Daoism, Meditation, and the Wonders of Serenity: From the by Stephen Eskildsen

By Stephen Eskildsen

An summary of Daoist texts on passive meditation from the Latter Han via Tang periods.

Stephen Eskildsen bargains an outline of Daoist spiritual texts from the Latter Han (25–220) via Tang (618–907) classes, exploring passive meditation equipment and their expected results. those equipment entailed watching the tactics that spread spontaneously inside of brain and physique, instead of actively manipulating them by means of capability universal in medieval Daoist faith similar to visualization, invocations, and the swallowing of breath or saliva. during the ensuing deep serenity, it used to be claimed, you can actually reach profound insights, adventure visions, believe surges of important strength, triumph over thirst and starvation, be cured of diseases, ascend the heavens, and achieve everlasting life.

While the texts mentioned stick with the legacy of Warring States interval Daoism comparable to the Laozi to an important measure, in addition they draw upon medieval immortality tools and Buddhism. An figuring out of the passive meditation literature presents very important insights into the following improvement of Neidan, or inner Alchemy, meditation that emerged from the tune interval onward.

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Additional info for Daoism, Meditation, and the Wonders of Serenity: From the Latter Han Dynasty (25-220) to the Tang Dynasty (618-907) (SUNY series in Chinese Philosophy and Culture)

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Der Skeptiker Philo dagegen schlägt alternative Hypothesen vor, die er für ebenso wahrscheinlich oder sogar für plausibler hält, und er wirft die Frage auf, wie sie sich in ihrer Wahrscheinlichkeit gegeneinander (und gegen die Auffassung des Cleanthes) abwägen lassen. Da wir heute schon auf eine längere Erörterung über die Eigenheiten der verschiedenen wissenschaftlichen Methoden zurückblicken können als Hume, überrascht es uns nicht, dass die von Cleanthes vorgetragenen Argumente zur Stützung der „religiösen Hypothese“37 nicht überzeugen.

B. der christlichen Schöpfungsgeschichte auf der Ebene der Fabel auf seine Wahrheit zu beurteilen, ist das Ergebnis sachlich mager und von dem, worum es in der Religion nach unserem Vorverständnis gehen müsste, weit entfernt. Daher soll nun ein anderer Zugang erörtert werden, dessen Autor mit dem Empiristen Hume zwar die Hochschätzung der Erfahrung teilt, der sich dem Thema aber ganz anders nähert. 57 Nach dem, was sich unter Rekurs auf Bettelheim zum Thema ‚Kinderglaube‘ feststellen ließ, erscheint dieser Zugang von vornherein plausibler als derjenige Humes.

Kosmologischen Aussagen erscheint durchaus als verlockend, nämlich als ein emanzipatorischer, bei ihm sicher auch ‚demokratisierend‘ gemeinter, kurz, als ein aufklärerischer Schritt. Dass sein Vorhaben in diesem Sinne einen höchst rationalen Charakter hat, sollten wir durch seine Bereitschaft, das Thema Mystik zu erörtern, nicht aus dem Auge verlieren. Vielmehr sollten wir als positiv anerkennen, dass er in der Lage war, sein Verständnis von Aufklärung weniger stark an den Verfahren der Naturwissenschaften zu orientieren als Hume, was ihm auch deshalb leicht fallen konnte, weil diese Verfahren zu seiner Zeit schon besser reflektiert waren.

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