2023/08/13

도인 - 위키백과, 導引 (氣功) (중국어 한역) Daoyin (영어)

도인

위키백과, 우리 모두의 백과사전.

다른 뜻에 대해서는 도인 (동음이의) 문서를 참고하십시오.

도교

기본교의
수행과 의식
인물
신선
역사와 종파
경전
성지
지역별
v t e

도인(導引)은 도교의 수행법 중의 하나이다. 도인은 신체를 굴신(屈伸)하거나 마찰하거나 하여 혈액의 순환을 좋게 하는 안마 · 체조라고도 불리는 건강법으로서 조식(調息)과 병용하는데, 탁한 기(氣)를 체외로 배출하고 원기(元氣)를 체내에 저장하는 수행법을 뜻한다.^[1]

도인(導引)은 지금의 안마법(按摩法)과 비슷하여 마사지나 지압(指壓)도 이에 원류를 둔 것이지만 양생술(養生術：不老體 육성의 肉體純化法)에서 말하는 도인법은 그 범위가 매우 넓다.^[2] 여기에는 몸의 각 부분을 도인하는 방법 외에도 병을 퇴치하는 각병좌공법(却病座功法)이 있으며, 이완법(弛緩法)으로 심신의 긴장을 풀면 자율신경실조증(自律神經失調症)을 비롯하여 고혈압 · 암 · 심장병 · 천식 · 갑상선 종양 등 긴장으로 인하여 생기는 모든 병이 퇴치됨은 물론 균정제법(均整齊法)도 아울러 수행하면 만병이 퇴치되는 것이라 한다.^[2]

각주[편집]

참고 문헌[편집]

이 문서에는 다음커뮤니케이션(현 카카오)에서 GFDL 또는 CC-SA 라이선스로 배포한 글로벌 세계대백과사전의 "종교·철학 > 한국의 종교 > 한국의 도교 > 한국도교의 의식·수행 > 도인" 항목을 기초로 작성된 글이 포함되어 있습니다.
이 문서에는 다음커뮤니케이션(현 카카오)에서 GFDL 또는 CC-SA 라이선스로 배포한 글로벌 세계대백과사전의 "종교·철학 > 세계의 종교 > 도교 > 도교 > 수행법·의례 > 도인" 항목을 기초로 작성된 글이 포함되어 있습니다.

분류:

도교의 수행법

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도인(기공) [ 편집 ]

무료 백과사전 Wikipedia

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확인하다 논쟁 조립

도인은 몸의 움직임 에 초점을 맞추고 호흡 과 협력하는 건강 요법으로 고대 춤 동작 에서 비롯되었습니다 . 춘추 전국시대에 도음법은 상당한 발전을 이루었고 "형경", "요신" 등의 기법이 등장하였다 . 마왕퇴 한 3호분 에서 출토된 "도인도"의 40개 이상의 자세는 진나라 이전 의 도인 기법을 요약한 것이다. 초기 도인에도 기공 과 안마가 포함되었으나 , 수나라와 당나라 이후 기공 과 안마는 점차 도인에서 분리되었다.

도인법 은 독보적인 건강보존법 으로서 과거 왕조에서 발전되어 왔으며 , 주나라 때 교태자가 창시 한 " 기성 자도 음법" , 당나라 , 송나라 의 저명한 광두 승려 가 창안 한 " 광도 도인 기법 " , 청나라 조정동 이 창안 한 " 노인 도인 법 " .

Daoyin은 Zhuangzi에 처음 등장했습니다. "Zhuangzi · Deliberate"는 "불고 숨쉬고 옛 것을 내쉬고 새 것을 받아들이고 곰경과 새가 뻗어있는 것은 장수를위한 것입니다. 이 방법은 사람을 인도하고 사람을 양성하며 Peng Zushou 시험관이 좋아합니다." Chen Yuanying은 다음과 같이 말했습니다. 『수문·서방법』: “중앙은 땅이 평평하고 젖어서 천지가 만물에 가득하다. 그리고 열과 치료는 蹻에 의해 유도되어야 하므로 도인법도 누르는 것과 구부리는 것도 중심에서 나옵니다.” 왕빙의 논평은 다음과 같이 말했습니다: 몸을 구부린다는 것은 손과 발을 재빨리 들어 올리는 것을 의미합니다.”

