《洞真上清太微帝君步天纲飞地纪金简玉字上经》

The Black Star is the soul of the Northern Dipper (Beidou). When treading the star-pattern of the Northern Dipper (the ritual of walking according to the positions of the Northern Dipper stars), first hold the breath, circle leftward outside the seven stars, then circle three times along the position of the Dipper mansion's soul, and thereafter ascend the Yangming Star. Those wishing to cultivate into an immortal by treading the Dipper must walk the winding path of the star-pattern, thereby ascending into the Jade Hall.

When treading the Three Platform Stars (the Upper, Middle, and Lower Platforms near the Northern Dipper), follow the Jade Pattern Pace of Yu (treading the star-pattern according to a specific stepping method), hold the breath and ascend the Golden Pattern back and forth nine times, then knock the teeth three times and restore the breath before invoking the corresponding Platform star for one's request. The prayer's content may be chosen as one wishes: for farmland and property, invoke the Upper Platform; for official rank and salary, invoke the Middle Platform; for gold, jade, and treasures, invoke the Lower Platform. This method is usually performed on the Six Jia days (days pairing the heavenly stem Jia with earthly branches). It is another cultivation practice that need not be performed frequently. The Upper Platform is named Xu Jing, the Middle Platform Liu Chun, and the Lower Platform Qu Sheng.

The Most High Way of Flying the Five Stars is a method transmitted by Gu Xizi for seeking out and treading the Five Stars including Water and Fire, causing them to descend, summoning the cloud chariots and feathered canopies of the spirits, and thereby mounting into the Great Void. In practice, hold the breath while stepping onto the star-pattern and swallow saliva fifteen times; upon reaching each star's position, press the left hand upon the heart and recite the invocation consisting solely of the two words “Flying Immortal.” Before ascending the pattern, first visualize the essence-qi of the Five Stars residing within the five viscera; after each treading of the star-pattern, cultivate according to this method. After fourteen years of practice one can fly aloft riding a dragon in broad daylight. The key is obtaining the star-pattern diagram written on a chi-width of silk.

The writing of the Later Sage Lord (a venerated deity of ancient legend) addressed to the earth spirits of the Three Officials, when worn on the person, can be used for treading the star-pattern and flying up to immortality, ascending to the abode of the Emperor of Great Peace. The Seven-Star Talisman transmitted by the Most High Jade Emperor should be written in cinnabar and ingested on the Eight Seasonal Days (the four commencements, two equinoxes, and two solstices); additionally carry one talisman placed upon the head for those treading the star-pattern to become immortals.

In the Most High Hidden Book, the Talisman for Summoning the Jade Emperor is worn on the left and the Talisman for Summoning the Jade Maiden on the right.

All of these talismans (fu) are written in cinnabar.

This is the Hidden Scripture of the Most High (Taishang Yinshu), sacred writing secretly transmitted within Daoism. The Imperial Lord of Great Tenuity (Taiwei Dijun), a revered deity of Daoism, formerly bestowed it upon the Jade Sovereign of Huangqing Cavern (Huangqing Dong Yuhuang), to be worn on the left side of the body; he also bestowed the Hidden Scripture of the Most High upon the Assisting Jade Maiden (She Yunü), to be worn on the right side of the body.

All of these talismans are written in cinnabar.

This is the Hidden Scripture of the Most High. The Imperial Lord of Great Tenuity formerly bestowed it upon the Perfected Lord of Huangqing Cavern (Huangqing Dong Zhenjun). As the scripture describes, the practitioner paces the Celestial Guideline (Butian Gang—treading specific steps in accordance with the stellar patterns of heaven), flies the Terrestrial Order (Fei Diji—roaming the order of heaven and earth symbolized by the terrestrial guidelines), relies upon the Mysterious Dipper (Xuan Dou—depending on the Northern Dipper), climbs the chief of the stars (Xingkui—ascending to the foremost of the constellations), joins the Nine Perfected (Jiuzhen—coming into contact with the Nine Perfected), rides a flying dragon, roams the Three Destinies, floats the Three Lives, secures the Three Treasures, avoids the Six Harms, withdraws into concealment among the Six Yin, enters the Six Extremes, garrisons Tianying, guards Yanqi, visualizes Yuanfu, and treads Dabi. One then tours the Elixir Chamber (Danfang—the place where Neidan, internal alchemy, is practiced), ascends to Wenchang, passes in turn through the Nine Paths, and finally takes a place among the Nine Elders. Cultivating in this way for twenty years, one can receive the scriptures (jing) and become a Perfected Person of Highest Clarity (Shangqing Zhenren).

The High Sovereign of Grand Simplicity and the Eight Elder Lords of Highest Clarity transmitted this Jing (scripture) to the twenty-nine Perfected Ones of the Mysterious Continent and caused them to ascend Langfeng Terrace. Later the Later Sage Lord proceeded to the Golden Dawn Floriate Palace of Highest Clarity and delivered the scripture to the Azure Lad Lord of Fangzhu Palace (the Perfected immortal who oversees the registers of immortals), charging him to transmit the name-registers and bone-records of the immortals. All whose names are entered in the Jade Graphs True Register can thereby cultivate the Great Dao (the Way). The scripture was then returned to Fangzhu Palace; practitioners would again receive the immortal writings and ascend to the Heavenly Palace of Grand Tenuity.

Ordinary people gazing at the seven stars feel them to be quite near, yet they do not realize that walking according to the star positions involves an extremely distant journey. If a Daoist knows only that one may walk the Celestial Gang (the ritual method of pacing according to star positions) but does not understand how to have the hun and po souls accompany the body, they cannot be said to have truly mastered this technique. It is not that the body is incapable of carrying the souls; rather, the souls dread the awesome power of the seven stars and dare not follow the body upward. Consequently the three hun cannot be brought under unified command and the seven po scatter in all directions; the person merely paces the Celestial Gang in an empty shell while the spirit fails to follow, so that the effort comes to nothing.

To walk the Celestial Gang one must first render the inner heart clear and luminous, empty and still, neither dwelling on anxious or sorrowful thoughts nor clinging to glory, luxury, or savory tastes. One then circles three times, mounts the star positions while reciting the invocations, and thereby enables the hun and po to cross the Spirit Pass together. At that moment body and mind suddenly relax, one forgets oneself in a trance-like state, becoming pure and unadulterated; thereafter the steps feel as though one is treading upon empty air.

According to the scripture, steadfast practice for one year enables one to avoid disasters and calamities; for two years, to avoid warfare and turmoil; for three years, to avoid death; and for four years, to become an earthly immortal (an immortal dwelling in the human realm). No disasters, calamities, or malevolent influences can then encroach. Thereafter blessings and good fortune are inexhaustible; one can also command spirits and deities, ride flying dragons, receive the numinous mushrooms bestowed by Taiji (the Supreme Ultimate), and the immortal youths granted by the Jade Emperor. After twenty-seven years of cultivation one becomes a Perfected One of Highest Clarity.

In the method of walking the Celestial Gang one must never traverse the Gang transversely. One walks in straight lines following the boundaries between the star positions; these boundaries are termed the “Gang.” To violate the Gang by crossing it transversely is regarded as severing the Heavenly Dao and is strictly forbidden.

When pacing the Gang (bugang), one must not step on the star of the True Person (Zhenren); this is a grave taboo. If either of these two taboos is violated, one must remove one’s headcloth, kowtow, and beg pardon of the Gang diagram (the pacing chart laid out according to the positions of the stars).

The pacing diagram may be made of cloth, nine chi long and six chi wide, with the star positions drawn upon it in their arrangement. The stars are drawn with a blue-green brush, and the Gang lines with a cinnabar-colored brush. Once finished, it is placed in a clean box. Each time one is about to perform the pacing of the Gang, one first burns incense and then takes the diagram out. Seven Jade Maidens attend the writing, and seven Jade Lads guard the stars and constellations.

If one is traveling in the ordinary world and walking field paths together with laypeople, where dust flies and filth is mingled, one must not pace the Gang. If, though one remains in the secular world, one travels by carriage in company and one’s eyes have not seen flowing blood or a corpse, then one may pace the Gang. If one undertakes a prolonged purification fast in the mountains and forests, cutting off contact with the world, or dwells in seclusion among the cliffs and practices bigu (replacing ordinary meals with specific foods or methods of cultivation), then one is not bound by the taboo against passing along dusty roads.

One must abstain from the meat of the six domestic animals and the five pungent plants (usually scallion, garlic, Chinese chives, Chinese onion, asafetida, and other strongly pungent vegetables). Before pacing the Gang one should bathe, change into clean clothes, and burn incense at the place of pacing. One should also observe the direction of the Northern Dipper (Beidou), face toward it, and arrange one’s steps according to its position. The bathing spoken of here is required when one first begins to pace the Gang, not on every occasion; what matters is that the hands, feet, mouth, and face remain clean.

On overcast days one may pace the Gang in a quiet chamber, or on the bed where one sleeps. Pacing by day is especially preferable to pacing at midnight. When performing the method it is best not to be seen by others; one need only avoid passing through defiled places and practice with undivided attention.

