《太上老君大存思圖注訣》

This passage discusses the Daoist practice of "cunsi" (visualization meditation), focusing on cultivating body and mind through visualizing the five internal organs. The main content can be understood as follows:

First, practitioners should visualize the five organs (liver, heart, spleen, lungs, kidneys), the Five Sacred Mountains, the Five Planets (Venus, Jupiter, Mercury, Mars, Saturn), and the Five Directional Deities, imagining them radiating golden light that weaves together into a multicolored circular halo.

During practice, one should close the eyes and turn the gaze inward (neiguan). The human body houses numerous divine spirits, with the five organs being most vital. Each organ governs specific functions, operating in harmony. When the five organs achieve perfect coordination, one reaches the state of "unity without duality," where profound mysteries manifest, connecting with the realm of sages.

"Cunsi" contains two meanings: "cun" (accumulation and circulation) and "si" (awareness and continuity). Practitioners must avoid restlessness, maintaining steady concentration. Through persistent visualization, allowing thoughts to flow continuously, one attains the wondrous state of "wuwei (non-action) yet accomplishing all."

Specifically for lung visualization: imagine the lungs appearing reddish-white, shaped like seven lobes (seven divisions) - four longer ones above and three shorter below, connected beneath the throat.

The text particularly emphasizes:

1. Organ visualization forms the foundation of practice

2. Maintaining mental tranquility and internalized wisdom during cultivation

3. How desires disrupt practice and require restraint

4. The need for long-term persistence to achieve longevity and luminous vision

Terms like "golden reflection of five-colored circular light" and "Three Masters" represent specialized Daoist terminology referring to different levels and states attained through this meditative practice.

This scripture elucidates the Daoist method of inner contemplation (Neiguan) through visualization (Cunsi) of the five organs, detailing their forms, functions, and corresponding spiritual attributes:

Lungs: Resembling a crescent moon (fei), they govern the initial discernment of good and evil. When one clearly distinguishes virtue from vice, the lungs act like an axe (fa) to sever malicious thoughts. They house the "Po" (corporeal soul), representing coarse desires (like dregs), which can be purified through visualization. Associated with the Metal phase, practitioners envision them in red-and-white hues during cultivation, symbolizing the harmony of Metal and Fire—the foundation of Virtue (De).

Heart: Shaped like an unopened lotus or crimson oil pouch, it measures three inches and rests before the lungs. The heart adjudicates right and wrong (zhen) and shelters the "Shen" (spirit), embodying wisdom. Visualization stabilizes the heart-mind, guiding one toward the Dao’s true realm. The heart determines fortune and misfortune.

Liver: Azure-purple with five lobes (three long, two short), it spans nine inches below the heart. The liver governs resolution (gan), enabling repentance and virtuous turns. It hosts the "Hun" (ethereal soul), which redirects individuals from worldly chaos (yun) back to the Dao. Visualization inspires meritorious deeds.

Kidneys: Dark blue-black, shaped like inverted twin cups, they flank the spine at five inches in length. The kidneys sustain perseverance (jin) and nourishing moisture (jin), aiding consistent virtue. They store "Jing" (essence)—pure and dynamic. Visualization prevents Jing leakage, elevating one beyond mundanity.

Spleen: Yellowish-azure, twelve inches long, it curves like the "Great Granary" (above the stomach). The spleen upholds integrity (jian qi) and harmonizes the organs. Virtue begins with the lungs and culminates in the spleen’s unifying role.

Each section emphasizes that visualizing specific organ forms purifies their corresponding spiritual attributes (Po, Shen, Hun, Jing), achieving cultivation goals. The phrase "see through visualization" (Cun er jian zhi) denotes vividly perceiving these forms in meditative focus.

This scripture expounds the Daoist practice of "Cunsi" (visualization meditation), which consists of two main components: spleen cultivation and visualization of the Five Sacred Mountains.

Regarding the spleen:

The spleen serves nourishing and regulating functions within the human body, capable of purifying, refining, and moistening the entire system. When settled, it operates smoothly; when operating, it never exhausts. The spleen also governs "Zhi" (willpower)—the firm determination that gradually transforms stubborn habits. Through spleen cultivation, ordinary people can attain extraordinary wisdom and ultimately reach the state of Dao.

Regarding the Five Sacred Mountains visualization (each corresponding to the Five Phases and five organs):

1. Eastern Sacred Mountain - Mount Tai (East):

The east represents burgeoning vitality, symbolizing the beginning of Daoist practice. This direction's Qi is pure, with most manifestations appearing cyan. Spring belongs to the Wood Phase governing benevolence, corresponding to the liver. Visualizing Mount Tai preserves liver health and prolongs life, making this the primary practice.