도인법에는 침 , 이 두드리기, 인두 헹굼, 북 치기, 마른 머리 빗기, 마른 얼굴 씻기, 귀 비비기, 눈 비비기, 발바닥 비비기, 신장 주머니 비비기, 자발적 동원, 전신 두드리기 등이 있습니다 . 그것은 종종 일련의 연습을 형성하기 위해 설득력과 생각과 결합됩니다.

[ 편집 ] 참조

참조 [ 편집 ]

"고의적으로 장자"
"쑤웬·다양한 방법과 적절한 논의"

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Daoyin

From Wikipedia, the free encyclopedia

Daoyin

Traditional Chinese

導引

Literal meaning

"guide and pull"

Transcriptions

Daoyin is a series of cognitive body and mind unity exercises practiced as a form of Daoist neigong, meditation and mindfulness to cultivate jing (essence) and direct and refine qi, the internal energy of the body according to Traditional Chinese medicine. These exercises are often divided into yin positions, lying and sitting, and yang positions, standing and moving. ^[1] The practice of daoyin was a precursor of qigong,^[2]and was practised in Chinese Taoist monasteries for health and spiritual cultivation.^[2] Daoyin is also said to be^[3]a primary formative ingredient in the well-known "soft styles" of the Chinese martial arts, of Taiji quan.^[4] and middle road styles like Wuxingheqidao.

The main goal of daoyin is to create flexibility of the mind therefore creating harmony between internal and external environments, which relaxes, replenishes and rejuvenates the body, developing in its practitioners a vital and healthy spirit.^{[citation needed]}

In the West, daoyin is sometimes mistakenly equated with "daoist yoga" or "yin yoga" as "dao" (導) and "yin" (引) are mistakenly read as 'Dao' (道), as in "Daoism", and 'Yin' (阴), as in "Yin-Yang".^{[citation needed]}

The Daoyin Tu[edit]

A painted scroll on display at the Hunan Provincial Museum and known as the Daoyin Tu found in tomb three at Mawangdui in 1973 and dated to 168 BC shows coloured drawings of 44 figures in standing and sitting postures performing daoyin exercises. It is the earliest physical exercise chart in the world so far, and illustrates a medical system which does not rely on external factors such as medication, surgery or treatments, but utilizes solely internal factors to prevent disease.

The images include men and women, young and old. Their postures and movements differ from one another. Some are sitting, some are standing, and still others are practicing Daoyintu or exercising using apparatuses.

Translation of the texts covering the document show that the early Chinese were aware of the need for both preventive and corrective breathing exercises. The exercises can be divided into three categories:

Postures of bodily exercises such as stretching arms and legs, leaning over, hopping, dancing, breathing exercises and using various equipment such as a stick and a ball.
Imitating animal behaviour such as dragon, monkey, bear and crane.
Exercises targeted at specific diseases.^[5]

Effects[edit]

A typical daoyin exercise will involve movement of the arms and body in time with controlled inhalation and exhalation. Each exercise is designed with a different goal in mind, for example calmative effects or expanded lung capacity.

Some of the exercises act as a means of sedating, some as a stimulant or a tonification, whilst others help in the activation, harnessing and cultivation of internal Ch'i energy and the external Li life force. Through the excellent health that is gained thereby, they all assist in the opening up of the whole body, enhance the functioning of the autonomic nervous system, increase the mental capacity of the brain, give greater mind control, increase perception and intuition, uplift moral standards, and give tranquillity to the mind, which in turn confers inner harmony and greater happiness. As time goes by, these exercises slowly open up the functional and control channels that feed and activate the energy, nervous and psychic centres, enabling the individual to have a deeper understanding, consciousness and awareness of the spiritual world.^[6]

