evil Qi and settle the spirit. If one wishes to change appearance, divide the form, hide into the eight directions, conceal the body together with its light and shadow, enter the empty void and the nether darkness, summon the myriad things, and pursue the wicked, one should practice the visualization method of Kongchang, concentrating in quiet cultivation on the relevant true spirits and their transformations. Each month one must tread the Kongchang Gang seven times, stepping according to the prescribed gait over particular star positions or points; the walking may also be performed on the days of the Seven Origins. Practice may occur at midnight, noon, or dawn in a quiet chamber. The Eight Seasonal Nodes and the Six Ding days are likewise suitable. If these dates coincide with other days appropriate for cultivation, an additional performance is allowed; practice may also continue after the Gang walking is finished. The foregoing is an important method for concealing the body and erasing traces.

The Kongchang Gang bears twenty-five black dots. The first of them, named Nine Constancy, is said to permit concealment of the physical form when one dwells there; its taboo name is Infant Nurture and its style is Penetrating Instruction. The second, named Nurture Constancy, reputedly enables transformation into plants, trees, and all things; its taboo name is Radiant Communication and its style is Hidden Origin. The third, named Mao Constancy, is said to allow changing into mountains, hills, and similar phenomena; its taboo name is Gold Superior and its style is Vast Stillness. The fourth, named Flow Constancy, can hide the breath and alter it; its taboo name is Valley Purity and its style is Fleeing Trace. The fifth, named Walking Constancy, permits avoidance of fire; its taboo name is Vast Omen and its style is Mysterious Ascent. The sixth, named Upper Constancy, when seen by others causes them to perceive it as being in heaven or beneath the earth; its taboo name is Yellow Radiance and its style is Primordial Brightness. The seventh, named Heaven Constancy, likewise enables avoidance of fire; its taboo name is Vast Recess and its style is Outstanding Measure. The eighth, named Mysterious Constancy, allows avoidance of water; its taboo name is Empty Gaze and its style is Rosy Mystery. The ninth, named Three Constancy, permits evasion of weapons; its taboo name is Soaring Empyrean and its style is Cloud Transformation. The tenth, named Chen Constancy, is said to enable avoidance of death; its taboo name is Inner Overflow and its style is Incremental Subtlety.

The eleventh location is called “Zhuchu Kongchang,” which corresponds to the human heart and resides in a place facing the sun, with the style name “Taoshui.” Another title for it is “Kongtiao,” with the style name “Xiaxuan.” The ninth location is called “Sanchang,” capable of avoiding military calamities, named “Tengmin” with the style “Yunbian.” The tenth location is called “Chenchang,” capable of avoiding death, named “Neiyi” with the style “Yiwei.” The eleventh location is also called “Zhuchu Kongchang,” corresponding to the human heart and residing in a sun-facing place, with the style name “Yuanyuan.” The twelfth location is called “Hechang,” able to transform into water and fire, named “Liujing” with the style “Qizhuan.” The thirteenth location is called “Yuanchang”; while remaining here one can transform into vegetation, named “Nanzhi” with the style “Jingji.”

The fourteenth location is called “Guchang”; remaining here one can transform into a crow, changing at will, named “Dongsheng” with the style “Weitong.” The fifteenth location is called “Sichang,” able to become birds and beasts, named “Lixing” with the style “Houhua.” The sixteenth location is called “Jiuchang,” capable of avoiding ominous disasters, named “Qingbao” with the style “Shangyang.” The seventeenth location is called “Shichang,” capable of avoiding spirits, named “Cangyuan” with the style “Changming.” The eighteenth location is called “Mingchang,” able to avoid water by transforming into earth, named “Biyuan” with the style “Dongsheng.” The nineteenth location is called “Yuchang”; remaining here one can transform into a tiger, named “Guiqing” with the style “Yuyang.”

The twentieth location is called “Fachang,” able to transform into a thousand kinds of body forms, named “Luhua” with the style “Mingai.” The twenty-first location is called “Yinchang”; remaining here one can transform into a dragon, named “Xuantong” with the style “Ziyuan.” The twenty-second location is called “Huangchang,” able to transform into a woman and differentiate into a hundred kinds of physiques, named “Rikong” with the style “Dongyi.” The twenty-third location is called “Dingchang”; remaining here one can transform into all things according to one's intention, named “Yinyang” with the style “Fuguang.” The twenty-fourth location is silently called “Feichang,” capable of hiding the bodily form and transforming into the six livestock (horses, cattle, sheep, chickens, dogs, pigs, and similar domesticated animals), rendering one invisible to others, named “Shangyuan” with the style “Cangguang.” The twenty-fifth location is called “Liuchang,” capable of avoiding ghosts and goblins and escaping the disaster of being killed, named “Zhongbian” with the style “Fentu.”