2. Southern Sacred Mountain - Mount Huo (South):

The south represents responsibility and inclusiveness. This direction's Qi flourishes, with most manifestations appearing red. Summer belongs to the Fire Phase governing propriety, corresponding to the heart. Visualizing Mount Huo maintains heart health.

3. Central Sacred Mountain - Mount Songgao (Center):

The center represents harmony and balance. This direction's Qi is neutral, with most manifestations appearing yellow. The Earth Phase governs trustworthiness, corresponding to the spleen. Visualizing Mount Songgao preserves spleen health, making practitioners stable and enduring.

4. Western Sacred Mountain - Mount Hua (West):

The west represents solemn purity. This direction's Qi is strong and unyielding, with most manifestations appearing white. Autumn belongs to the Metal Phase governing righteousness, corresponding to the lungs. Visualizing Mount Hua maintains lung health, enabling accomplishment and realization.

5. Northern Sacred Mountain - Mount Heng (North):

The north represents returning to stillness to generate blessings. This direction's Qi is tranquil, with most manifestations appearing black. Winter belongs to the Water Phase governing wisdom—extreme movement returning to stillness, capable of generating countless blessings. Visualizing Mount Heng preserves kidney health and grants profound wisdom.

This cultivation method works by visualizing the Five Sacred Mountains to harmonize the five organs, achieving balanced Five Phases and holistic health of body and mind.

This scripture explains the Daoist practice of "cunsi" (visualization meditation), which involves contemplating the five internal organs and their corresponding celestial stars for self-cultivation. Here's a modern interpretation:

Begin by visualizing the kidneys, associated with winter and the Water phase, governing wisdom. When kidney Qi (vital energy) flows harmoniously, it manifests a dark hue. Maintaining kidney health brings enduring joy free from worries.

Next contemplate the Five Planets, embodiments of Jing (essence) and vitality. Essence emerges from darkness to take form, dispelling weakness and prolonging life. When essence reaches its zenith, it merges with the Shen (spirit):

1. Southern Mars (Yinghuo Star): Red radiance. "Ying" means flickering light, "huo" signifies confusion. When restless desires cause turmoil, visualize this star first to calm the mind. Settled consciousness reveals truth; wisdom attained through clarity leads to longevity.

2. Central Saturn (Zhenxing): Yellow radiance. "Zhen" represents stability and sincerity, bringing internal-external peace and auspicious omens.

3. Western Venus (Taibai Star): White radiance. "Tai" denotes vastness, "bai" signifies clarity. Like a mirror reflecting all colors, it responds adaptively to circumstances, hence its name "Great White Star."

4. Northern Mercury (Chenxing): Black radiance. "Chen" symbolizes pristine authenticity, containing unobstructed wisdom that remains untainted.

5. Eastern Jupiter (Suixing): Blue-green radiance. "Sui" represents cyclical renewal, forging new paths through adversity to ultimately achieve merit.

Then visualize the Five Directional Emperors, embodiments of purified Qi with perfected form and spirit:

1. Yellow Emperor (Central Celestial Sovereign): Resides beneath Saturn, above Central Peak (Song Mountain). He regulates spleen Qi to fulfill human aspirations. Visualization may reveal seven-jeweled palaces, yellow ceremonial processions—auspicious signs strengthening the practitioner's conviction.

This cultivation method aligns celestial bodies with internal organs through the Five Phases' energy to regulate body and mind. Each stellar deity represents specific virtues and energies; practitioners achieve healing and longevity by resonating with them through focused visualization.

This scripture describes the Daoist meditation practice of "Cunsi" (visualization), which involves contemplating divine images for cultivation. It focuses on visualizing the Five Directional Emperors (deities associated with cardinal directions) and the Qi (vital energy) of the five internal organs. Here's a section-by-section explanation:

The first section details visualizing the White Emperor of the West (deity corresponding to Venus): Under Venus' radiance, the White Emperor resides in his palace on Mount Hua, the Western Sacred Peak. The palace is adorned with seven treasures, with the emperor wearing white feathered robes, accompanied by ceremonial guards and musicians, all in pristine white. He governs the Lung Qi, dissolving stagnation within the body.

The second section describes the Black Emperor of the North (Mercury's deity): Residing on Mount Heng, the Northern Sacred Peak, his palace features black decorations. He regulates kidney function and nourishes the body's Jing (essence).

The third section portrays the Green Emperor of the East (Jupiter's deity): Dwelling on Mount Tai, the Eastern Sacred Peak, with green as the dominant color. He harmonizes liver energy and cultivates virtuous tendencies.