According to Mantak Chia the practice of daoyin has the following effects: harmonization of the qi, relaxation of the abdominal muscles and the diaphragm, training of the "second brain" in the lower abdomen, improvement of health and structural alignment.^[7]

References[edit]

^ Taoist Ways of Healing by Chee Soo chapter 11 Tao Yin - Taoist Respiration Therapy page 113(Aquarian Press/Thorsons - HarperCollins 1986
^ Jump up to:^a ^b Huang, Jane (1987). The Primordial Breath, Vol. 1. Original Books, Inc. ISBN 0-944558-00-3.
^ Eberhard, Wolfram (1986). A Dictionary of Chinese Symbols: Hidden Symbols in Chinese Life and Thought. Routledge & Kegan Paul, London. ISBN 0-415-00228-1.
^ Lao, Cen (April 1997). "The Evolution of T'ai Chi Ch'uan – T'AI CHI The International Magazine of T'ai Chi Ch'uan Vol. 21 No. 2". T'ai Chi. Wayfarer Publications. ISSN 0730-1049.
^ "Hunan Provincial Museum". Archived from the original on 2016-07-16. Retrieved 2017-03-12.
^ Taoist Ways of Healing by Chee Soo chapter 11 Tao Yin - Taoist Respiration Therapy page 114(Aquarian Press/Thorsons - HarperCollins 1986
^ Chia, Mantak (September 2005). Energy Balance through the Tao: Exercises for Cultivating Yin Energy. Destiny Books. ISBN 159477059X.

8. Smith, Ronald and Carmone, Antonio (2022), Shadows of Mawangdui Animating the Daoyintu, Three Pines Press, ISBN 9781931483704

External links[edit]

Entry on Daoyin from the Center for Daoist Studies
The origin of Daoyin Inscription from a Warring State Period cultural relic - neigong.net
Theory of essence Qi and spirit - neigong.net
Entry on Tao Yin at the Seahorse Mediawiki
马王堆汉墓陈列全景数字展厅—湖湖南省博物馆 (Virtual tour of the Mawangdui Han Tombs exhibit at the Hunan Provincial Museum).

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Common misconceptions about Daoist tradition

9781441168733_commonmisconceptions_daoisttradition.pdf

Common misconceptions concerning Daoism (Taoism)

Popular misconceptions concerning Daoism are numerous and increasingly influential in the modern world. All of these perspectives fail to understand the religious tradition which is Daoism, a religious tradition that is complex, multifaceted, and rooted in traditional Chinese culture. These misconceptions have their origins in traditional Confucian prejudices, European colonialism, and Christian missionary sensibilities, especially as expressed by late nineteenth-century Protestants. Most of these views are located in American designer hybrid (“New Age”) spirituality, Orientalism, Perennial Philosophy, and spiritual capitalism. They domesticate, sterilize, and misrepresent Daoism, and disempower actual Daoists and Daoist communities. In their most developed expressions, they may best be understood as part of a new religious movement (NRM) called “Popular Western Taoism” (PWT), with Taoism pronounced with a hard “t” sound. The current state of Daoism in America may thus be compared to that of Zen Buddhism in the 1950s and 1960s (cf. Dharma Bums and Alan Watts with the Mountains and Rivers Order), although some have suggested that it more closely resembles the Euro-American understanding of Buddhism in the 1890s. In terms of the Western encounter with Daoism, this was the time of the World’s Parliament of Religions (1893) and James Legge’s (1815–97) contributions to the Sacred Books of the East (Max Muller [ed]).

Popular Misconception	Informed View
Dao (Tao) is a trans-religious and universal name for the sacred, and there are “Dao-ists” (“Tao-ists”) who transcend the limitations of the Daoist religious tradition.	道, romanized as dao or tao, is a Chinese character utilized by Daoists to identify that which they believe is sacred. There are specific, foundational Daoist views concerning the Dao, which originate in the earliest Daoist communities of the Warring States period (480–222 bce).