When performing the “Walking the Five Stars” ritual, before ascending the Xinggang (the walking positions arranged according to the directional placements of the stars) and also when the ritual concludes and one descends from the Xinggang, one must first visualize the Jing Qi (essence and vital energy) of the five stars residing within one’s five viscera. After completing this visualization, knock the teeth five times, swallow the saliva five times, and then softly intone the prayer:

“The five celestial bodies arrayed in a row, their radiance illuminating the five directions. Mercury eliminates calamities, Jupiter brings flourishing prosperity, Yinghuo (Mars) dispels misfortunes, Taibai (Venus) averts the disasters of war, and Zhenxing (Saturn) garrisons the four quarters. I thereby obtain good fortune; my name is inscribed on the jade tablets, and my register is entered into the palace of the Imperial Lord. I ride the wind and harness the light-shadows, soaring into the great void, passing in and out of the formless realm of the netherworld, roaming and feasting throughout the ten directions. Five-colored clouds envelope my body. I can summon the spirits, draw in the winds and Qi, command the myriad numina, and ultimately become an Immortal Duke.”

During the ritual one should keep the mind upright and face the entrance of the Xinggang. Both when ascending and when descending the Xinggang one must visualize and recite the prayer. Before holding the breath to ascend the Xinggang, first call out the names of the five stars and the names of the ladies of each star, and only then step onto the stars. The feet first mount Taibai star, then from Taibai star proceed to Zhenxing, then successively to Mars, Jupiter and Chenxing, finally returning from Chenxing to Taibai star. This circuit is walked three times, after which one holds the breath and mounts the gang; according to the old method one treads back and forth fifteen times. At the position of each star one calls the names of that star’s sovereign lord and lady.

Simultaneously one lightly presses the chest with the left hand while silently reciting the prayer in the heart. The scripture then enumerates the garments of the star deities. The first, Taibai star, wears a yellow brocade cape paired with a cinnabar-cyan flying skirt. The second, Yuanxing, wears a cyan brocade cape paired with a green feathered skirt. The third, Zhenxing, wears a cyan brocade cape paired with an embroidered feathered floral skirt. The fourth, Niuxing, wears a purple brocade cape paired with a yellow ornate feathered skirt. The fifth, Gangxing, wears a vermilion brocade cape paired with a purple-cyan flying cape and a green feathered skirt. The third, Zhenxing, wears a cyan brocade cape paired with an embroidered feathered floral skirt. The fourth, Niuxing, wears a purple brocade cape paired with a yellow ornate feathered skirt. The fifth, Gangxing, wears a vermilion brocade cape paired with a purple-cyan flying skirt. The sixth, Jixing, wears a vermilion brocade cape paired with a cyan embroidered skirt.

The seventh Guan star wears a cinnabar-colored brocade cape and a magnificent long skirt of azure feathered robes. The eighth Di star is draped in a purple brocade cape and wears a flowing long skirt embroidered with feather patterns. The ninth Zun star wears a green brocade cape and a splendid long skirt adorned with kingfisher feathers. All three star deities have high, cloud-like chignons piled upon their heads.

The practitioner treads the Dao (the Way) of Kongchang, beginning from the Nine Constants. Each time one arrives at the position of the eleventh central star, one must softly recite this prayer: “The Four Luminaries of the Upper Prime, the qi of sun and moon is bright and clear, light circulating in radiant splendor. The twenty-five stars infuse numinous fluid and condense the hun-po souls; divine water spreads through the bodily form, washing away filth so that body and mind become pure. Even the obscure and shadowy places are thoroughly illuminated without remainder. On the jade slips and the azure registers, within the high pavilion, my name is inscribed. The stone mirror and jade horse reveal the forms of ghosts and spirits. The numinous hidden names that conceal the bodily form assist me in ascending to audience in Shangqing.”

