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An overview of Daoist texts on passive meditation from the Latter Han through Tang periods.
An overview of Daoist texts on passive meditation from the Latter Han through Tang periods. Stephen Eskildsen offers an overview of Daoist religious texts from the Latter Han (25–220) through Tang (618–907) periods, exploring passive meditation methods and their anticipated effects. These methods entailed observing the processes that unfold spontaneously within mind and body, rather than actively manipulating them by means common in medieval Daoist religion such as visualization, invocations, and the swallowing of breath or saliva. Through the resulting deep serenity, it was claimed, one could attain profound insights, experience visions, feel surges of vital force, overcome thirst and hunger, be cured of ailments, ascend the heavens, and gain eternal life. While the texts discussed follow the legacy of Warring States period Daoism such as the Laozi to a significant degree, they also draw upon medieval immortality methods and Buddhism. An understanding of the passive meditation literature provides important insights into the subsequent development of Neidan, or Internal Alchemy, meditation that emerged from the Song period onward.
Master Cherng's translation of Discourse on Sitting and Forgetting, an 8th century classic text on meditation by Si Ma Cheng Zhen, is accompanied by his extensive explanatory commentary, unique in its ability to make this complex text accessible to the Western reader. In the introduction to the text, Master Cherng explains how to practice the Purification of the Heart method of meditation and photographs clearly illustrate the correct postures. He deciphers the Chinese metaphors and abstract language of Si Ma Cheng Zhen to give a clear explanation of the processes involved and the resulting changes to mind, spirit and body. His translation and explanatory commentary present the classic text in a way that can be easily understood and applied, allowing Western students of Daoism, and anyone with an interest in meditation, direct access to the meaning of this text in practice.
Using a wide variety of original sources, this book examines how and why early Taoists carried out such ascetic practices as fasting, celibacy, sleep deprivation, and wilderness seclusion.
Isabelle Robinet's Taoist Meditation is the first and only scholarly study to discuss the ancient Mao-shan Taoist tradition of visionary meditation while, at the same time, helping to clarify the little understood relationship among the early Taoist classics, the Buddhist tradition, and the later Taoist religion. Most importantly, Taoist Meditation is a pioneering study that fully and accurately describes the unique visionary cosmology, bodily symbolism, astral journeys, internal alchemy, meditational techniques, and ritual practices of the Mao-shan or Shang-chi'ing (Great Purity) movement--one of the most important foundational traditions making up the overall Taoist religion. This English version of Robinet's work is more than a simple translation.Taoist Meditation presents a significantly expanded edition of the original French text which includes up-to-date bibliographies of Robinet's work and other Western scholarship on Taoism, additional illustrations, and a newly compiled list of textual citations.
In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive philosophy emerged directly from practices that were essentially contemplative in nature. In the first part of the book, Roth applies text-critical methods to derive the hidden contemplative dimensions of classical Daoism. In the second part, he applies a "contemplative hermeneutic" to explore the relationship between contemplative practices and classical Daoist philosophy and, in so doing, brings early Daoist writings into conversation with contemporary contemplative studies. To this he adds an introduction in which he reflects on the arc and influence on the field of early Chinese thought of this rich vein of scholarship and an afterword in which he applies both interpretive methods to the vexing question of the authorship of the Inner Chapters of the Zhuangzi. The Contemplative Foundations of Classical Daoism brings to fruition the cumulative investigations and observations of a leading figure in the emerging field of contemplative studies as they pertain to a core component of early Chinese thought.
Stephen Eskildsen's book offers an in-depth study of the beliefs and practices of the Quanzhen (Complete Realization) School of Taoism, the predominant school of monastic Taoism in China. The Quanzhen School was founded in the latter half of the twelfth century by the eccentric holy man Wan Zhe (1113–1170), whose work was continued by his famous disciples commonly known as the Seven Realized Ones. This study draws upon surviving texts to examine the Quanzhen masters' approaches to mental discipline, intense asceticism, cultivation of health and longevity, mystical experience, supernormal powers, death and dying, charity and evangelism, and ritual. From these primary sources, Eskildsen provides a clear understanding of the nature of Quanzhen Taoism and reveals its core emphasis to be the cultivation of clarity and purity of mind that occurs not only through seated meditation, but also throughout the daily activities of life.
From its earliest origins in the Dao De Jing, Daoism has been known as a movement that is skeptical of the ability of language to fully express the truth. While many scholars have compared the earliest works of Daoism to language-skeptical movements in twentieth-century European philosophy and have debated to what degree early Daoism does or does not resemble these recent movements, Daniel Fried breaks new ground by examining a much broader array of Daoist materials from ancient and medieval China and showing how these works influenced ideas about language in medieval religion, literature, and politics. Through an extended comparison with a broad sample of European philosophical works, the book explores how ideas about language grow out of a given historical moment and advances a larger argument about how philosophical and religious ideas cannot be divided into "content" and "context."
An anthology of English translations of primary texts of the Quanzhen (Complete Perfection) school of Daoism.
Containing sixty translations from a large variety of texts, this is an accessible yet thorough introduction to the major concepts, doctrines, and practices of Taoism. It presents the philosophy, rituals, and health techniques of the ancients as well as the practices and ideas of Taoists today. Divided into four sections, it follows the Taoist Path: The Tao, Long Life, Eternal Vision, and Immortality. It shows how the world of the Tao is perceived from within the tradition, what fervent Taoists did, and how practitioners saw their path and goals. The Taoist Experience is unique in that it presents the whole of Taoist tradition in the very words of its active practitioners. It conveys not only a sense of the depth of the Taoist religious experience but also of the underlying unity of the various schools and strands.