The cultivation method of Walking the Celestial Net (Bu Tiangang) transmitted by the Taiwei Emperor (Taiwei Dijun) is performed according to the superior standards of the true methods of the immortals. First burn incense at the place where the practice is conducted, then hold the breath and walk three circuits to the left around the outer perimeter of the Northern Dipper diagram, beginning from the Yinjing star and ending at the Yangming star. Only after the three circuits are finished does one even the breath and begin to advance by treading the positions of the seven stars of the Northern Dipper; the whole body steps forward, first treading the Yangming star.

Next, facing the Yangming star, hold the breath once more and silently recite in the heart: “Yangming the Great Kui, Xuanji Wenchang, please cause my hun and po souls to roam together upon the Celestial Net.” After the recitation, first tread the Yangming star with the left foot, then step the right foot onto the Yinjing star, silently reciting in the heart: “Yinjing the Northern Pivot, Supreme Xuanji.”

Subsequently, facing the Yangming star, hold the breath again and silently recite in the heart: “Yangming the Great Kui, Xuanji Wenchang, please cause my hun and po souls to roam together upon the Celestial Net.” After reciting, still first tread the Yangming star with the left foot, then step the right foot onto the Yinjing star, silently reciting in the heart: “Yinjing the Northern Pivot, Supreme Xuanji, please cause my hun and po souls to accompany the body.”

Next tread the Xuanming star with the left foot, silently reciting in the heart: “Xuanming Yaoguang, Ziwei Kaiyang, please cause my hun and po souls to pass together through Yuheng.” Then tread the Danyuan star with the right foot, silently reciting in the heart: “Danyuan the Purple Palace, Supreme Numinous Field, please cause my hun and po souls to cross together over the Divine Ford.” Afterward tread the Beiji star with the left foot, silently reciting in the heart: “Beiji Heavenly Light, turning to proceed toward Xuanchen, please cause my hun and po souls to arrive together at the Mysterious Barrier.”

Then tread the Tianguan star with the right foot, after which the left foot steps forward to stand even with the right foot, and at this moment the breathing is evened. If each time the breath is held the walking of the Celestial Net has not yet been completed, one may restore the breath at the position of the Danyuan star and hold the breath again to continue the practice. Finally, silently recite softly in the heart: [The original text is not recorded to completion here; the content of the invocation is not seen.]

“Walking the Celestial Net” refers to treading and walking according to the positions of the stars of the Northern Dipper; it is a method of pacing the Dipper used in Daoist ritual and cultivation. In the text, “holding the Qi (vital energy)” means holding the breath; “mental invocation” means silently reciting the invocatory phrases in the heart; “Celestial Net” refers to the regulations and pathways formed by the stars of the Northern Dipper.

The Five Phases (Wuxing: Metal, Wood, Water, Fire, Earth) shift and circulate among one another. The seven stars of the Northern Dipper shine with brilliant radiance, and the Celestial Guideline (Tiangang, the direction indicated by the Dipper’s handle in the ritual of pacing the stars) exerts its greatest majesty. The Assistant Star brings prosperity and flourishing, while the Supporting Star causes decline and decay to recede. O Nine Perfected of the Most High, Taiji and Taiwei, Jade Emperors of the Three Palaces, and the Three Venerable Divine Beings, I pray that you dispel evil and falsehood on my behalf. I wish that Heaven may move and Earth turn, that hun and po souls may follow, enabling me to fly and ascend as an immortal; that true light may encircle me, that my name may be listed in the Golden Chamber (the dwelling of the perfected immortals), that the Jade Gate may open, and that I may mount a dragon and rise into the sky. The sun and moon shine together with me as I roam the Highest Clarity (Shangqing, the lofty celestial paradise of Daoism), clad in emerald robes that ring with bells; with my left hand I seize flowing lightning, with my right I command rushing thunder. All evil specters upon the earth prostrate themselves and withdraw—who would dare pursue? Should any spy upon me with malice in their hearts, let them be cut down and destroyed. The Celestial Emperor commands jade maidens to escort me on my return, causing hun, zhen, po, and shen (spirit) to unite with the physical form, so that I may rise and fly through the void.

The method of pacing the Dipper in reverse: upon reaching the Celestial Pass (Tianguan, one of the positions in the star-pacing ritual), halt, turn to face the North Star, and softly recite this prayer:

O Primordial Chronogram of the Most High, Purple Numina of the Floral Canopy, Jade Chamber of the North Pole, I pray that you conceal my form and shadow and nourish and transform my jing (essence) and qi (vital energy). O Mysterious Terrace of Taiwei, Jade City of the Nine Perfected, may so-and-so fly and ascend as an immortal, able to walk in the Cloud Court. Pacing the Celestial Guideline in reverse, may hun and po souls both be restored to life; mounting a dragon, proceed to the Floral Palace and obtain the name of one who has attained the Dao. Wear a jade pendant on the left and fasten a golden bell on the right; gird a tiger-patterned sash and don a dragon-patterned skirt. With a long cry, summon and command the celestial troops; riding the Three Pure [ethers] (the clear qi upon which Daoist immortals travel), fly and ascend to the Highest Clarity.

When the prayer is finished, hold the breath, raise the left foot to step on the North Pole, the right foot to step on Danyuan (a star position in the pacing of the Dipper), then raise the left foot to step on Xuanqun (a star position in the pacing of the Dipper). With a long cry, summon and command the celestial troops, and riding the scenery of the Three Pure [ethers], fly and ascend to the Highest Clarity.

When the prayer is finished, again hold the breath, raise the left foot to step on the North Pole, the right foot to step on Danyuan; then raise the left foot to step before Xuanming, bring the right foot together with the left, and face the star of the Perfected. Then regulate the breath evenly and softly recite this prayer:

O Nine Essences of Taiji (Supreme Ultimate), August High Perfected of the Supreme Sovereign, I pray that you allow me to ascend out of Primordial Clarity and enter the realm of Mysterious Yin. Please nourish so-and-so, grant so-and-so long life, and cause so-and-so to delight in cultivating immortality. May the Jade Terrace suddenly open, may the eight gates of the Golden Hall swing wide; I pray that you bestow upon me the immortal scriptures, that I may wear a crimson dragon-patterned robe and a cyan skirt, ascend to assist at Purple Tenuity, and serve the Lord of the Later Sage. Riding ten flying dragons, driving a mysterious floral canopy and auspicious clouds, may my name be listed in the Primordial Chart, standing equal with the sun and moon.

When the invocation is finished, at once hold the breath again: set the left foot upon the Bi star, step the right foot forward onto the Yinjing star, then step forward so that the left foot comes to rest before the Yangming star, and bring the right foot level with the left. Then resume the breath and softly intone:

“Tiankui (one of the stellar officers of the Northern Dipper) stands upright and firm in yang; the Northern Dipper moves, now low, now high. Ahead it turns the primal mechanism (the pivot on which Heaven and Earth revolve); behind it stirs the numinous guideline (the wondrous order that governs Heaven and Earth). It subdues the po, so that mind and spirit are at peace; it gathers in the hun, so that body and mind are sound. Hun and po go together with the body into the celestial realm, and behold the Golden Portal (the palace gates of Heaven) and the Lofty Supreme Great Sovereign. On the right the Immortal Mother supports me; on the left the Immortal Lord supports me. I am clad in purple-and-azure flying blossoms, in dragon robe and tiger garment, bound with a true kerchief and jade ornaments; a round radiance rises at my neck; I hold a divine bell in my hand and wear at my waist a golden dang (a pendant wrought of gold), and in my mouth I chant the wondrous chapters of the Seven Transformations of the Dongzhen (a scripture of the Dongzhen lineage). I was born from the Void, became a sovereign, and fly away.

“On the right the Immortal Mother supports me; on the left the Immortal Lord supports me. I am clad in purple-and-azure flying blossoms, in dragon robe and tiger garment, bound with a true kerchief and jade ornaments; a round radiance rises at my neck; I hold a divine bell in my hand and wear a golden dang at my waist, and in my mouth I chant the wondrous chapters of the Seven Transformations of the Dongzhen. I was born from the Void and became a sovereign, flying the nine paths, relying on the Northern Dipper, and climbing along the Dipper’s guideline (the track traced by the handle of the Northern Dipper). Taiyi (an important deity of the Daoist pantheon) leads in front, and Xuanlang follows behind. I respectfully announce the oral formula of so-and-so: seated, one may still ascend in flight; standing, one may still ascend in flight. Counter-walking is the method that leads to the essential Dao; one comes to dwell in the rank of immortal minister, the five viscera arise of themselves, and one joins with the Dao of Heaven. Whatever is wished for is fulfilled; whatever is sought flourishes. Every evil influence and every harm is subdued; calamity and affliction shift away and withdraw. If any should maliciously seek to injure me, they suffer Heaven’s punishment and perish like a fire quenched by water.”