The True Lord of the Eastern Year Star is named Chenglan Qingning, and his lady is named Baorong Feiyun. The True Lord of the Southern Flaming Confusion Star is named Weiting Sanrong, and his lady is named Huaping Xuanluo. The True Sovereign Lord of the Central Garrison Star is named Canglu Danyan, and his lady is named Kongyao Feixian. The True Sovereign Lord of the Western Great White Star is named Liaoling Zhenxun, and his lady is named Biaoying Ling’en. The True Sovereign Lord of the Northern Chronogram Star is named Xianxuan Jingyuan, and his lady is named Xuanhua Long’e.

Diagram of Flying Steps of Kongchang

Essentials for Cultivating the Kongchang Formula

All who would tread the Dao of Kongchang should \ldots Kongyao Feixian. (The original wording here is incomplete, so the specific content cannot be determined.)

The True Sovereign Lord of the Western Great White Star is named Liaoling Zhenxun, and his lady is named Biaoying Ling’en.

The True Sovereign Lord of the Northern Chronogram Star is named Xianxuan Jingyuan, and his lady is named Xuanhua Long’e.

Diagram of Flying Steps of Kongchang

Essentials for Cultivating the Kongchang Formula

Anyone wishing to cultivate methods such as pacing the Kongchang, flying the Gang to escape form and transform scenery, or flying to Jade Purity should practice seven times each month. 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 the Six Ding days are likewise occasions for cultivating this method.

On the appointed day, enter a quiet chamber, burn incense to the left and right, spread the diagram and mat, face south, knock the teeth twenty-four times, then close the eyes and visualize the Five Stars appearing brightly in the five directions. After lingering a moment they descend and enter the five viscera: Venus into the lung palace, Saturn into the spleen palace, Mars into the heart palace, Jupiter into the liver palace, and Mercury into the kidney palace. Visualize their radiance thoroughly illuminating the five viscera until the body feels warm. Next visualize the Empresses of the Five Stars together with the names and attire of the twenty-five Kongchang Imperial Lords and Dawn Lords, each stationed in their proper direction. When this is complete, recite in a low voice:

“Metal, Wood, Water, Fire, and Earth are the overall Qi of the Four Origins; the mysterious Jing Qi flows and reflects, its radiance illuminating the Five Brightnesses. Among the Five Stars dwell the Empresses and Spirit Lords; the twenty-five Kongchang Heavenly Worthies transform forms and shadows, dividing and combining in myriad ways, descending into the five viscera and condensing into Jade Immortals. Please refine my seven po, nourish my three hun, raise my physical form, fly into the Dipper Gate, roam the Upper Capital, and stand in rank with the Five Stars. Today I receive this mysterious blessing; may what I seek be fulfilled as wished.”

Then draw in the starlight Qi and swallow it in twenty-five portions. Rise and pace the Gang according to the prescribed steps.

Stand with both feet together upon the Tai Bai star (Venus in the west), hold the breath for seven respirations, face west, and recite in a low voice:

“In the west are seven gates, white Qi soaring and shining. Above is the Brilliant Emperor Shao Yang Ming Huang, named Liao Ling, clad in cloud robes whose flowing radiance illuminates the Golden Palace. He is titled the ancestor of the Five-Point Kongchang, holding the tally to summon Yin-Yang, transforming water and fire, and penetrating seventy-four directions. Please enable me to pace the Gang in flight, conceal my traces, enter the void, ride a white carriage, soar through the cloud palaces, share longevity with heaven and earth, and enjoy boundlessness forever.”

Finally raise the head and swallow seven breaths of Qi; the practice is then complete.

Stand with both feet together at the position corresponding to Zhenxing (the Earth Star, which Daoism identifies as Saturn). Hold the breath for twelve respirations, face southwest, and gaze upward at the sky. Softly recite the prayer: “O Yunfang, may heaven and earth endure forever and always enjoy inexhaustible years of longevity.” Then raise the head and swallow the qi seven times. The ritual ends here.