Daoism consists of two forms, “philosophical Daoism” and “religious

Daoism.”^{^[1]}

The distinction between so-called

“philosophical Daoism” and so-called “religious Daoism” is a modern Western fiction, which reflects colonialist and missionary agendas and sensibilities. The use of such categories, even in scare quotation marks, should be taken, ipso facto, as indicative of ignorance concerning Daoism. From its beginnings in the Warring States period (480–222 bce), “Daoism” consisted of religious practitioners and communities. Considered as a whole, Daoism is a complex and diverse religious tradition. It consists of various adherents, communities, and movements, which cannot be reduced to a simplistic bifurcation. Its complexity may be mapped in terms of historical periodization as well as models of practice and attainment.

“Philosophical Daoism” is the original form of Daoism and is best understood as “philosophy” (disembodied thinking/ way of thought).

Outside of the modern world, there is no form of Daoism that is not “religious.” Although there are aspects of Daoism that are “philosophical,” the category “philosophical Daoism” fails to consider the centrality of embodied practice (way of being), community, and place in

Daoism, especially in “classical Daoism.” It is based on a systematic mischaracterization of the inner cultivation lineages of Warring States Daoism and a misreading of the earliest Daoist texts, namely, the Laozi (Lao-tzu; a.k.a. Daode jing) and

Zhuangzi (Chuang-tzu), among others.

Daojia 道家 and daojiao 道教 correspond to the Western categories of “philosophical Daoism” and “religious Daoism,” respectively.

Daojia 道家, literally “Family of the Dao,” and daojiao 道教, literally “Teachings of the Dao,” are indigenous Chinese categories with no correspondence to the Western constructs of so-called “philosophical Daoism” and so-called “religious Daoism”. Each term has a complex history, with its meaning changing in different contexts. For example, in the fifth century, daojia referred to the Daoist religious community in general and the Daoist priesthood in particular.

Laozi 老子(Lao-tzu; Master Lao/Old

Master/Old Child) is the founder of Daoism.

Laozi, a.k.a. Lao Dan 老聃 and Li Er 李耳, is a pseudo-historical figure. His received “biography,” as contained in Sima Tan’s 司馬談 (ca. 165–110 _bce) and Sima Qian’s 司馬遷 (ca. 145–86 _bce) Shiji 史記 (Records of the Historian), combines information about a variety of people from various sources. If Laozi existed, we do not know anything about him. There is, in turn, no “founder” of Daoism; “Laozi,” translatable as “venerable masters,” is best understood as a place-holder for the early inner cultivation lineages. Daoism, in turn, has multiple source-points. A variety of figures, both human and divine, are identified as important with respect to the formation of the Daoist tradition.

Laozi wrote the Daode jing 道德經 (Tao-te ching; Scripture on the Dao and Inner Power).

The Daode jing, a.k.a. Laozi 老子 (Book of Venerable Masters), is a composite text. It is a multi-vocal anthology that contains material from different early Daoist lineages and historical periods. Some of these historical and textual layers may have come from the oral teachings of the shadowy figure Lao Dan (see Zhuangzi, Chapters 3, 5, 7, 11, 12, 13, 14, 21, 23, 25, 27, 33).

The Daode jing and Zhuangzi are the only Daoist texts that matter because they are the “essence” and “original teachings” of Daoism.

There is no principal Daoist scripture. Although the Daode jing is probably the most central and influential scripture in Daoist history, different Daoist adherents, communities and movements revere different scriptures. The primary textual collection in the Daoist tradition is called the Daozang 道藏 (Daoist Canon). It is an open textual collection, with new additions having been made throughout Daoist history. The first version was compiled in the fifth century ce. The received version was compiled in the fifteenth century, with a seventeenth century supplement. It consists of roughly 1,400 texts, texts that come from every major period and movement of Daoist history.

Daoism began with a revelation from

Laojun 老君 (Lord Lao) to Zhang Daoling 張道陵 in 142 CE. This was the beginning of the Tianshi 天師 (Celestial Masters) movement.

While the Tianshi movement was formative in the establishment of Daoism as an organized religious tradition and represents one of the most important movements in Daoist history, there were Daoist adherents and communities before the Celestial Masters. Moreover, not every subsequent Daoist movement recognized Zhang Daoling and the Celestial Masters as the source of their tradition.