The “method of counter-walking” is a rite of circling the stars of the Northern Dipper in reverse. In performing it, hold the breath once more and circle three times to the right around the outer edge of the Dipper stars, beginning from the Yangming star and, after one circuit, returning to the Yangming star. Then resume the breath and intone:

“Lofty Supreme Great Perfected (the highest true deity), Most Venerable of the Seven Luminaries (the venerable deity who presides over the sun, the moon, and the five planets), I seek long life by the method of counter-walking. Let me step upward into the Celestial Origin (the root of the celestial realm); aid me, so-and-so, to ascend in flight and become an immortal, and so to enter the Purple Gate (the portal of the realm of the immortals).”

Then hold the breath once more: set the left foot on the Yangming star and the right foot on the Yinjing star; first step the right foot forward onto the Xuanming star and the left foot onto the Danyuan star; next set the right foot on the Beiji star and the left foot on the Tianguan star; then step the right foot forward until it is level with the left. Then resume the breath and intone:

After seven transformations, spiraling upward, I arrive above the Jade Star. The Six Regulators assist me at my side, and the Three Guidelines walk in step with me. The Jade Emperor looks to the left, and the Lofty Supreme deity glances back to the right, teaching me to ride the starlight and ascend the mysterious path of heaven. I pray to be granted the blessing of the flying immortal and of long life, so that I may roam the immortal realm of Shangqing (Highest Clarity), ride the splendid carriage of the Three Simplicities, wear a kingfisher skirt of gold and blue-green, and pass in and out of the ninefold heavens. The Northern Sovereign bows to me, the Southern Perfected offers thanks, and my name is entered in the register of pacing the heavens.

The Jade Emperor looks to the left, and the Lofty Supreme deity glances back to the right, teaching me to ride the starlight and ascend the mysterious path of heaven. I pray to be granted the blessing of the flying immortal and of long life, so that I may roam the immortal realm of Shangqing, ride the splendid carriage of the Three Simplicities, wear a kingfisher skirt of gold and blue-green, and pass in and out of the ninefold heavens. The Northern Sovereign bows to me, the Southern Perfected offers thanks, and my name is registered on the Immortal Terrace. Thereafter I can transform in a thousand ways, befriend the sagely lords, assist an age of great peace, fulfill every wish of the heart, and bring all things to completion. Whoever treats me with malice will suffer the punishment of the blade and be consigned to the fire.

When the three modes of pacing—forward, backward, and reverse—have all been completed, raise both feet together and step onto the Yangming Star. Press the right hand to the heart, point the left hand toward the Xuanming Star, hold the breath for three respirations, click the teeth twenty-one times, and swallow the saliva twenty-seven times. This step is called Judou, that is, the ritual movement of treading and occupying the stars of the Dipper. Then softly offer this invocation:

Purple Qi (vital energy) of Yangming, mysterious chronogram of Grand Simplicity: within the golden gate-tower and the yellow chamber there is a great deity. The left hand upholds the Supreme Sovereign; the right hand holds authority over the Lofty Perfected. A dragon bears the kingfisher robe, and flying brocade shows a tiger pattern; a jade talisman is bound at the waist, and a lotus crown rests upon the head. Passing in and out of the formless realm, the body sheds a radiance of gold and jade. The divinity is noble and towering, and its name is Yangming. Both feet tread clouds of vermilion Qi, and the mouth recites the Cavern Stanzas. I beg to be granted the secret immortal writings and taught to pace the Celestial Guidelines. Let me circle three times, tread and occupy the Dipper, and forget myself, so that I may ascend in flight and become an immortal, leave the dusty world behind, and drift through the void. Let my name be entered in the Shangqing register of immortals, that I may ride the mysterious carriage and drive divine dragons. Wherever the heart wishes to go, every desire and delight may be fulfilled at will. May the Three Worthies share one and the same De (Virtue/Power), so that the hun and po souls commune with the spirits within, and may divine officials, jade maidens, and jade lads be sent to attend and serve. Whoever treats me with malice—may that person’s form scatter like lightning and a rushing wind, may treacherous schemes be cut short, the tongue severed, and the descendants scattered to the ten directions.

When the invocation is finished, visualize your own heart-spirit suddenly entering a state of empty stillness, forget yourself for a long while, and only then come down.

After completing the “Jù Dǒu” ritual method, raise both feet together onto the Yin Jing star, press the left hand over the heart, point the right hand toward the Zhenren star, hold the breath three times, knock the teeth three times, and swallow saliva three times. This step is called “Climbing the Kui into Taiwei.” Then silently recite the incantation:

Yin Jing, mysteriously wonderful and pure, is the Gate of Life within the Floriate Palace; therein dwells the Jade Emperor, the most honored of the North Pole. He wears phoenix-patterned splendid robes and a dragon-patterned azure skirt, a tiger-patterned bell at his waist and a Fuzhi cinnabar crown upon his head. He is titled Yin Jing, Lord of the Supreme. Grant me the secret scriptures so that I may tread the Seven Origin stars, climb the Kui star and ascend, then roam the Numinous Pass. Outwardly restrain the seven po, inwardly govern the three hun; let the seven po refine away worldly entanglements, let the three hun protect and uphold the fetal spirit. Let hun and po guard the body, become immortal together with me, and fly up to Shangqing. Restore to me an infant-like countenance so that wherever I go all unfolds as I wish and nothing I desire to do meets difficulty. Should anyone treat me with malice, cause their form to perish before the Three Officials (the divine offices of Heaven, Earth, and Water), overawe the Six Heavens with mighty power, and command the various spirits.

Then recite once more:

Climb and control the three hun, refine away the worldly entanglements of the seven po, let the three hun protect and uphold the fetal spirit, cause hun and po to guard the body, become immortal together with me and fly up to Shangqing. Restore to me an infant-like countenance so that wherever I go all unfolds as I wish and nothing I desire to do meets difficulty. Should anyone treat me with malice, cause their form to perish before the Three Officials, overawe the Six Heavens with mighty power, and command the various spirits.

After completing the “Climbing the Kui” ritual method, raise both feet together onto the Bi star, bring the feet together facing the Zhenren star. Perform four bows, then kneel, hold the breath four times, knock the teeth four times, and swallow saliva four times. This step is called “Receiving the True.” At this moment rectify the mind, enter from within the Kui star and ascend onto the Bi star without crossing horizontally over the Dipper Outline of the Northern Dipper. Then kneel and silently recite the incantation:

The Nine Jing (essences) of Taiji (Supreme Ultimate)—the nine kinds of Jing-Qi (essence and vital energy) within Taiji—are the sovereign of Shangyuan Mingzhen, the Bright Perfected of the Upper Prime. He holds the pivot of Heaven and Earth’s turning, breathes in and out purple cloud-Qi, and sends forth golden light from his body, lustrous as jade, its majestic radiance illuminating the celestial realms of the ten directions. He commands the sun, the moon, and the stars, harmonizes Yin-Yang, governs primordial Qi, bestows living breath upon the myriad things, and causes what is old to change and be renewed. He dwells above the constellations of the central heaven, passing in and out through mysterious gate-passes, and resides within golden chambers and jade doors. He moves freely through the portals of the north, sets forth riding the Qi of the Eight Effulgences, and roams the Great Prime.

He wears dragon-patterned brocade and phoenix-patterned robes, marked with kingfisher-green tiger patterning, their light shining upon the celestial realms of the ten directions. He commands the sun, the moon, and the stars, harmonizes Yin-Yang, governs primordial Qi, bestows living breath upon the myriad things, and causes what is old to change and be renewed. He dwells above the constellations of the central heaven, passing in and out through mysterious gate-passes, and resides within golden chambers and jade doors. He moves freely through the portals of the north, sets forth riding the Qi of the Eight Effulgences, and roams the Great Prime. He is clad in dragon brocade and phoenix robes and draped in a flying skirt of kingfisher-green tiger patterning, wearing crimson banners, green shoulder-drapes, and sevenfold bands of purple feathers. A divine talisman is bound at his waist, and a fu crown rests upon his head. Above, he lodges in the ninefold heaven; below, he flies over the celestial abyss. He calls himself the Jade Emperor and is the supreme perfected deity of the Nine Heavens.

Taking pity on someone who delights in the methods of the Dao, he transmits to that person hidden chapters of Jing (scripture). That person ascends in person to the Bikui star, pays homage to the Numinous Lord, and prays to be granted a cinnabar writ as the foundation of cultivation and of entering the Dao. May one thereby govern the Three Heavens and fly through the mysterious realms of the eight directions, so that the Qi of the five viscera grows of itself, one becomes a flying immortal of the highest rank, is taken into the service of the Jade Emperor, becomes a minister of the Latter-Day Sage, and is ranked among the senior grandees, riding the clouds and driving a flying wheel. Whatever is sought is granted as wished, and the host of evils cannot intrude. Should any evil thing harm me, let it be made to reveal its form, break the gate, and depart.