Stand with both feet together at the position corresponding to Zhenxing. Hold the breath for twelve respirations, face southwest, and gaze upward at the sky. Softly recite the prayer: “Zhonghuang Siqi (the Four Qi of the Central Sovereign, the qi of the four directions at the center), who overall command and inspect the spirits of the eight directions. Within the Jade Terrace and Purple Chamber the spirits infuse and transform the myriad things, causing them to generate and come into being. Inside there is the Primordial Star; the Five Emperors conceal their true names and are known as ‘Cangdui.’ He pacifies and guards the Huangting (Yellow Court, the spleen-stomach region at the center of the human body), wearing a sash adorned with flying-cloud patterns, a splendid jing crown upon the head, grasping fulu (talismans and registers) and a great axe, his radiance blazing like fire bells. Please enable me to walk with flying steps and inform me of the names of the spirits; please descend into the spleen palace to calm the shen (spirit) and hun and to stabilize the jing (essence) and qi. Enable me to ascend to heaven and enter the clouds, conceal my traces, transform the myriad things, roam in Yuqing (Jade Clarity, the Qingwei immortal realm of Daoism), and together with the Sovereign Lord preserve a luminous and undiminishing life.” Then draw in the starlight and swallow twelve times. The ritual ends here.

Stand with both feet together at the position corresponding to Yinghuo (the Sparkling Deluder, that is, Mars). Hold the breath for three respirations, face south, and softly recite the prayer: “The Three Gates shine with penetrating brightness; cinnabar-red radiance circulates and flows, mysterious and wondrous qi vigorously steams and rises, illuminating the distant southern realm. Above is the Red Sovereign, who governs the Five Constants and clearly discerns the spirits; his concealed taboo name is ‘Weining.’ He wears garments of embroidered brocade, a jeweled crown on the head, jade ornaments and bells at the waist, coming and going from the Vermilion Palace, the Forbidden Chamber, and the Crimson City. Please protect and uphold my register of fortune and lifespan so that the Nangong (Southern Palace, the southern celestial palace inhabited by Daoist spirits) records my year of birth; enable me to walk with flying steps, transform the qi, and conceal my traces. May I choose an auspicious day to practice the Dao, causing all under heaven to become solemn, still, and clear; cause the heart-shen to concentrate and settle in the True Dao, the five hun to communicate thoroughly and brightly, share the same radiance with the Three Qi, and unite with Mars.” The original text then repeats the passage from “protect and record my life” to “unite with the radiance of Mars.” Then draw in the starlight and swallow three times. The ritual ends here.

Stand with both feet together at the position corresponding to Suixing (the Year Star, that is, Jupiter). Hold the breath for nine respirations, face east, and softly recite the prayer:

In the east there are nine kinds of Qi (vital energy). In the azure heaven stands a jade gate. Within the gate is Qingchen Xuanshang Jun, around whom azure Qi flows densely; this is the heavenly soul. His name is Chenglan, a lofty honored Shen (spirit) between heaven and earth. He wears a phoenix-patterned robe and a spotted tiger-skin skirt; he generates as five points and produces nine rays of dawn light. He wears azure Jing (essence) on his head with a heavenly jade crown set transversely, adorned with a golden Fulu (talisman) and feathered staff, flowing bells chiming at his side. He holds a hidden scripture and flies upon feathered writings, overseeing my register of destiny. He protects my body, causing the liver gate to shine outward while illuminating the Shen court within, and leads me to ascend and pay homage at the imperial dawn. Draw in the starlight Qi and swallow nine times, then stop.

Bring the feet together and step upon the position of the Chen star. Hold the breath five times, face north, and softly recite this prayer: The five Qi return to the northern mysterious realm, the mysterious gate opening onto numinous wonders. Northern dawn light streams and shines, and jade Jing rests upon the Kui star of the Northern Dipper. Within it is Taihuang, one of the honored Shen of the Five Emperors, named Xianxuan. He wears mysterious azure garments, a jade crown on his head, flowing bells at his waist, a golden seal and jade staff, his emerald ornaments gleaming brightly. He lingers amid the splendid dawn light and surveys the nether realms of the eight directions. The mysterious ford descends into my kidney court, protecting and recording the Shen of the five viscera so that the organs become vivid and flourishing. Xianxuan wears mysterious azure garments, a jade crown on his head, flowing bells at his waist, a golden seal and jade staff, his emerald ornaments gleaming brightly. He lingers amid the splendid dawn light and surveys the nether realms of the eight directions. The mysterious ford descends into my kidney court, protecting the Shen of the five viscera so that the organs become vivid and flourishing, filling interior and exterior with vitality, causing the form to radiate transformation, the bones to lighten for vigorous ascent, and finally reaching Yuqing. Draw in the starlight Qi and swallow five times, then stop.

After the five-star pacing method is complete, take the first step of the Kongchang Gang. Bring the feet together and step onto the Jiuchang position, reciting: Earth Lord of the Nine Chang, transform your bodily form and conceal it in the nether gloom. Please perform the hidden step for me so that my form vanishes.