Daoists, or Dao-ists, are those who love the Dao and go with the flow.

From a Daoist perspective, there are various types of religious adherence and affiliation. These involve different degrees of commitment and responsi-

bility. The Daoist tradition consists, first and foremost, of ordained priests and monastics and lay supporters. Lineage and ordination are primary dimensions of Daoist identity and religious affiliation. This requires training under Daoist teachers and community elders with formal affiliation with the Daoist religious community and tradition. A distinction may in turn be may between Daoist adherents and Daoist sympathizers. In the case of Daoism in the West, one also finds various forms of spiritual appropriation and spiritual capitalism.

Correlative cosmology, based on yin 陰-yang 陽, the Five Elements (wuxing 五行), and qi 氣 (ch’i), is Daoist.

These concepts are not Daoist. They are part of what is best understood as “traditional Chinese cosmology” and a “traditional Chinese worldview.” In pre-modern China, these concepts formed the foundation of a pan- Chinese worldview. Like other aspects of

Chinese culture, they formed part of the foundational Daoist worldview. Thus, correlative cosmology is not Daoist in origin or in essence.

Chinese medicine is Daoist and/or there is some form of Chinese medicine called “Daoist Medicine.”

Chinese medicine is not Daoist. This misidentification, and the construct of “Daoist medicine,” most often comes from a conflation of correlative cosmology (see above) with Daoism. Traditional Chinese Medicine (TCM) is, in fact, a modern form of Chinese medicine created by the Chinese communist government and influenced by Western biomedicine and a scientific paradigm. In terms of classical Chinese medicine, there is some overlap between the two traditions, but little research has been done on this topic. We do know, however, that Daoists such as Ge Hong, Sun Simiao, and Tao Hongjing made major contributions to Chinese medicine. They were Daoists and, in the case of Sun and Tao, Chinese medical practitioners.

Fengshui 風水(lit., “Wind and Water”), or Chinese geomancy, is Daoist.

Fengshui is not Daoist. Like correlative cosmology, it is part of what is best understood as “traditional Chinese culture.” While some Daoists have utilized Fengshui throughout Chinese history, it is not Daoist in origin or essence. Using Fengshui thus does not indicate Daoist religious affiliation or identity.

Qigong 氣功 (Ch’i-kung; Qi Exercises) is Daoist.	Qigong is not Daoist. Qigong refers to a modern Chinese health and longevity movement aimed at national upbuilding. It combines traditional Chinese health and longevity practices with modern Chinese concerns and a Western scientific paradigm. Some of these derive from earlier Daoist Yangsheng 養生 (Nourishing Life) practices. There are also many different types of Qigong, including Buddhist, Daoist, medical, and martial. Most Daoist Qigong incorporates internal alchemy (neidan 内丹) methods.
Sexual yoga, including the search for multiple orgasms and the practice of sexual vampirism, is Daoist.	The place of sexuality in Daoism is complex. Most of the practices identified as “Daoist sexual practices” originated in non-Daoist contexts, in imperial court circles in particular. While some Daoists have practiced “paired” or “partnered practice,” often referred to as “dual cultivation,” a different conception of sexual intercourse was involved. Moreover, such practices almost always occurred within a larger system of alchemical transformation in which the sublimation of sexual energy was a preliminary and foundational step.
Taiji quan 太極拳 (Tai-chi ch’uan; Yin-yang Boxing) is Daoist.	Taiji quan is not Daoist. It is a Chinese martial art. Like Bagua zhang 八卦掌 (Eight Trigram Palm) and Xingyi quan 形意拳 (Form-Intent Boxing), it originated in non-Daoist circles. It was a nativist response aimed at national upbuilding. While some Daoists practice Taiji quan, practicing Taiji quan does not make one a Daoist. It is, first and foremost, a martial art that is not Daoist in origin or essence.