After the Way of Receiving the Perfected has been completed, one then sets both feet upon the Xuanming star, presses the right hand to the heart, points the left hand toward the Danyuan star, holds the breath for three breaths, clicks the teeth twenty-one times, and swallows the saliva three times. After the rite of Naming the Perfected has been completed, one again sets both feet upon the Xuanming star, presses the right hand to the heart, points the left hand toward the Danyuan star, holds the breath for three breaths, clicks the teeth twenty-one times, and swallows the saliva three times. This rite is called the “Northern Dipper.” One then offers the invocation in a low voice, saying:

The divine light of the grotto-heaven (Dongtian) wheels about and withdraws into the Mysterious Darkness (Xuanming, the deep and far-reaching realm). Primordial Qi (vital energy) fills the Great Void (Taixu, the vast and boundless emptiness), coming and going without form or trace. It hides at the edge of heaven and lies concealed beneath the earth, circulating everywhere and pouring into the realm of the unborn. Suddenly one mounts the Celestial Mainstay (Tiangang, the stellar framework of heaven), steps upward into the Purple Court (Ziting, the palaces of the celestial realm), looks north toward the Thunder Chamber, and gazes south toward the Lightning City. The scene before the eyes shifts and grows bewildering, no longer its former appearance—only a hazy drift of light and shadow. Point once with the hand, and the matter is accomplished at once.

To conceal the bodily form, one must know my name. Make the realm of emptiness lofty and extraordinary; pass through nine transformations and enter the Mysterious Darkness. When sitting or rising, command the Six Jia (Liujia, the divine generals of the Six Jia), and pay homage to and dispatch the Six Ding (Liuding, the divine generals of the Six Ding). Bestow upon me “Such-and-such Hidden Writ” (here “such-and-such” appears to be a name or wording still to be filled in). Tread the Dipper and pace the stars, looking up to the Supreme Sovereign. Wear a red headcloth and a blue-green robe, hold the numinous light in the hand, and fasten a jade bell at the waist. Upward, pray to ascend and become an immortal, enduring together with heaven, and to have one’s name registered in Taiwei (the stellar palaces of the celestial realm), roaming in Shangqing (the higher celestial realm of which Daoism speaks). Downward, pray for the arts of transformation, so that the body vanishes and its traces are concealed; every affair proceeds as one wishes, and whatever is struck down is brought to peace. Should anyone harbor malicious intent, destroy that person with divine troops.

The Upper Text of the Golden Root of the True Scripture of the Taiji (Supreme Ultimate) says: You ascend into the Mysterious Darkness and tread the Dipper so as to become invisible. If you wish to transform, you must know my name. In this way you can turn heaven and earth and bring the myriad things to completion at once. When pacing the Mysterious Darkness, and when you wish to become invisible, you must visualize this name within the mind.

When the rite of treading the Dipper is complete, set both feet together upon the star Danyuan (the name of a star). Press the left hand upon the heart, and form a certain gesture with the right hand. If you wish to transform, you must know my name; in this way you can turn heaven and earth and bring the myriad things to completion at once. When pacing the Mysterious Darkness, and when you wish to become invisible, you must visualize this name within the mind.

When the rite of treading the Dipper is complete, set both feet together upon the star Danyuan, press the left hand upon the heart, and point the right hand toward the North Star. Hold the breath for three breaths, click the teeth three times, and swallow the saliva in the mouth three times; this is called Nieji (a ritual step of treading the Celestial Mainstay). Then softly recite the invocation:

The exalted deities of Daoism dwell upon the Nine Platforms of the Most High and preside over the mysterious ordinances of the Cinnabar Origin (Danyuan). Outwardly they command the pivot of the Northern Dipper; inwardly they set in order the guiding principles of the Heavenly Dao (the Way). The Golden Portal—the golden palace gates of heaven—shines forth without, and the Jade Courtyard—the courtyard adorned with jade—glows in brilliant splendor. Within the palace there is a supreme divinity called the “Red Infant” (Chizi), who resides in the crimson chamber of the Cinnabar Origin. He wears a dragon cape embroidered with patterns of azure clouds and is clad in tiger-patterned garments. In his right hand he holds the imperial registers, the celestial Fulu (talismans and registers); in his left he grasps the Kui and the Gang, the bowl and the guideline, of the Northern Dipper. He treads upon auspicious clouds and wears a purple crown, with flowing bells at his right and jade chimes hung at his left.

The Red Infant bestows a secret celestial scripture upon a certain person. The practitioner paces forward in accordance with the celestial ordinances, praying to ascend as a flying immortal, riding a mysterious carriage and driving dragons up into heaven. If one’s name can be entered upon the Cinnabar Terrace and in the Jade Hall of Taiji (Supreme Ultimate), then wherever one goes and whatever one seeks, fortune and emolument will come to meet one. If anyone should harm a certain person, may that person perish, and may divine officials, jade maidens, and jade lads be at one’s command.

When the ritual of pacing the ordinances has been completed, place both feet together upon the position of the North Star, the right hand pressed to the heart and the left hand pointing toward the Heavenly Pass star, a stellar position associated with the Northern Dipper. Hold the breath, pray that those who hate and harm oneself may perish, and have the divine officials, jade maidens, and jade lads come to attend.

When the ritual of pacing the ordinances has been completed, again place both feet together upon the position of the North Star, the right hand upon the heart and the left hand pointing to the Heavenly Pass star. Hold the breath for three breaths, knock the teeth three times, and swallow the saliva in the mouth three times. This step is called “Pacing the Guideline” (Bugang). Then silently recite the invocation:

“O most mysterious and supreme deities of Taiwei: beneath the purple canopy of the North Pole, spirits of Great Perfection roam beyond the Nine Heavens. There are azure flowery canopies and flying skirts and robes, golden bells and blue-green sashes, and jade light worn at the waist, while dense mysterious clouds envelop all. Please bestow upon a certain person a secret celestial scripture, so that he may ascend through the Seven Qi (vital energy)—seven kinds of celestial vital energy—mount the pure realms, wander amid mist and rosy clouds, meet the Perfected, and pray to become an immortal. May his name be recorded in the Cinnabar Chamber; may wherever he goes and whatever he seeks all be granted as wished, without calamity. If anyone harms me, may that person be wounded and brought to ruin.”

When the ritual of Pacing the Guideline has been completed, again place both feet together upon the position of the Heavenly Pass star, the right hand upon the heart and the left hand pointing toward the Heavenly Pass star. Hold the breath for three breaths, knock the teeth three times, and swallow the saliva in the mouth three times. This step is called “Riding the Dragon” (Chenglong). Then silently recite the invocation:

Within the Supreme Seven Extremes (the seven heavens of the highest celestial realm) lies the Purple Tenuity Enclosure, the stellar region where the Heavenly Emperor dwells. Far removed from the stars of the dusty world, it contains a precious and mysterious Golden Chamber with jade gates set outside. The Nine Palaces revolve around the Golden Chamber, harmonizing the Heavenly Pass. A venerable deity resides within the chamber, known as the Purple Sovereign. He confers hidden Jing (scriptures) upon a certain person, then takes that person to ride a dragon upward, roaming the Nine Heavens and flying onward to the Earth Origin (the primordial source of the earth). He rides a vermilion carriage wreathed in luminous clouds, clad in garments of mysterious black interwoven with verdant green, a dragon tablet at his waist and a tiger-patterned kerchief upon his head. He encompasses and nurtures all things, instructs the flying immortals, and causes that person to be struck from the register of death so as to endure together with Heaven and Earth. Riding the dragon and treading the Dipper, wherever one goes blessings are received; should anyone commit evil or offend me, they shall meet with the calamity of wind-blades and fiery incineration.

After the practice of riding the dragon is complete, place both feet together upon the Assistant Star. Hold the breath briefly, knock the teeth three times, and swallow the saliva in the mouth once. This step is called “Roaming the Three Destinies,” also known as “Circling Steps of Heavenly Glory.” Then silently recite the incantation:

“Taiji (Supreme Ultimate) Assistant Star, your Jing (essence) and Qi (vital energy) abide in the Purple Pass and are nourished in the place that fosters life. Please carefully protect and sustain my Shen (spirit) and hun-soul. Open the Golden Chamber once more, that I may pay homage to the Assistant Lord and receive the hidden Jing (scriptures). Grant that I may roam and revolve, have my name listed among the sagely sovereigns, fly up to the Nine Heavens wearing a golden kerchief and bearing true Fulu (talismans), and pass in and out through the gates of the Grotto-Heavens.”

When “Roaming the Three Destinies” is finished, turn and step toward the Supporting Star, placing both feet upon it together. Hold the breath briefly, knock the teeth three times, and swallow the saliva once. This step is called “Pacing the Three Yangs,” which means entering and exiting the Three Lives. Then silently recite the incantation:

“Great Void Niwan (the sacred realm within the head), Heavenly Worthy of the Purple Palace, True Pivot of the mysterious emptiness (the hub that binds the Dao), you precede the Heavenly Emperor. In the Great Dao you are the Jade Emperor; within my body, please lead me toward the Supporting Star.”

At the end of the original text, the stepping method of “going to the Supporting Star” is repeated, and the explanation of “Pacing the Three Yangs, entering and exiting the Three Lives” is copied once more, followed by the opening of the incantation; the given passage breaks off at this point.