The fourth section explains the Red Emperor of the South (Mars' deity): Living on Mount Heng, the Southern Sacred Peak, with red as the primary hue. He stabilizes the Shen (spirit) and awakens wisdom.

The text then outlines specific visualization techniques:

1. Visualize the Five Emperors' radiance enveloping your entire body, with each planet's light corresponding to specific body areas: Mars' glow above the crown, Mercury's at the knees, Jupiter's at the left elbow, and Venus' at the right elbow. These interweaving lights form a golden halo, turning the practitioner's body purple-gold, refreshing the spirit, clarifying judgment, and elevating toward sagehood.

2. Imagine five-colored Qi emanating from the body: white from the lungs, red from the heart, green from the liver, yellow from the spleen, and black from the kidneys. These ascending energies converge above the head, forming a multicolored aureole that envelops the body like chromatic mist.

3. Finally, visualize a circular halo (symbolizing enlightenment) appearing above the crown. This complete practice—through visualizing the directional deities and the Five Phases' Qi within—achieves physical-spiritual purification and mystical union with the Dao.

This passage explains the Daoist practice of "Cunsi" (visualization meditation) and essential guidelines for daily cultivation:

During practice, visualize your body transforming into purple-golden light, surrounded by five-colored Qi (vital energy), with a luminous halo above your head radiating in all directions. This illumination eradicates all karmic obstacles, purifies body and mind, and ultimately achieves unity with the Dao.

Ritual worship should follow proper sequence: first bow to the ten directions, then venerate the true scriptures (Daoist classics). During worship, focus your mind silently on Lord Laozi (one of Daoism's supreme deities), bowing three times. Next, recite the names of Master Yin Xi (Laozi's disciple), the Sage of the Riverbank (commentator of the Daode Jing), and the Mystic Master (lineage patriarch), bowing three times to each. Thirty-six thousand immortal youths and jade maidens constantly guard these sacred texts. Through incense-offering practice, one may attain the path of daytime ascension.

Guidelines for "seated meditation visualization":

• Maintain proper sitting posture during practice
• When interrupted by public or private matters, or in inappropriate settings, adapt discreetly without rigid formality
• If mocked by observers, accommodate others' perspectives without increasing their karmic burden
• Practice morning and evening punctually; daytime prayers may be done while sitting comfortably
• Sit naturally without unusual postures to avoid attention
• If others respond positively, teach them; if met with ridicule, it may instead invite misfortune

Attitudes toward cultivation:

Ancient practitioners cultivated for self-realization, while many modern practitioners seek to please others. Forced flattery violates true intention, and coercive conversion only accumulates faults. Genuine cultivators should:

• Cherish moments of harmony with the "true Dao"
• Balance altruism with self-cultivation in virtuous deeds
• Eliminate evils to attain immortality
• Avoid two extremes: rigid formalism (resolved through internal methods) and obsessive thoughts (guided by proper forms)

Finally, cultivation during travel:

Whether enduring long journeys, boat or carriage rides, mountain climbing, water crossings, or rest stops, maintain constant practice awareness.

(Note: "Cunsi" is a crucial Daoist method involving deity and energy visualization for spiritual resonance; "daytime ascension" refers to achieving immortality; "immortal youths and jade maidens" are celestial attendants serving the deities)

This scripture elucidates the Daoist cultivation method of "Cunsi" (visualization meditation) and its behavioral precepts. The main content is divided into three parts:

I. Essential Techniques of Visualization Practice

During cultivation, one should flexibly adjust visualization methods according to circumstances - focused concentration enables forgetting fatigue. Persistently reciting scriptures and upholding precepts keeps evil spirits and malevolent people at bay. If one acts improperly or violates precepts, even superficial reverence won't lead to encountering the true Dao, but may instead attract ghostly disturbances. In emergencies, immediately practice the "Nine Practices" (nine cultivation principles), eliminating misfortunes by regulating body, speech, and mind.

II. Specific Cultivation Principles

1. The Nine Practices:

Superior Three: Accord with nature, maintain softness, yield without contention

Middle Three: Seek neither fame nor gain, preserve purity, perform abundant good deeds

Inferior Three: Restrain desires, know contentment, understand humility

2. The Ten Precepts:

Three Body Precepts: No killing, no stealing, no sexual misconduct

Four Speech Precepts: No lying, no flowery words, no slander, no harsh speech

Three Mind Precepts: No jealousy, no resentment, no wicked suspicions

These principles must be constantly remembered - silently contemplating them in critical moments can transform danger into safety.