Then step upon Yuchang, reciting: Next invite the numinous lord to descend. The bodily form has no fixed appearance; please perform transformation for me so that I become grasses and trees.

Then step upon Maochang, reciting: Honored Shen of Maochang, able to sink into the earth and rise to the heights. Please transform my appearance for me so that I become a mountain ridge.

Then step upon Liuchang, reciting: August Lord of Liuchang, the bodily form has no fixed appearance. Please perform transformation for me so that I breathe and circulate, rising as smoke together with the breath.

Then step upon Xingchang, reciting: Great Lord of Xingchang, whose imposing power is sufficient to subdue the ten thousand ghosts.

Then step once more upon Liuchang, reciting:

The form of the Flowing Constant Sovereign has no fixed shape. Please perform breathing and Qi circulation for me so that I may unite with the breath and rise as smoke.

Next, ascend the Traveling Constant Star and pray: Great Lord of the Traveling Constant, please subdue the myriad ghosts with your majestic power, transform my bodily form, and cause me to rise as smoke and turn into flame.

Return to the Metal Star, hold the breath for seven respirations, knock the teeth seven times, and pray: Flying through emptiness into the Great Darkness, please cause the Qi of the Five Constants to transform into luminous radiance. Enter the Five Qi northward and subdue the Three Yang southward. Command the spirit officers with the golden talisman, supported and protected by the Great Emperor. Let the method of the Six Wu escaping Ji take effect, protecting me as I pass through the Cavern Township. May the Lord of the Great White Star protect my lungs, with Metal Qi guarding my stomach and intestines. Let inner Qi become full and outer Qi overflow, so that the body and hun-po souls fly together. Grant me a thousand transformations and myriad changes, going wherever the mind desires, so that I may roam the Upper Capital together with the Jade Emperor. Draw in Qi seven times, swallow, and stop.

Walk twelve steps from the Metal Star, ascend the Earth Star, bring both feet together, and ascend the Constant Star, praying: Lord of the Upper Constant Star, please grant me soaring transformations without end. Conceal my traces so that I may ascend to heaven and roam the Upper Capital with the Jade Emperor. Draw in Qi seven times, swallow, and stop.

Walk twelve steps from the Metal Star, ascend the Earth Star, bring both feet together, and ascend the Constant Star, praying: Lord of the Upper Constant Star, please grant me soaring transformations without end. Conceal my traces so that I may ascend into the Nine Heavens.

Then ascend the Heavenly Constant Star and pray: Lord of the Heavenly Constant Star, please cause heavenly fire to flow and burn, rising as smoke and gathering into a barrier. Conceal my form and lead the spirits into the fire.

Then ascend the Mysterious Constant Star and pray: Lord of the Mysterious Constant Star, please take the northern mysterious water as my bodily form. Let me roam the rivers and seas like a phoenix so that I may behold the realm of realizing the True.

Then ascend the Three Constant Stars and pray: Lords of the Three Constant Stars, please transform your majestic power and subdue the courtyards of the eight directions with brightness. Bring me the opportunity of immortality, eliminate calamities, and dispel military disasters and inner worries.

Then ascend the Chen Constant Star and pray: Lord of the Chen Constant Star, please display myriad transformations so that the form is no longer fixed. Bring me the opportunity of immortality, allowing me to avoid death and obtain new life.

Return to the Earth Star, hold the breath for twelve respirations, knock the teeth twelve times, and pray:

The Five Sovereigns of the Primordial Emperor and the Great Spirit of the Central Sovereign, please grant me the transforming Qi (vital energy), causing the golden Qi of the Seven Luminaries to gather and thereby subdue the Three Chen (the sun, moon, and stars in the heavens). Enable me to conceal my body and divide my form, ascending into heaven and entering the clouds. I summon the Five Spirits (the spirits of the five directions) in their entirety, requesting that they guard my spleen so that my five viscera and six bowels transform at an early date, assisting me in becoming an immortal; let me fly into the mysterious void, where water, fire, and all things may be employed according to my will. Let me continually ascend to heaven, associating with the imperial consorts and becoming equal to the Zhenren (Perfected Ones). Draw in Qi twelve times, swallow, and stop.