The Great Void (the vast realm of emptiness) and the Niwan (the upper Dantian in the head) correspond to the Celestial Worthy of the Purple Palace (the honored deity residing in the Purple Tenuity Heavenly Palace). The True Pivot of Mysterious Emptiness (the fundamental hub within the wondrous void) is the origin of the Emperor Lord: in the Heavenly Dao it is called the Jade Emperor, while in the human body it is called the Niwan. Harmonious resonance generates transformations; Qi (vital energy) penetrates the Distant Heavens (the lofty celestial realms), and Jing (essence) Qi enters the Bright Hall (the palace chamber in the head). This can make the embryonic origin firm and the hun-souls and Shen (spirit) abundant, causing the Vermilion Mountain (an immortal dwelling or corresponding site in the body) to open once again, allowing approach to the Numinous Origin (the wondrous source).

The left hand gathers the solar splendor, while the right hand collects the lunar essence; the body is encircled by flowing fire for ten thousand zhang, clad in a blue-green skirt woven of golden gauze, with a heavenly bone girded at the waist and a magnificent crown upon the head. Thus a secret Jing (scripture) is bestowed upon a certain person, enabling him to pass through the Heavenly Pass; he prays to ascend and become an immortal, commanding the host of spirits, with the deities of the four directions gathering together and blessings accumulating like a mountain.

When performing the ritual, one must always face north, holding the Jing and acting in accordance with the liturgy. One may also observe the stellar images according to the Jing text, without needing to silently recite the Jing in the mind before conducting the ritual.

The Later Sage Lord (an ancient immortal true one in Daoist legend) received from the Most High (Taishang, the honorific title for the supreme deity) the transmission of the Hidden Book of Walking the Outline. He later entrusted the Jing to the Green Lad Lord of Fangzhu (the immortal youth residing on Fangzhu Mountain) and acted accordingly. One may also observe the stellar images according to the Jing text, without needing to silently recite the Jing in the mind before conducting the ritual.

The Later Sage Lord received from the Most High the Hidden Book of Walking the Outline and then transmitted it to the Green Lad Lord of Fangzhu; the Green Lad Lord further transmitted it to Lord Wang (Wang Yuan, a legendary immortal), instructing him to secretly transmit it to those whose names are recorded in the registers of destiny as possessing immortal appellations, so that they may cultivate in accordance with the book. Those not entered in the immortal registers, even if they encounter the Jing, must not presumptuously seek or practice it. It is not that they do not desire to cultivate, but that the deities will obstruct them from the upper realms.

According to the Four Poles Bright Statutes (Siji Mingke, a Daoist text of precepts and transmission regulations), the Hidden Book of the Most High may be transmitted to only three persons within a period of seven hundred years; if this number is exceeded, it may not be transmitted further. At the initial transmission of the Jing, the recipient must always first be tested, and only then is it given to him. There is more than one method of testing, principally observing whether the person becomes suspicious or angry over certain matters, and how they handle situations of gain and loss, acceptance and rejection. Therefore the ancient True Persons would use this to examine the person's inner mind, strengthen their resolve, and observe their character and conduct. When transmitting the Jing, you must be cautious and maintain secrecy.

Master Huangshang (a legendary immortal) learned the method of Walking the Three Outlines from the Yellow Lei Little Lad (an immortal youth), cultivated according to its essential secrets, and thereafter rode upon swift cloud Qi, flying northward to the Palace of Highest Clarity (the immortal palace of the Highest Clarity Heaven), entering and exiting the Gate of Life (the portal to vitality and the immortal realm), and breathing the Qi of emptiness.

The Yellow Emperor learned the method of Walking the Six Records from the Xiangcheng Little Lad (an immortal youth). This matter ought to be kept secret.

Master Huangshang learned the method of Walking the Three Outlines from the Yellow Lei Little Lad, cultivated according to its essential secrets, and thereafter rode upon swift cloud Qi, flying northward to the Palace of Highest Clarity, entering and exiting the Gate of Life, and breathing the Qi of emptiness.

The Yellow Emperor (Huangdi) learned the method of “pacing the Six Regulations” (Bu Liuji) from the young boy of Xiangcheng. Cultivating according to the essential instructions, he later cast a tripod on Mount Jing, withdrew into concealment and transformation at Qiaoling, rode a dragon to Xuanpu, and mounted the clouds to ascend Langfeng.

Guangchengzi learned the method of “pacing the Six Harms” (Bu Liuhai) from the young boy of Zhongyuan in the Eastern Sea. Cultivating according to the essential instructions, he later rode the clouds of the Three Simplicities (Sansu) to the wilds of the Limitless (Wuji); driving a resplendent phoenix and eight dragons, he entered the Gate of the Infinite, traveled backward through the Great Void (Taixu), and in the end was ranked among the Jade Emperors (Yuhuang).

Gong Zhongyang learned the method of “pacing the Six Severances” (Bu Liujue) from the young boy of Songgao. Cultivating according to the essential instructions, he later ascended the Cinnabar Mound of Vermilion Light (Zhuguang Danling), rode the conveyance of the Mysterious Above (Xuanshangzao), drove ten flying cicadas, roamed the Southern Darkness (Nanming), took crimson clouds as his carriage canopy, and entered the Five Cities (Wucheng).

These four young boys were all teachers of Celestial Perfection (Tianzhen). The secret scriptures (Jing) and methods of cultivation they transmitted in fact concern one and the same matter. The “Three Mainstays” (Sangang), the “Six Regulations,” the “Six Harms,” and the “Six Severances” differ only in name. Pacing the Seven Stars in spring is called “pacing the Three Mainstays” (Bu Sangang); pacing the Seven Stars in summer is called “treading the Six Regulations” (Nie Liuji); pacing the Seven Stars in autumn is called “walking the Six Harms” (Xing Liuhai); pacing the Seven Stars in winter is called “ascending the Six Severances” (Deng Liujue). If one carries out the practice cautiously and in secret according to the ritual instructions, one may roam Shangqing (the celestial realm of which Daoism speaks).

Lord Wang (Wangjun) said: “Tread the Six Regulations.” Pacing the Seven Stars in autumn is called “walking the Six Harms”; pacing the Seven Stars in winter is called “ascending the Six Severances.” If one carries out the practice cautiously and in secret according to the ritual instructions, one may roam Shangqing.

Wang Jun said, “I began seeking the Dao (the Way) in the Zhou dynasty, passed through the Warring States, traveled the powerful Qin, and continued on until the great Han. I traversed the sources of the earth, wandered the Nine Palaces, paid homage to the assembled immortals, and sought instruction from the various True Officials before I at last began to pursue this Dao. Of all those I met, there was none who did not cultivate the arts of ‘stepping the Heavenly Origin and walking the Guidelines.’ Once they obtained this Dao they were able to complete their practice swiftly, and it was not difficult.

“Thus when Pi Yi cultivated pacing the guideline (treading the celestial positions of the gangji according to specific stepping methods), the Seven Essences descended; when Nie Que cultivated pacing the guideline, he ascended into the heavenly halls; when Wang Ni cultivated pacing the guideline, he rode the clouds and wandered the Ten Heavens; when the Yellow Emperor cultivated pacing the guideline, his jing-qi transformed into Xuanyuan; when Xu You cultivated pacing the guideline, phoenixes gathered and soared in flocks; when Chao Fu cultivated pacing the guideline, he went to audience before the Heavenly Sovereign; when Zhili cultivated pacing the guideline, he dwelt upon Langfeng; when Huafeng cultivated pacing the guideline, mysterious clouds grew upon his body; when Zizhou cultivated pacing the guideline, he was clad in the patterned hide of azure dragons and tigers; when Shan Juan cultivated pacing the guideline, he mounted a dragon-candle and flew aloft; when Shihu cultivated pacing the guideline, he flew to Yingzhou; when Beiren cultivated pacing the guideline, jade maidens came to meet him; when Puyi cultivated pacing the guideline, he entered the Northern Dipper; when Angong cultivated pacing the guideline, a crimson dragon appeared and bore him upon its back; when Huancheng cultivated pacing the guideline, he at last beheld Wenshi and accompanied him on the westward return, with a half-cart of youths at his side.