III. Daily Cultivation Norms

1. For Sleep: Do not lie supine like a corpse; adopt the side position with limbs gathered, using a pillow about three inches high. Employ a medicinal fragrance pillow, avoiding inferior wood materials that may disturb the head with turbid Qi. Before sleep, silently recite virtuous thoughts; upon waking, perform reverent bows without negligence.

2. When Going Out: Visualize the "Jade Maiden" (a protective goddess in Daoist cultivation). The Jade Maiden manifests through resonance with natural spiritual Qi, appearing pure and flawless like fine jade. Practitioners gradually elevate their cultivation state through this visualization. By day, visualize the Jade Maiden guarding the "palace chambers" (referring to the human body).

This scripture elucidates the Daoist meditation practice of "Cunsi" (visualization), specifically focusing on the visualization of the "Maiden" deity and the four directional celestial animals:

During evening cultivation, practitioners should visualize the "Maiden" deity (a goddess in Daoism who aids in overcoming adversity and attaining spiritual realization). She wears a jade-green crown, a verdant mantle, and light-colored robes.

When going out to practice at night, one should recite the incantation "The Maiden connects with the divine" while visualizing this goddess. The text emphasizes gradual progress in cultivation, balancing Yin and Yang (the Daoist principle of harmonious duality) through accumulating Yin virtue (De). This Maiden deity upholds justice, resolves conflicts, punishes evil, and promotes goodness, using Yin virtue to support the Yang world.

The specific practice varies by time of day:

1. At dawn, visualize azure clouds filling the practice space, with the Azure Dragon and lion guardians positioned before and behind. Imagine this azure Qi emanating from the master's liver, enveloping the disciple's entire household, protected by immortal youths, jade maidens, various deities, and celestial soldiers.

2. At noon, visualize crimson clouds filling the space, with the Vermilion Bird and phoenixes calling from both sides. The crimson Qi issues from the master's heart, similarly guarded by divine beings.

3. At sunset, visualize golden-yellow clouds with the Yellow Dragon and yellow qilin guardians in all directions, the Qi flowing from the master's spleen.

4. During the stillness of deep night, visualize white clouds with the White Tiger and qilin protectors.

These practices must be repeated daily at fixed times ("three periods for practice, six periods following the prescribed liturgy"). Through such Cunsi meditation, one may swiftly attain the Dao and achieve perfection.

This scripture explains the Daoist practice of "Cunsi" (visualization meditation), detailing methods corresponding to different time periods, internal organs, and guardian deities:

Daytime practice:

1. During evening cultivation after sunset, visualize white Qi emanating from the teacher's (or one's own) lungs. Instead of visualizing a qilin, one should envision a white tiger. If visualizing a white qilin, imagine it circling protectively within the white Qi around the practitioner and their household. The visualization methods for immortal attendants, jade maidens, and celestial guardians like the sun-moon troops follow the same patterns as previously described.

2. The grand Huanglu purification ritual (Zhaijiao) is conducted in three time periods, starting either during the "human stillness" period (9-11 PM) or at sunset. Note that the six-period practice (ancient division of day into twelve two-hour periods) should begin with blue-green Qi, progressing through red to white, though this sequence doesn't perfectly correspond to the five organ systems.

Nighttime practice:

1. At midnight, visualize dark mystical clouds filling the ritual hall, with the spiritual turtle and coiling snake (northern guardian creatures) protecting above and below.

2. Visualize black Qi rising like clouds from the kidneys, with the turtle and snake moving through the dark mist. Other protective arrangements remain as previously described.

Dawn practice:

1. Visualize purple mist filling the ritual space, with auspicious lions appearing intermittently as guardians.

2. Visualize purple Qi emanating from the gallbladder, following the same methods as other practices.

General methodology:

1. Each colored mist originates from specific directions: blue-green (east), red (south), yellow (center), white (west), black (north), purple (above). Begin by perceiving faint wisps that gradually thicken to fill the space.

2. Then visualize one's organ Qi merging with the external mist, forming a radiant, pure canopy that protects homes, cities, and all natural features, with celestial officials and spirit creatures arrayed in perfect order throughout the space.

3. Practice this six-period cycle to permeate the area with divine power.

Special visualization for scripture recitation:

1. Before lecturing, first visualize three Qi colors: blue-green at the head, red at the hands, and white at the feet, forming concentric circles around the body.

2. Then contemplate the "Three Ones" (deities of the upper, middle, and lower Dantian) - these three divine essences are fundamentally one, appearing as three during meditation yet pervading and governing all realms of existence.