From the position of Saturn take three steps to mount Mars, bring both feet together, visualize “Kong Chang,” and pray: “Kong Chang, most numinous, please assist the Shangzhen (Perfected Ones who have attained the Dao), enter my Jianggong (Crimson Palace, the location of the heart), and command the myriad immortals.” Next, mount He Chang and pray: “He Chang causes one to hide and conceal oneself, enabling me to enter the deep and secret realm; cause water and fire to transform, assisting me in becoming an immortal.” Then mount Yuan Chang and pray: “Yuan Chang transforms all things, letting grasses and trees conceal my body; cause my physical form and shadow to transform, uniting with the Zhenren of the Great Dao (the Way).” Then mount Gu Chang and pray: “Gu Chang unites with heaven, enabling me to come and go without obstruction; let my body grow wings and fly up to heaven.” Then mount Si Chang and pray: “Si Chang belongs to the southern Li position; please erect nine layers of cloud curtains, causing my form to transform and immediately become birds and beasts.”

Returning to the position of Mars, close the breath for three respirations, knock the teeth three times, and pray: “The flowing flames and cinnabar-colored cloud Qi, the three gates like the court of thunder and lightning; the Five Chang transform in alternation, all things evolving in profound depths. Please take hold of the mandate of the Tuhuang (Earth Sovereign) and with awe-inspiring might subdue the spirits of the north; may Shangyuan (Upper Prime) preserve my name register and safeguard my longevity. Today I tread into emptiness, riding the void to enter the stellar mansions; may the Yinghuo star (Mars) assist my heart, rendering my methods of the Dao thoroughly penetrating and clear. Let all things divide into thousands and combine into myriads, instantly succeeding wherever one turns; let the hun be guided and the po refined, the feathered garments appearing at the proper time. Grant that I may stand in ranks with the Five Sovereigns, who will lift the palanquin and convey me to Yuqing (Jade Purity, a high celestial realm spoken of in Daoism).” Draw in Qi three times, swallow, and stop.

From the position of Mars take nine steps to mount Jupiter, bring both feet together, visualize “Jiu Chang,” and pray: “Jiu Chang Qinghuang, please act as the root of the hun and po of heaven and earth, enabling me to transform my physical form, conceal my shadow, and hide away in the mountains.”

Next, one ascends Shichang and recites the invocation: Shichang heavenly spirit, who commands and protects the myriad immortals, enable me to walk through the air, unite with light and shadow, and become a divine immortal. One then ascends Mingchang and recites: Mingchang, whose bright illumination shines forth, its radiance covering the eight directions, transform my fundamental root, enable me to change form, avoid light and shadow, and conceal myself in the mountains. Once more one ascends Shichang and recites: Shichang heavenly spirit, who commands and protects the myriad immortals, enable me to walk through the air, unite with light and shadow, and become a divine immortal. Next one ascends Mingchang and recites: Mingchang, whose bright illumination shines forth, its radiance covering the eight directions, enable me to alter my physical form, avoid light and shadow, cross the water’s surface, and stand firmly upon the earth.

One then ascends Yuchang and recites: Yuchang possesses awesome might and transformative power, able to command the earth of the five directions, enable me to change form and, while standing, transform into a tiger. Next one ascends Fachang and recites: Fachang commands those of the Wood affiliation and oversees the ranks of the host of divine immortals, enable me to differentiate light and shadow and incarnate in thousands upon hundreds.

Returning upon the Wood Star, one holds the breath for nine respirations, knocks the teeth nine times, and recites: The nine gates of Lesser Yang come and go in the azure heaven; in the center are the five constants, their transformations inexhaustible. Call forth Yin Qi (vital energy) and summon Yang Qi, commanding the spirit of Metal. Donghua bestows the tally, whose efficacy accords with nature. Enable me to tread emptiness and soar in the void, riding azure smoke, ascending to the realm of the Azure Spirit and descending to garrison the Liver Gate. The Great Dao (the Way) is luminous and penetrating, the nine orifices unite, enabling me immediately to become a flying immortal and, together with the Green Emperor, a Zhenren of the Wood affiliation, receiving the Qi of Wood Dawn. One then inhales Qi nine times and swallows it down.

Starting from the Wood Star, treading emptiness and soaring in the void, riding azure smoke, one ascends to the realm of the Azure Spirit and descends to garrison the Liver Gate. The Great Dao is luminous and penetrating, the nine orifices unite, enabling me immediately to become a flying immortal and, together with the Green Emperor, a Zhenren of the Wood affiliation, receiving the Qi of Wood Dawn. One then inhales Qi nine times and swallows it down.