“The two women walked forth to Yingzhou; when Beiren cultivated pacing the guideline, jade maidens came to meet him; when Puyi cultivated pacing the guideline, he entered the Northern Dipper; when Angong cultivated pacing the guideline, a crimson dragon appeared and bore him upon its back; when Huancheng cultivated pacing the guideline, he at last beheld Wenshi and accompanied him on the westward return, with a half-cart of youths at his side. When the two women cultivated pacing the guideline, they bathed together in the White Waters and thereby beheld the Golden Mother, taking up residence beside the eastern steps. When Bian Sui cultivated pacing the guideline, he rode a dragon to Great Clarity; when Wu Guang cultivated pacing the guideline, his body rose beyond the Purple Court; when Mahuang cultivated pacing the guideline, dragons and clouds arrived together; when Pengzu cultivated pacing the guideline, he journeyed to the Flowing Sands; when Laodan cultivated pacing the guideline, he was honored as the Sacred Teacher, the Pass Guardian received his instruction, and the two met together at Cloud Terrace; when Jiaojian cultivated pacing the guideline, he rode a dragon rushing toward the stars, laid down his fishing rod and line, and from then on became an Upper Perfected; when Daxiang cultivated pacing the guideline, his countenance returned to youth; when Qinshi cultivated pacing the guideline, divine dragons spat forth auspicious tokens; when Juanzi cultivated pacing the guideline, a numinous fish appeared in the Yellow River, he ingested and drank the jade nectar, and thereafter ascended to the Mysterious Continent; when Xiaoshi cultivated pacing the guideline, he concealed himself in the Qin Tower, Nongyu received his instruction, and the two together reached Green Hill; when Jieyu cultivated pacing the guideline, husband and wife together became immortals and were able to govern Mount Emei, presiding over mountains and streams; when Bohun cultivated pacing the guideline, he was ranked among the water numina; when Gengsang cultivated pacing the guideline, he roamed the obscure realms of the eight directions.

“All these people needed to cultivate this art in order to accomplish the Great Dao. Therefore I have roughly enumerated their deeds to tell you. Some began with diligent practice and later grew slack; others passed through many trials and never committed a fault. These too all became earthly immortals, or obtained the status of corpse-liberation (what Daoists call shedding the mortal body to become immortal in another form), or became lords of the underworld. Such people number in the thousands and hundreds, and I cannot record their names one by one.”

Those who, after corpse-liberation (shijie), become Lords of the Grand Yin Beneath the Earth (the office of those who dwell temporarily underground after corpse-liberation, not yet having ascended as immortals) must, according to the statutes laid down in the True Code of the Four Poles, wait one hundred and forty years before they can be appointed as immortal officials, and a further one thousand three hundred years before they can be appointed as Perfected officials. Only then may they drive a flying floral canopy, ride a host of dragons, ascend Taiji (the Supreme Ultimate), and roam the Nine Palaces.

If one carefully observes the regulations and sincerely puts them into practice, immortality can be attained. Fourteen years of concentrated, diligent cultivation will suffice. At that time the Jing (essences) of the Seven Stars will descend and take form as Shen (spirit) beings, arriving together before you upon the Eight Scenes of Flowing Bells and the cinnabar-dark variegated clouds. They will salute you and confer the rank of immortal official together with a true Fulu (talisman). Once cultivation of the Dao (the Way) has been accomplished, all may ascend to Highest Clarity and rise into the Palace of Grand Tenuity. Practice diligently, and the heart’s wish will surely meet with a response; why then be negligent, so that after death one becomes a Lord of the Grand Yin Beneath the Earth and must wait another one hundred and forty years before advancing in rank? I myself formerly reached this state through concentrated and diligent cultivation.

The days for pacing the guideline (bugang—a Daoist ritual in which one walks a specific pattern that traces the constellations of heaven) are the first, fifth, ninth, fifteenth, twentieth, twenty-fifth, and twenty-ninth of each month. Nighttime pacing of the guideline should be done at midnight; daytime pacing should be done at noon. It is best to choose a place where no one is present. Performing it at noon in a courtyard is also considered auspicious. In any event, do not let ordinary people see it, or the celestial Jing will not descend.

When the Dipper is established at zheng and the month is established at yin, after dusk the Heavenly Pass star arrives at the yin position; at dawn it arrives at the shen position; at noon it arrives at the hai position. One should calculate the location of the Heavenly Pass by day and by night according to the direction indicated by the Dipper’s handle in that month, and carry a diagram on one’s person for comparison. If one encounters malignant ghosts or wicked people, visualize in the mind that the Northern Dipper is pointing at them, while holding the breath and silently reciting:

“I am the Heavenly Eye, accompanying Heaven; my gaze is like thunder and lightning, illuminating the eight directions, discerning inner and outer, and nothing can oppose me. Thus treacherous and malevolent ghosts and demons, calamities, and all manner of evil cannot come to encroach upon me.”

On jiazi days and the Eight Festival days (solar-term days such as Beginning of Spring, the Spring Equinox, Beginning of Summer, the Summer Solstice, Beginning of Autumn, the Autumn Equinox, Beginning of Winter, and the Winter Solstice), pacing the guideline can all help the cultivator of the Dao attain immortality and cause the Seven Stars to come before one. Those who pace the guideline should not lie down to sleep on the night of a winter jiazi day; at that time the radiance of the Seven Stars will veil a person’s eyes.

Practicing Bu Tiangang (pacing the Heavenly Guideline), a Daoist ritual of walking according to the positions of the seven stars of the Northern Dipper, is said to enable one to leave the register of the dead, obtain a place in the register of immortals, and cause the power of the seven stars to descend upon the practitioner. Those who practice pacing the Heavenly Guideline should not lie down to sleep on Jiazi nights in winter, because the light of the seven stars will obscure a person's eyes.

The ritual of pacing the Heavenly Guideline in order to leave the register of the dead and ascend into the Jade Register (Yulu, the Daoist register of immortals) should be held on the following dates: the third day of the first lunar month, the eleventh of the second month, the nineteenth of the third month, the eighth of the fourth month, the fifth of the fifth month, the ninth of the sixth month, the seventh of the seventh month, the fourth of the eighth month, the ninth of the ninth month, the fifth of the tenth month, the eighth of the eleventh month, and the twelfth of the twelfth month. By pacing the Heavenly Guideline on these days, it is said that the Immortal Terrace in Fangzhu Palace (Fangzhu Gong, a Daoist immortal realm) will strike the name from the register of the dead and inscribe the title of one who has ascended to immortality.

Each month, pace the Heavenly Guideline seven times according to the regular method. Should an emergency arise, or should one encounter unexpected disaster or illness, one may perform the walking at any time without waiting for an auspicious day. When offering prayers, one must be fully concentrated: first complete the recitation of the original invocation, then state the wish of one's heart; it is said that the wish will be fulfilled at once, as swiftly as water and fire. When women pace the Heavenly Guideline, they use red silk to form the image of the Guideline; men use ordinary cloth to form the image of the Guideline.

This is a passage from the Taishang Yinshu Jinjian Yuzi (The Hidden Book of the Most High on Golden Slips and Jade Characters) concerning the rituals of pacing the Heavenly Guideline (Bu Tiangang) and flying the Earthly Record (Fei Diji), together with the regulations for its transmission. The scripture states that this classic is an important text used for pacing the Heavenly Guideline, flying the Earthly Record, ascending into Shangqing (Upper Clarity), and entering Ziwei (Purple Tenuity).

The Most High (Taishang) regularly dispatches seven Western Spirit Divine Youths to attend upon this scripture. Their faces possess a jade-like radiance, symbolizing the seven stars, and they stand in attendance on either side of the diagram. When the practitioner paces the Heavenly Guideline, the Divine Youths follow and likewise ascend to the stellar positions. Beginners cannot see them at first; after one year of practice they often dream of the seven Divine Youths at their side; within three years the youths will appear in visible form before people. The Divine Youths wear their hair in flying-heaven double topknots and are clothed in mysterious, yellow, and cyan garments, holding fragrant ointments, fresh flowers, and red lamps.

The Most High also regularly dispatches the Southern Perfected Spirit Consort (Nanzhen Lingfei) and the Purple Spirit Proud Maiden (Ziling Jiaonü) to attend upon this Hidden Book. Their faces bear a radiance like gold-and-jade dragon patterns, and they guard either side of the book; when the practitioner paces the Heavenly Guideline they likewise follow and ascend to the stellar positions. Beginners cannot see them at first; after one year of practice they often dream of them nearby; within three years they will become visible. They wear their hair in flying-heaven side topknots, dressed in cinnabar-cloud and kingfisher-green garments, holding scriptures, spring water, mysterious-colored ointment, sunlight-like incense, and lamps.

Before transmitting this scripture a seven-day purification fast (zhai) must be observed; the recipient of the scripture should do the same. The Taishang Siji Mingke (Most High Illustrious Code of the Four Extremes) stipulates that this scripture may be transmitted at most once every hundred years; within a span of seven hundred years it may be given to only three persons, and exceeding this number is not permitted. Both parties must fast, form an alliance, and swear oaths guaranteeing that the scripture will not be disclosed. The transmitter must further examine whether the recipient’s intention is sincere and generous, whether the inner nature is genuine, and weigh the person’s good and evil before conferring it. Those not predestined by fate to have an affinity with this scripture should not receive it.

The scripture further warns that if a person’s conduct is improper, if they merely covet the apparent benefits of the text and fail to comprehend it when tested, they may thereby form grudges, even suffer harm and disrupt the harmony of life. Such a person is not one who has attained the Dao. Upon encountering this, one should not accommodate the request but accept the situation as a caution, without explaining the reason. The Seven Lords of Heavenly Spirits and the Great Deities of Dao and De will oversee people’s honor and disgrace and bestow blessings; there is no need to be anxious about this. This is the intent of the supreme True Dao, and also the rule observed by later sages, by which one may examine those who have accomplishment and discern those who have none and to whom transmission should not be given. If someone has understood the tests contained in the scripture, they should, according to the course of events, repent and confess their faults to the deities of the Seven Stars, and only then will they have the opportunity to remedy their errors.