This scripture primarily discusses the Daoist cultivation method of "Cunsi" (visualization practice) and purification rituals. The core content is divided into two parts:

On the "Three Ones" cultivation:

Within the human body exist three essential palaces: the Upper Prime Palace in the head (inhabited by a spirit named "Yi"), the Middle Prime Palace in the heart (inhabited by "Xi"), and the Lower Prime Palace below the navel (inhabited by "Wei"). These three spirits all appear as one-inch-tall infants and require practitioners to visualize them while sitting upright in a state of desireless tranquility. Through prolonged practice, one can attain supernatural abilities and the power of transformation. During cultivation, one must focus on visualizing these three palaces while simultaneously controlling the three Hun (ethereal souls) and seven Po (corporeal souls), allowing the Great Unity (Taiyi) spirit to guard the Muddy Pellet Palace (Upper Dantian) at the crown of the head. This practice will eliminate the Three Corpses (Daoist concept of three parasitic entities hindering cultivation) and dispel evil qi.

On purification rituals:

Before lecturing or reading scriptures, one must first calm the mind and offer incense to the sacred image of Laozi (Lord Lao the Most High). The specific procedure involves stepping back several paces, performing three bows to the "Three Venerables" (Venerable of the Dao, Venerable of Scriptures, and Venerable of Perfected Beings), followed by one bow each to the Scripture Master, Register Master, and Ordination Master—totaling six bows before taking one's seat. Those physically weak may perform these bows mentally. After taking the seat, one should sit quietly while visualizing the Four Celestial Guardians—Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior—protecting the four directions, simultaneously performing thirty-six teeth-knocking and saliva-swallowing exercises (common health preservation techniques in cultivation).

Key cultivation principles:

1. The core practice lies in focused visualization of the three palace spirits within the body

2. During purification rituals, maintain both internal and external purity with single-minded concentration

3. True cultivation depends not on external circumstances but on the degree of inner focus

This scripture describes the process through which Daoist practitioners attain enlightenment and ascend to heaven through specific cultivation methods. The core practices involve "cunsi" (visualization meditation) and recitation of the Daode Jing (Classic of the Way and Virtue).

The cultivation method follows several stages:

First, practitioners visualize divine guardians surrounding their body: stepping on the Black Tortoise (northern water deity), protected by thirty-six lions in front, enveloped in five-colored clouds generated by the Seven Stars and Five Viscera (with each organ corresponding to a planet), and flanked by immortal youths and jade maidens.

Next comes the cultivation of the Five Sprouts Qi (the genuine Qi of the five viscera). At midnight when Yang energy arises, the practitioner faces the direction corresponding to that month's celestial position (the "monthly establishment" direction), taps the teeth nine times, swallows saliva thirty-six times, and closes the eyes to visualize five stars: Jupiter at the left elbow, Venus at the right elbow, Mars between the knees, Saturn above the head, and Mercury in the heart. Prolonged practice wards off disasters.

The third stage involves reciting the five thousand characters of the Daode Jing. After completing ten thousand recitations, Lord Lao (the deified Laozi) will dispatch cloud-dragons to receive the practitioner. Even reciting three times monthly can summon immortal chariots.

At advanced stages, extraordinary phenomena manifest: water (Yin essence) emerges from the upper body while fire (Yang spirit) arises below, granting six supernatural powers. Practitioners may behold the Five Elder Lords (manifestations of the five planets' essence) before ultimately ascending to the celestial realm.

The scripture emphasizes:

• Three years of continuous practice with ten daily recitations
• Cultivation of the five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness
• Unenlightened practitioners must continue benefiting the world
• Restraining desires, observing the profound mysteries, and sacrificing self-interest for others
• Perseverance as essential—haste obstructs progress

Ultimately, true "perfect cultivation" (xingzhou) requires both the five virtues and the ability to save sentient beings. Those who focus solely on personal cultivation without sufficient compassionate action cannot achieve complete realization.

This scripture elucidates the essential method of attaining Daoist practice through cultivating the "Five Virtues" (Wude):

To achieve the state of "Perfect Non-Defect" (Zhouwu) and realize the Dao, the key lies in practicing five fundamental virtues. These virtues specifically mean: when your "Three Karmas" (Sanye - bodily actions, speech, and thoughts) all remain pure, and you complete the cultivation of the "Ten Virtuous Deeds" (Shishan), the celestial "Great One" (Taiyi, one of Daoism's highest deities) will surely descend to protect you, and the "Five Elders" (Wulao, five revered Daoist deities) will come to assist. Practicing in this manner leaves no doubt about attaining the Dao.

In simpler terms: cultivation should emphasize nurturing these five virtues, maintaining purity in body, speech, and mind, and persistently accumulating merit through virtuous deeds. By doing so, one receives divine protection and ultimately realizes the Dao.