From the Wood Star one advances five steps, ascends the Water position with feet together, and climbs Yinchang, reciting: Yinchang belongs to the mysterious Yin of the north, the source of all transformations. Enable me to dwell here in peace and immediately transform into a divine dragon. One then ascends Huangchang and recites: Huangchang possesses the power of Yin transformation and can become immortal beings; enable me to differentiate my form and transform into a hundred of myself. Next one ascends Dingchang and recites: Dingchang overall governs the original source, transformations vigorously arising; enable me to differentiate my form and become the ten thousand things. Finally one ascends Feichang and recites: Feichang overall governs the original source and can come and go up and down in the air, sounds dissipating amid numerous lingering echoes; enable me to change form, becoming various livestock so that people cannot see me.

Then one ascends to the position of the “Six Constants” and offers this prayer:

The Hub of the Six Constants, the pivotal axis that commands them, can subdue ghosts and demons and control the Shen (spirit); it causes Heaven and Earth to revolve, and whenever it is encountered the myriad things undergo the transformations of generation and destruction.

Returning to the position of Mercury, one holds the breath for five respirations, knocks the teeth five times, and prays:

The mysterious five Qi (vital energy) of the North open the five gates; in the center the Black Emperor is born, called the Hub of the Six Constants. It can subdue ghosts and demons, control the spirits, cause Heaven and Earth to revolve, and bring about the transformations of generation and destruction among the myriad things.

Returning once more to the position of Mercury, one holds the breath for five respirations, knocks the teeth five times, and prays:

The mysterious five Qi of the North open the five gates; in the center the Black Emperor is born, called the Five Constants. It can transform the nether darkness, pass in and out of Yin-Yang, summon the majesty of thunder, and subdue and command the Earth Officials who govern the land, so that I may take flying steps, conceal my bodily form, and roam through the vast emptiness. Wherever I go I can divide my body into a hundred places; I ascend to Gouchen, the celestial official and palaces of Heaven, and rise in body to the Jade Capital, the immortal metropolis of the heavenly realm. Strange feathers grow upon my body, and fragrant Qi enters the palace of the kidneys. Today I cultivate the Great Dao (the Way) and become a patriarch among immortals, fulfilling the aspirations of Heaven and enjoying boundless longevity. Draw in the Qi five times and swallow it, then cease.

After completing the stepping method of the “Constant Capital,” one descends from the gate position, knocks the teeth thirty-six times, faces the stellar essence of the Northern Dipper, and recites the Chapter of Flying Steps through the Three Caverns (Dongzhen/Dongxuan/Dongshen). Then, in nine steps, one ascends to the position of the Yangming star, brings both feet together, faces east, and prays:

In the palace of the Most High there is an Inner Consort who transforms her appearance, conceals her body, and withdraws the primordial Qi; there is also the great deity, the Supreme One High Worthy, who governs the Registers of Destiny that record the allotted lifespans of all beings. I pray that you bring me the opportunity of becoming an immortal, that I may conceal my bodily form, evade my own traces, and ascend into the Imperial Pavilion where the Celestial Emperor resides.

Next one ascends to the position of the Yinjing star, faces northeast, and prays:

In the Palace of the Middle Origin there is an Inner Lady who protects the embryonic Qi and transforms the physical form; O Supreme Perfected High Mysterious Spirit, I pray that you sever the attachments of the embryonic membrane for me, loosen all bindings, refine and nourish the embryonic Qi, and firmly guard the Jing (essence), so that I may transform without limit and attain long life.

Next one ascends to the Assistant Star, faces the Perfected One, and prays:

O Supreme Perfected High Mysterious Spirit, I pray that you sever the attachments of the embryonic membrane for me, loosen all bindings, refine and nourish the embryonic Qi, and firmly guard the Jing, so that I may transform without limit and attain long life.

Next one ascends to the Assistant Star and prays toward the Perfected One:

In the Palace of True Origin there is the Primordial Mother of the Upper Origin who governs the Six Concealments and Seven Hidden Transformations. I pray that she nourish my embryonic Qi, that I may conceal my form and undergo transformation, enter the Golden Chamber where the immortals and perfected ones dwell, and mount a dark-green carriage; that I may soar into the emptiness and obtain boundless longevity.