Note: In the original text the passage concerning the Southern Perfected Spirit Consort and the Purple Spirit Proud Maiden contains repetition, and phrases such as “holding clothing and books” appear to contain errors or omissions; the above reading follows the context for coherence.

The Eight Endowments Formula states that seeking immortality is not difficult; the real difficulty lies in encountering a suitable person. Studying the Dao (the Way) is not difficult; the real difficulty lies in obtaining the chance to receive transmission of the Jing (scripture/classic). Obtaining the Jing is not difficult; the real difficulty lies in undergoing the tests yet failing to discern their profound meaning. The tests themselves are not difficult; the real difficulty lies in maintaining complete sincerity throughout the practice of the Jing. The secretly transmitted words of Taishang (the honorific title for the supreme deity in Daoism) are truly exquisite and trustworthy.

Self-Preface of Lord Wang of the Taishang Purple Book

The Qingyao Purple Book says: “If you wish to ascend to heaven, you should cultivate the ‘Seven Spirits’ (a Daoist method of cultivation). After completing this, ascend to the North Pole and then enter the Purple Court (a celestial palace). This Jing must not be transmitted to an unsuitable person; before transmitting it, one should first examine their intention.”

The Purple Book of Green Essentials (Qingyao Zishu) says: "If you wish to ascend to Heaven, you must walk the Seven Spirits in sequence (the seven directions or stellar positions corresponding to the steps of the pace), and once you have climbed to the North Pole, you may then enter the Purple Court (the palace of the Celestial Emperor)." This method must not be passed on casually; one must first test the character and heart of the recipient. The text speaks of Bugang (the ritual pace that imitates the movement of the stars). When I received the divine Jing (scripture) long ago, someone came to test me. For no reason, the person struck my hand with a wooden staff until it bled, yet my heart stayed fixed on the Dao and no other thought arose. This counted as passing the test, and so I obtained the scripture. The one who transmitted it told me, "You have just walked through water and fire and come out of danger." At first I did not understand these words, but later I realized that the striking of my hand until it bled had been the test.

I once transmitted the divine scripture to another person, under the scripture's rule of "test first, then transmit." Before the transmission, I set fire to this person's clothes for no apparent reason. The clothes burned away and the person made no sound, though their face showed some unease, without any great fright. Even so, no trace of wickedness or ugliness showed outwardly, and no improper word was spoken, so they barely passed. Later I also transmitted the hidden scripture of Bugang to them.

This person cultivated and attained the Dao, and ascended to Taiji (a high realm of the immortals). There, on a jade tablet on the north side of Taiji, they saw characters already carved, which read: "Mao Ying of Xianyang received the Bugang scripture. His master tested him in secret. When his clothes were set on fire, he said nothing, yet his expression was not at peace. This is a lesser fault and not the mark of a true person. He may cultivate in Taiji but may not ascend to Shangqing (Highest Clarity, a still higher realm of the immortals)." Mao Ying (traditionally regarded as one of the Three Mao Lords) read the words on the tablet and was left dismayed. Since the day he was tested and received the scripture, he had never noticed that an uneasy expression burdened him, and ninety-eight years had now passed. Only then did he learn that this dark tablet, like a mirror and a net, records every fault, however slight. He therefore examined himself anew and set right his past failing. He vowed and repented before the Highest Perfected, and only then was he able to take up an appointment as a minister of the Celestial Emperor. "You must strive onward!" Lord Wang (that is, Wang Bao, who transmitted the scripture) told these words to the Younger Lord Wang.

The Jade Essence True Instructions (Yujing Zhenjue) of the Hidden Book of the Most High (Taishang Yinshu) can summon the hidden zhi fungus of Taiji, as well as immortal garments such as kingfisher-feather robes, flowery clothes, purple embroidered shawls of fur, and cinnabar-and-azure flying skirts. It can also summon the spirits of the Five Sacred Peaks and the numinous mountains, the deities of the Six Origins and Seven Mysteries, the earth spirits of Illuminated Truth, and the roaming immortals. Each presents its own native treasures and submits documents to the Palace of Supreme Subtlety. There are essentials for summoning them and methods for obtaining them. Whoever obtains this instruction will be enfeoffed as an Immortal Duke.

On the first day of the first lunar month, the twentieth of the second, and the twenty-seventh of the third, after completing the practice of pacing the Heavenly Guideline (Bu Tiangang), one straightens the body, enters the Dipper Bowl (Doukui, the region enclosed by the first four stars of the Big Dipper [Beidou]), faces east, and visualizes the stellar image of the Year Star (Suixing, Jupiter) located in the liver. One performs two salutes, kneels, and prays: “Original Spirit of Tai Sui (Tai Sui Yuanshen), Wood Duke of the Nine Heavens (Mugong Jiutian), Yanghua Xuanyuan, please enter my body together.” After the prayer, one knocks the teeth nine times. By cultivating in this manner for fourteen years, the Lord of the Eastern Peak (Dongyue Jun) will present a green woolen garment; the Perfected of the Eastern Pole (Dongji Zhenren) will command the Xuanyuan Earth Gods (Xuanyuan Dishen) and the various Qiu Ling Mountains to send the Highest Clarity (Shangqing) garments—the kingfisher-feather floral robe (Cuiyu Huashang).

On the eighth day of the fourth lunar month, the fifth of the fifth, and the eighteenth of the sixth, after completing the practice of pacing the Heavenly Guideline, one straightens the body, enters the Dipper Bowl (Doukui), faces south, and visualizes the stellar image of the Yinghuo Star (Mars) located in the heart. One performs two salutes, kneels, and prays: “Upper Original Spirit of the South (Nan Shang Yuanshen), Fire Yang Four Lights (Huoyang Siguang), Zhongli Cinnabar Water (Zhongli Danshui), please come to my elixir chamber (Danfang, the body-mind locus for internally refining Jing [essence] and Qi [vital energy]).” After the prayer, one knocks the teeth nine times. By cultivating in this manner for fourteen years, the Lord of the Southern Peak (Nanyue Jun) will present feathers of flight; the Perfected of the Southern Pole (Nanji Zhenren) will command the Xuanyuan Earth Gods and the various Qiu Ling Mountains to send the Highest Clarity (Shangqing) garments—the purple embroidered woolen coverlet (Zixiu Maobei).

On the seventh day of the seventh lunar month, the twentieth of the eighth, and the ninth of the ninth, after completing the practice of pacing the Heavenly Guideline, one straightens the body, enters the Dipper Bowl (Doukui), faces west, and visualizes the stellar image of the Great White Star (Taibaixing, Venus) located in the lungs. One performs two salutes, kneels, and prays: “Western Upper Great Mystery (Xi Shang Taixuan), Golden Essence Seven Paths (Jinjing Qidao), Jade Origin Two Emperors (Yuyuan Erdi), please let the primordial Qi (Yuanqi) return to the fetal brain (Tainao).” After the prayer, one knocks the teeth nine times. By cultivating in this manner for fourteen years, the Lord of the Western Peak (Xiyue Jun) will present the Curved Dawn Flying Canopy (Quchen Feigai); the Perfected of the Western Pole (Xiji Zhenren) will command the Xuanyuan Earth Gods and the various Qiu Ling Mountains to send the Highest Clarity (Shangqing) garments—the vermilion-and-azure flying skirt (Danqing Feiqun).

The Taishang Yinshu (Hidden Book of the Most High) states that on the fifth day of the tenth month, the third day of the eleventh month, and the sixth day of the twelfth month, after completing the Bugang (pacing the guideline, a cultivation ritual of treading the positions of the stellar lodges according to specific stepping patterns), one rectifies the body, enters the Kui section among the seven stars of the Big Dipper, faces north, and visualizes the stellar image of Chenxing (Mercury, the Water Star) within the kidneys. One then bows again and, kneeling, recites this prayer:

“Northern Mystery, Purple Chronogram; Golden Carriage, Water Origin; Dragon Embryo transforming into numinous spirit, come enter this one body.”

When the prayer is finished, one knocks the teeth nine times. After practicing in this manner for fourteen years, the Lord of the Northern Peak will present a dragon robe and a tiger sash; the True Person of the North Pole will command the Earth Shen (spirits) of Mysterious Origin and the numinous mountains of the many hills to deliver the vestments of Shangqing: a dark phoenix-brocade headcloth and a purple crown of lotus Jing (essence).

The foregoing is the rite of paying homage to the extreme points of the four directions, invoking the hun Jing of the four stars, and announcing the hidden names of the Four Origins, in order to obtain the capes and vestments worn when roaming in Shangqing. This passage on the presentation of garments appears repeatedly in the Jing (scripture).

The Waijing (Outer Scripture) says, “The feathered wings are already complete.” This does not mean that feathers grow upon the body, but rather that one is able to ascend the Heavenly Guideline (the stellar net of the celestial lodges), quietly visualize the true numina within the Kui star, bow and invite the hun of the Five Jing, announce the names of the Four Origins, and thereby elicit a bestowal from the spirits, using this to ascend into Shangqing. Thus the feathered robe descends from heaven; it is truly elicited by the utmost sincerity of Jing.

