Daoist mysticism

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Daoist mysticism refers to a specifically Eastern mysticism of Daoism , as opposed to a mystic term with western influences.

Daoist mysticism presents itself as a religious search that strives for a certain state of unity and union, discards old concepts and aims at new insights. Certain efforts are made to this end. These efforts are a process that is supposed to lead to the adept realizing a cosmic self. The cosmic self is seen as completely one with the Dao , as desireless, desireless and emotionless, as an integrated, new personality that is nevertheless more human than the old personality.

This cosmic self is traditionally referred to as the attainment of immortality , which means a state in which the adept attains transcendence in a Daoist paradise and serves as a heavenly official in one of the Daoist heavens. At the same time it means an earthly state in which the adept realizes a great inner and spiritual calm and a state of holiness.

The personality should dissolve in this state and become an image of the cosmos, a part of the Dao , the original qi and original spirit, both physically and mentally. This should lead to one living as long as heaven and earth, i.e. that is, achieved true immortality.

Daoism includes two different types of immortality. One is seen as ecstatic , the other as enstatic, but both are connected.

The ecstatic model is associated with shamanism and the so-called mystical flight, sees its aim in becoming lighter and relates more to psychological aspects, while the enstasis relates more to the physical, thinking in terms of abundance, stability and calm that seeks union with oneness and is related to the dark and unconscious.

There are three types of mysticism in the history of Daoism: that of Daodejing , that of Zhuangzi, and that of the Shangqing school .

The Daodejing tradition is linked to Yijing and many scriptures related to these two. In this static model, physical exercises are preferred and quietism and concentration are practiced. The body as a microcosm should adapt to the rhythms of the universe, the order of one's own self is equated with the order of the world and forms its prerequisite, Wuwei is practiced and holiness consists in achieving a purity of cosmic dimensions, and one in peace and quiet Establishing unity between self, world and the Dao.

In the Zhuangzi and its successors, an ecstatic mysticism is predominant. Here more emphasis is placed on intellectual and spiritual practices, i. That is , meditation in the form of Zuowang (sitting in oblivion ), Xinzhai (fasting of the heart-mind) and Guan (observation). These practices are related to those of Buddhism and later strongly influenced Buddhism in China, especially in Chan . The assumptions on which these practices are based are that, due to the development of consciousness, the original unity with the Dao has been lost, and therefore a comprehensive restructuring of consciousness, which can also be understood as "chaotification", must take place.

In Shangqing Daoism there are practices that are based on older shamanistic practices, such as B. Visualizations and visionary journeys through the cosmos and the sky, which should lead to the adept realizing a cosmic unity and adapting to the rhythms of the cosmos and its movements. After this process, the adept becomes one with the Axis Mundi and the constellation of the Great Bear, which is seen as the center and control body of the cosmos. Therefore, the Shangqing Adept gains permanent residence under the stars.

From the Tang period , these three models were merged into one, so that first physical exercises were practiced, then exercises of consciousness, and finally the transcending of the world and attaining a seat in the heavens. This stage model was then adopted from the Neidan direction, where it formed the basis of Neidan practice.

Through Neidan, Daoist mysticism was handed down to this day and is still practiced today, e.g. B. in monasteries and in Qigong , but often in a reduced and medical-oriented form.

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 I. Routledge, London (et al.) 2008. p. 120
  2. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. pp. 120f.
  3. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 121
  4. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 121
  5. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 121
  6. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 121
  7. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 121
  8. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 121
  9. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. pp. 121f.
  10. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 122
  11. ^ Fabrizio Pregadio (ed.): The Routledge Encyclopedia of Taoism. Volume I. Routledge, London (et al.) 2008. p. 122