Page 328 - The Encyclopedia of Taoism v1_A-L

CUNSHEN LIANQI MING

Visualization and meditation. Cunsi 1'=f }~, or "visualization and meditation" is
the topic of the lengthy Taishang Laojun da cunsi tuzhu jue ::;tC.t*z::k1'=f ,1(!iI,
ti tt -wc (Illustrated Commentary and Instructions on the Great Visualization
and Meditation, by the Most High Lord Lao; CT 875, and YJQQ 43.3a-17b), a
text that in its present version dates from the late Tang but is cited as early as
the fourth century. He.(e cun refers to the visualization of the gods, whom one
should see as if they were real and imagine as clearly as if looking at their pic-
tures. This practice is illustrated with numerous examples in the four sections
of the text, which specifY visualizations during ordination procedures (of the
masters, gods, and scriptures), in daily activities, in heavenly audiences with
the gods, and in advanced celestial interaction and translation to the higher
spheres. Although more complex and colorful than the practice of cunxiang
or cunshen, the basic principle of cunsi is the same: the intentional actualiza-
tion of spirit leads to a higher awareness of the Dao, and brings about inner
purity and mental tranquillity.

LiviaKOHN
m Kohn 1987a, II9-24; Robinet I993; Qing Xitai 1994. 3: 269-76; Sakade Yoshi-
nobu 1994C
* INNER DEITIES; MEDITATION AND VISUALIZATION

Cunshen lianqi ming

Inscription on the Visualization of Spirit and
Refinement of Pneuma

The Cunshen lianqi ming is attributed to the eminent physician *Sun Simiao
(fl. 673). The work has survived both as an independent text (CT 834) and as
part of the *Yunji qiqian (33.I2a-14b). In addition, its main portion is included
in the *Dingguan jing (Scripture on Concentration and Observation) and in
the * Sheyang zhenzhong fang (Pillow Book of Methods for Preserving and
Nourishing Life).
The Inscription is an important precursor to *Sima Chengzhen's *Zuowang
lun (Essay on Sitting in Oblivion) and other texts of the Taoist mystical tradi-
tion. In it Sun Sirniao gives a short but clear account of self-transformation
and the gradual stages of merging with the Dao. He describes the mystical
ascent in five stages (wushi .li!li¥) for the mind and seven phases (qihou -t{~)
for the body. After adepts have practiced preliminary *yangsheng techniques