The Taishang Yinshu further states that on every Jiazi day or on 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), after completing the Bugang, one rectifies the body, enters the Kui section, takes a position behind the Bi star, faces the Zhenren star, and visualizes the stellar image of Zhenxing (Saturn, the Earth Star) within the spleen. One then bows again and, kneeling, recites this prayer:

“Taiji (Supreme Ultimate) Nine True Ones, flowing Kang, Yin root; fly as one, withdraw the canopy, come enter the Niwan.”

When the prayer is finished, one knocks the teeth nine times. After practicing in this manner for fourteen years, the Lord of the Central Peak will present jade pendants, golden ear ornaments, white plumes, and a purple canopy. Next, the Taiji True Person bows again and, kneeling, recites a prayer—the original text is incomplete at this point.

The Qi (vital energy) of the Nine True Ones of Taiji (Supreme Ultimate) flows and spreads, soothing the yin root. Raise the “One,” withdraw the “Cover,” and enter the Niwan Palace (the inner spirit mansion of the head). When the prayer is finished, knock the teeth nine times. After fourteen years of such practice, the Lord of the Central Peak will present jade pendants, golden ornaments, white feathers, and a purple canopy. The Taiji Perfected One will also command the spirits of the Three Mysterious Grotto-Heavens, Yangtai Heavenly Kingdom, Weiyu Numinous Continent, Jiuyi, Taixuan Divine Mound, Chihuo Three Terraces, and other places to send envoys bearing the Golden True Jade Radiance Taiji Hidden Zhi.

There are four kinds of Taiji Hidden Zhi, each of a different color, whose radiance can illuminate a hundred paces around like moonlight. One is azure, shaped like successively stacked bright mirrors about five or six cun in diameter, luminous and translucent, three layers superimposed and standing some six or seven cun high, named the “Taiji Numinous Mirror Hidden Heaven Azure Zhi.” Another is white, shaped like a solid Dipper star with seven segments, the star-shaped portions serving as nodes and the stem as the framework, about three or four chi high, bright and pellucid, named the “Taiji Mysterious Nodes Hidden Chen Spirit Soul Zhi.” A third is crimson, resembling a small jujube tree whose fruits are like rings, its light brilliant and dazzling, about three or four chi high, named the “Huan-gang Hidden Mysterious Taiji Golden Heaven Zhi.” Striking its branches causes the fruits to ring with a sound as clear as jade and as resonant as metal. The fourth is pale cyan, shaped like an umbrella canopy inverted on the ground, sometimes stacked in layers, some seven or eight cun around, with clear radiance circulating and shining, about three or four cun high, named the “Taiji Mysterious Moon Recumbent Dragon Zhi.”

These are the names of the Taiji Hidden Zhi. So long as one prays with a sincere heart, the Three Mysterious Divine Perfected Ones will all bestow them. These numinous Zhi sometimes appear in level marshlands, sometimes grow in extraordinary places, and may also arise on hills or within dwellings. Whenever such Zhi appear, they have been granted by the Perfected Ones. After obtaining and ingesting them, Taiwei will send an envoy to confer the rank of Immortal Duke; one will then be able to transform into myriad forms, and the body itself will emit a radiance like jade.

The Jade Jing (scripture/classic) of the Most High Hidden Book on Stepping the Celestial Guideline and Flying the Six Records (a Shangqing secret jing concerning pacing according to the heavenly Dao (the Way) and flying over the six records) can only be obtained when sage-lords of later generations request it from Heaven, after which it is entrusted to the Azure Youth Lord of Fangzhu Palace (a Shangqing immortal Zhenren), who then transmits it to those whose destiny holds immortal affinity and whose names appear in the immortal registers. People without the jade books of the immortal registers, even if they have already attained the Dao, cannot encounter this jade jing on their own.

According to the rules of the Four Poles Zhenren, this jing may be transmitted only three times every seven hundred years. When transmitting it, one must take an oath and write the jing text on the prescribed materials, without divulging it, thereby showing respect for the Upper Spirits. This jing is kept strictly separate from other jing and must not be written together or mixed with them.

Those who receive the “Formula for Stepping the Seven Primordial Stars” (the method of pacing according to the movements of the seven stars of the Big Dipper and other celestial bodies) must use thirty-two chi of silk as the item for receiving the jing, in order to match the numbers one, five, and seven. Those who receive the “Formula for Practicing the Five Stars” (the method of conducting oneself according to the movements of the five stars) must use the prescribed items in order to match the numbers two, four, and six. These numbers correspond to the windings and degrees of the movements of celestial phenomena, and therefore one must proceed according to the sworn covenant.

The jing further states that dragon-fish do not exist in the human world, and one must not, on account of the difficulty of obtaining such things, seal up the jing and refuse to transmit it. Ten chi of azure cloth should be used as a token, to demonstrate the beginning and end of adherence to the oath and to display sincerity. When transmitting the jing, one must present it to a master who already possesses the jing; the master, in turn, should continue to transmit it and not keep it as private property, thereby only increasing his own burdens. Violation of the covenant will bring investigation of guilt by the Three Officials (the divine bureaus in charge of Heaven, Earth, and Water), and this is no small matter.

Zhenren prize azure tokens and gold. Whenever they establish a sworn covenant, they use these as proof. If one violates the prohibition and leaks the jing according to the regulations, one will incur guilt; the guilt will also extend to one’s grandparents, and one will undergo punishment in the underworld. The items employed in taking the oath should be carefully preserved and not revealed to others.

The Three Diagrams of the Heavenly Pass states: “To govern the root requires concentrated essence, to open the heart and mind requires accordance with centrality and correctness; to command the root depends on good faith, and only then will there be vitality wherever one goes. Zhenren value the sworn covenant and treasure gold and azure tokens; they use these to harmonize, to pray and announce, and to point to objects in making the oath. Such a covenant is of the utmost gravity and must neither be violated nor treated lightly.”

Various oaths and transmissions each have their own stipulated frequencies and limits. Anyone who has not received the transmission yet unauthorizedly recites the titles of the scriptures (Jing) is deemed to have leaked heavenly secrets. The Jade Youths and Jade Maidens will report such matters to the Most High; leaking them three times means that after death one's name-register will reappear, and one will never thereafter be able to attain immortality. Transmissions of the scriptures must always be carried out according to the sworn covenant; the recipient should also present two tokens of faith, gold and cyan, to the master as repayment, thereby expressing gratitude for the teacher's grace and merit.

The Jade Scriptures and Hidden Books of the Most High must each be stored separately in their dedicated book-cases. Whenever they are taken out for practice or reading, incense must be burned. Even though they may not be visible, Jade Youths and Jade Maidens stand by on the left and right to attend and protect them; one must not assume the immortal spirits do not exist merely because one has not seen them.

The True Spirits are able to illuminate and observe a person's innermost heart from within Taiwu (the Great Void, the realm of emptiness in Daoism). Not even the most minute thought can escape their scrutiny. How then can one fail to be cautious?

There is another method in the world known as “pacing the Guideline and treading the Chronogram” (bugang nieji), which consists of walking the stellar net and chronogram stars of heaven according to specific ritual steps. During the reign of Emperor Cheng of the Han, Grand Marshal Wang Feng heard that the Daoist Liu Jing had studied the arts of immortality with Zhang Jun of Handan and obtained the method of pacing the heavenly Guideline. Using his political power, Wang Feng coerced Liu Jing into revealing this method. Under duress, Liu Jing privately compiled a simplified copy and handed it over.

Wang Feng regarded this method as an important path to longevity and wealth, so he practiced it in secret and transmitted it within his clan. As a result, the associated invocations mostly concerned wealth, official emoluments, and rank, and the practice was also performed on days when the Heavenly Granary and Heavenly Treasury stars were in conjunction. The simplified copy circulating in the world thus originated with Liu Jing. Toward the end of the Eastern Han, this copy was also transmitted to Huangfu Long, who likewise practiced the method.

Yet how could such shallow and incomplete teachings circulating among ordinary people possibly move Heaven and Earth or communicate with the true spirits? Wang Feng had a disciple named Wang Se, who was enfeoffed as a marquis when Wang Mang came to power. He declared that the Scripture of Pacing the Guideline (Bugang Jing) was an auspicious omen granted by Heaven, so he had gold cast into slips, inscribed the scripture upon them, and presented it to Wang Mang. To what extent were these fortunes actually due to the benefits of the pacing-the-Guideline method? Even without having seen the authentic scripture and its secret instructions, this mere abbreviated copy was already thought to have brought innumerable advantages—how much more so if one obtained its fundamental mysteries?

This abbreviated copy circulated widely in the world, beginning with Liu Jing and leaking down to the present day. As for the Great Formula of Flying the Chronogram contained in the Supreme Jade Jing (Taishang Yujing), Liu Jing kept it secretly treasured, and no one knows to whom he transmitted it.