Daoist meditation

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Daoist meditation describes meditation techniques and visualization techniques within Daoism . Psychologically speaking, there are two types of meditation : concentrative meditation and inward meditation. Meditation is understood as the directed attention of the mind to one or more objects. Concentration on an object means focusing the mind on it, while introspection requires an open, observant mind with respect to one's own existence.

In Daoism there are both concentrative and inward-looking types of meditation, with the visualizations common in Daoism being a mixture of both types. Here, first of all, deities or heavenly powers are visualized according to written or pictorial templates, then one interacts with the powers, in the sense that the adept opens up to their influences by looking inside.

Daoist meditation is closely related to Daoist mysticism .

Different forms of meditation in Daoism show a connection with different traditions: Concentration (定, thing) and protection (of the one) (守, Shou, 守 一, Shouyi) are associated with Daodejing , Chinese alchemy and longevity techniques. Observation (觀, Guan, 內 觀 Neiguan) has played a role in Daoism since the time of the Six Dynasties and was heavily influenced by Buddhism . These meditations are about achieving empty consciousness and unity with the Dao . In Shangqing and Lingbao , the focus is on visualizations (存, Cun, realization).

history

The first explicit mention of meditation is in Heshang Gong's commentary on Daodejing in the 2nd century . There it is mentioned that one should concentrate on the breath in order to achieve harmony with the Dao. In jing Taiping fragments mentioned visualizations of colors in terms of physical energy and internal organs.

In the 3rd century, as a forerunner of the Shangqing, writings on visualizations appeared, in the early 4th century Ge Hong gave instructions in the Baopuzi on visualizations of inner deities. The Shangqing scriptures emerged from the middle of the 4th century, and meditation forms derived from Shangqing were also practiced in the Lingbao and with the sky masters from the 5th century onwards.

The meditation forms of Shangqing do not only relate to concentration and the visualization of inner deities, but there are interactions with the gods, there are ecstatic excursions to the stars, the heavens of the immortals are visited, and there is a protoform of inner alchemy , in which internal energy is activated.

From the 5th century onwards, an influence of Buddhism can already be recognized, since in certain scriptures the observation of the body, the self and the world and an empty mind (無 心, wuxin) are required. These are the first rudimentary forms of introspection. Then, during the 6th and 7th centuries, various more complex models of inward meditation appeared, which can be traced back to the influences of the Buddhist Madhyamaka school. During this time encyclopedic works were published that explain various complex types of guan and a range of meditation techniques. In particular, the influence of the two-truth theory of the Madhyamaka becomes clear here, since the observation of emptiness (cf. Shunyata ), partial emptiness and existence is explained.

From the 8th century, during the Tang Dynasty , Daoist meditation had its heyday. Famous masters such as Sun Simiao and Sima Chengzhen wrote detailed works during this time that deal with developing a meditative consciousness through processes of diverse and systematic practices. The goal here is the absolute absorption in Dao and the observation of the world through introspection. The attainment of this state leads gradually from concentration exercises and visualizations of physical energies and heavenly deities to Dao. During this time, many devotional writings were written that are related to the deified Laozi and contain strong meditative elements. Such scriptures continued to be written even after the end of the Tang Dynasty.

During the Song period , new meditation techniques were added, those of inner alchemy ( Neidan ) and meditative practices relating to star deities. Neidan meditation practices are based on the rhythms of Yijing , according to which the circulation and refinement of inner energies are carried out. Important star deities are z. B. Doumu and Zhenwu . Here, too, visualizations play an important role, but also concentration and introspection, which should lead to an immortal consciousness.

During the Ming period , the Neidan meditation techniques became strongly fused with Chan Buddhism. A literary class also devoted itself increasingly to these practices, both Daoism and Buddhism, so that an increasing influence was exerted on Confucianism .

During the Qing period , Taijiquan and other physical techniques were developed as new forms of meditation and the first writings of Nüdan, inner alchemy for women, appeared.

From the 20th century onwards, Taoist meditation is mainly in Qigong , in which the circulation of energies is still carried out as in internal alchemy, but mainly concentrative methods are used.

literature

  • Fabrizio Pregadio (Ed.): The Routledge Encyclopedia of Taoism. 2 volumes. Routledge, London (et al.) 2008, ISBN 978-0-7007-1200-7 .

Individual evidence

  1. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 118
  2. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 118
  3. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 118
  4. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 118
  5. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, pp. 118f.
  6. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 119
  7. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 119
  8. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 119
  9. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 120
  10. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 120
  11. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume 1. Routledge, London (et al.) 2008, p. 120