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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.
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.
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.
A Taoist adept provides a reader-friendly interpretation of the Taoist teachings on health and longevity The teachings of Taoism, China's great wisdom tradition, apply to every aspect of life, from the physical to the spiritual—and include instruction on everything from lifestyle (a life of simplicity and moderation is best) to the work of inner alchemy that is said to lead to longevity and immortality. Here, Eva Wong presents and explains three classic texts on understanding the Tao in the macrocosm of the universe and the microcosm of the body that provide an excellent overview of the three traditional levels of the Taoist teachings—Outer, Inner, and Secret. The Outer teachings are concerned with understanding the Tao as manifested in nature and society. They are easily accessible to the layperson and consist of the Taoist philosophy of nature and humanity, advice on daily living, and a brief introduction to the beginning stages of Taoist meditation. The Inner teachings familiarize the practitioner with the energetic structure of the human body and introduce methods of stilling the mind and cultivating internal energy for health and longevity. The Secret teachings describe the highest level of internal-alchemical transformations within the body and mind for attaining immortality.
An overview of Daoist texts on passive meditation from the Latter Han through Tang periods.
An anthology of English translations of primary texts of the Quanzhen (Complete Perfection) school of Daoism.
This important work focuses on early Quanzhen (Complete Perfection) Daoism, a twelfth-century Daoist religious movement and subsequent monastic order. Emphasis in this first study to approach Quanzhen from a comparative religious studies perspective is placed on the complex interplay among views of self, specific training regimens, and the types of experiences that were expected to follow from dedicated praxis. On the basis of historical contextualization and textual analysis it is demonstrated that in its formative and incipient organized phases Quanzhen was a Daoist religious community consisting of a few renunciants dedicated to religious praxis. The study proper is followed by a complete annotated translation of a text attributed to the founder, which represents one of only two early Quanzhen texts translated to date. Subsequent appendices address issues of dating and contents of the early textual corpus as well as technical Quanzhen religious terminology.
Based on long-term ethnographic study, this is the first comprehensive work on the Chinese popular religion in Malaysia. It analyses temples and communities in historical and contemporary perspective, the diversity of deities and Chinese speech groups, religious specialists and temple services, the communal significance of the Hungry Ghosts Festival, the relationship between religion and philanthropy as seen through the lens of such Chinese religious organization as shantang (benevolent halls) and Dejiao (Moral Uplifting Societies), as well as the development and transformation of Taoist Religion. Highly informative, this concise book contributes to an understanding of Chinese migration and settlement, political economy and religion, religion and identity politics as well the significance of religion to both individuals and communities.
The relationship between spirituality and healthcare is historical, intellectual and practical, and it has now emerged as a significant field in health research, healthcare policy and clinical practice and training. Understanding health and wellbeing requires addressing spiritual and existential issues, and healthcare is therefore challenged to respond to the ways spirituality is experienced and expressed in illness, suffering, healing and loss. If healthcare has compassionate regard for the humanity of those it serves, it is faced with questions about how it understands and interprets spirituality, what resources it should make available and how these are organised, and the ways in which spirituality shapes and informs the purpose and practice of healthcare? These questions are the basis for this resource, which presents a coherent field of enquiry, discussion and debate that is interdisciplinary, international and vibrant. There is a growing corpus of articles in medical and healthcare journals on spirituality in addition to a wide range of literature, but there has been no attempt so far to publish a standard text on this subject. Spirituality in Healthcare is an authoritative reference on the subject providing unequalled coverage, critical depth and an integrated source of key topics. Divided into six sections including practice, research, policy and training, the project brings together international contributions from scholars in the field to provide a unique and stimulating resource.
This study presents the first complete translation of Liu Chuxuan's (1147-1203) commentary on the Yellow Emperor's Scripture of Hidden Contracts (Huangdi Yinfujing Zhu). Liu Chuxuan numbers among the famous seven disciples of Wang Chongyang, who is Quanzhen Daoism's founder and one of the most revered figures in religious Daoism. Today one of the two surviving Daoist sects, Quanzhen Daoism was a revolutionary religious movement when it began in the days of the Jin-dynasty. Liu Chuxuan's commentary constitutes an important document for the history of Quanzhen Daoism. First of all, it is one of the few surviving commentaries on a classical Daoist scripture written by a proponent of early Quanzhen. Secondly, Liu Chuxuan's commentary provides insight into the central ideas of internal alchemy, a theory of self-cultivation promoted by early Quanzhen Daoism. On top of that, the commentary's eclectic nature elucidates an important trait of Quanzhen Daoism. It integrates sources from the three different religious traditions of China: Daoism, Confucianism and Buddhism. This eclecticism reflects on a general tendency of Chinese culture in the days of the Jin-dynasty. The "unification of the three teachings" was prevalent in the entire society and, until this day, comprises an important aspect of Chinese thought.