Next one ascends to the position of the Xuanming star, faces north, and prays:

In the Palace of the Hidden Knot there is an Inner Consort who conceals her shadow and withdraws her radiance; O Great Ancestor of Immortals, Linggang, I pray that you guide me through the Six Wu, those days and hours in Daoist numerology associated with concealment, so that I may penetrate the eight directions, hide my traces, walk with flying steps, and ascend upward to the Imperial Heavenly Palace.

Then ascend the Danyuan Star, facing west, and offer this prayer: In the Gangshen Palace, O Great Lady of the Dipper who transforms the physical form and alters appearances; your mysterious transformations are formless and without image. Please lead me across the Primordial Dipper, inscribe my name beside the Imperial Lord, that I may fly through the void, soar upward, my form light and buoyant.

Then ascend the Beiji Star, facing northeast, and offer this prayer: In the Jiming Palace, O Middle Lady of the Dipper who conceals boundaries and disperses the host of spirits; by your numinous and wondrous power you transform into the Upper Official. Please enroll me in the mysterious registers, that my name and title may be proclaimed in all directions, that I may divide into a thousand hundred bodies, and that my countenance may return from old age to youth.

Then ascend the Tianguan, facing northwest, and offer this prayer: In the Guanhui Palace, O Middle Lady of the Dipper who differentiates appearances; by your numinous and wondrous power you transform into the Upper Official. Please enroll me in the mysterious registers, that my name and title may be proclaimed in all directions, that I may divide into a thousand hundred bodies, and that my countenance may return from old age to youth.

Then once more ascend the Tianguan, facing northwest, and offer this prayer: In the Guanhui Palace, O Young Lady of the Dipper who can differentiate ten thousand forms; you are a great deity of the mysterious heavens, following the turning of the Northern Dipper according to the times, conveying the vital force of all things, that I may fly through the void and transform in the profound and distant nether realms.

Then ascend the Fu Star, facing the Heavenly Gate, knock the teeth nine times, and offer this prayer: O Left Imperial Consort in the Upper Palace of the Imperial Lord’s seat, you face the Imperial Lord above, your appearance united with that of the Perfected, titled Kongchang. May you transform throughout the Nine Heavens, regulate the movements of sun and moon, gather Qi (vital energy) into smoke, reverse water and fire, and cause all strange and anomalous things to depart from my body. This is now an auspicious moment, when mysterious blessings and celebrations are widely manifested; may I walk and soar, riding the Qi of Kongchang to enter the realm of the Perfected. The Qi of the Nine Dawns spreads forth, granting boundless blessings and longevity, the form equal to the celestial radiance, the lifespan longer than that of the numinous Chun.

Raise the head and swallow twenty-four times, then stop.

Then ascend the Bi Star, facing the Earthly Door, knock the teeth nine times, and offer this prayer:

The Lady of the Upper Palace of the Supreme Honored One unites with the Honored Right Emperor (names of the honored deities of the heavenly realm), jointly resonating with the Chamber of Numinous Flower (the palatial dwelling of the spirits). The celestial hun-soul and terrestrial po-soul are called “Upper Emptiness.” It transforms the Nine Qi (vital energy) and is the ancestral origin of the myriad Perfected; it can reverse the course of gold and transmutate stubborn stone, its efficacy equal to that of Heaven. It can level mountains and dry up rivers, summon cloudy Qi and call forth dragon spirits, so that the myriad kinds of Jing-essences and specters respond at once, dividing their forms and shadows to reach a hundred million directions. It can fly-step upon the empty void, its radiance circulating and illuminating the four quarters; it can conceal itself in the seat of the Kui star, covering its garments and body with celestial light. Its lasting numinous efficacy shares the same meritorious power as Heaven and Earth: it can level mountains and dry up rivers, summon cloudy Qi and call forth dragon spirits, so that the myriad kinds of Jing-essences and specters respond at once, dividing their forms and shadows to reach a hundred million directions; it can fly-step upon the empty void, its radiance circulating and illuminating the four quarters; it can conceal itself in the seat of the Kui star, covering its garments and body with celestial light. May it long abide together with Heaven and Earth, with inexhaustible blessings and felicity; may all that is sought be fulfilled according to wish, forever receiving the grace of fortune. Raise the head and swallow thirty-six times, and here the practice concludes.

The Supreme Formula of the Five Stars, Seven Origins, and Empty Constancy is complete.