	Taoist Yoga, aka Flow Yoga or Yin Yoga, is Daoist.		“Taoist Yoga” is a misnomer, a mistaken category with no correlation to indigenous Chinese categories. Yoga is a Sanskrit technical term related to indigenous Indian practices aimed at union (yuj) with the divine. Most so-called “Taoist Yoga” is either modified Hatha Yoga or derives from Chinese Wushu 武術 (martial arts) practices. Current research suggests that little if any so-called “Taoist Yoga” derives from Daoist Daoyin 導引(lit., “guided stretching”) or internal alchemy (neidan 内丹) practices, which are the indigenous Daoist categories.
	Mount Wudang 武當 is the birthplace of the soft or internal martial arts, such as Taiji quan. Zhang Sanfeng, the patron saint of Mount Wudang, is the creator of Taiji quan.		Chinese “internal style” (neijia 内家) martial arts are not Daoist and do not originate in a Daoist context. Current research indicates that Wudangstyle martial arts represent a modern synthesis of Bagua zhang, Taiji quan, and Xingyi quan. Zhang Sanfeng is pseudo-historical.
	The Yiing 易經 (I-ching; Book of Changes) is a Daoist text. As the trigrams and hexagrams derive from it, they also are Daoist symbols.		The Yiing 易經 (Book of Changes) is not a Daoist text. It predates distinct, indigenous cultural traditions like Rujia (“Confucianism”) and Daojia (“Daoism”). From a traditional Chinese perspective, it is one of the so-called “Five Classics” of classical Confucianism. Throughout Chinese history, some Daoists have studied the cosmology of the Yiing and utilized the trigrams and hexagrams as a symbol system, especially for external and internal alchemy. However, interest in the Yijing and hexagrams/trigrams does not make one a Daoist.
Translations of the Tao-te-ching by Stephen Mitchell, Ursula LeGuin, and other popularizers are accurate and provide direct access to the original teachings of Daoism		Such “translations” are not, in fact, translations. For example, Mitchell and LeGuin do not know classical Chinese. Moreover, such popular Western cultural productions are popular exactly because they expunge all of the culturally specific and religious dimensions of the text. Daoist scriptures (jing 經) are sacred texts written in classical Chinese. Moreover, there are various Daoist views about the origin, nature and meaning of such texts. Many jing are considered to be revealed or inspired.
Popular publications like The Tao of Pooh (Benjamin Hoff) as well as Change Your Thoughts and Living the Wisdom of the Tao (Wayne Dyer) provide accurate glimpses into Daoist beliefs and concerns.		Such works have no place in a serious inquiry into and an accurate understanding of the Daoism. They are part of popular Western culture, New Age spirituality, as well as self-help and pop psychology. They are part of “spiritual capitalism” and a new form of alternative spirituality best understood as “Popular Western Taoism” (PWT), with “Taoism” pronounced with a “t” sound. That movement has little to no connection with the religious tradition which is Daoism.

* As the names suggest, the so-called Period of Disunion as well as the Five Dynasties and Ten Kingdoms are extremely complex and consist of many different dynasties. This also is true of the Song dynasty, which actually existed concurrently with three other “non-Chinese” dynasties: Khitan Liao, Tangut Xixia, and Jurchen Jin.

Chapter 1

1 My emphasis on Daoism as a religion requires reflection on the meaning of “religion, religions, religious” (see Smith 1998). On the most basic level, Daoism is a religion because it consists of adherents and communities orientating themselves towards the Dao, the sacred or ultimate concern of Daoists. We may also think of Daoism as a “symbol system” (Clifford Geertz) and in terms of the “seven dimensions of religion” (Ninian Smart), namely, doctrines, ethics, experiences, myths/narratives, practices, social organization, and materiality. In contrast to many presentations, the present account neither underemphasizes nor overemphasizes the importance of institution with respect to understanding the Daoist tradition.

Chapter 2

1 At the first appearance of Daoists’ names, I supply the Wade-Giles version of the name. In the case of ordained and lineage-based Daoists,

I also supply the most common religious name of the person. After Daoism became a fully organized tradition, most ordained Daoists had their family surname (xing), their family given name (ming), sometimes various style-names (zi ), and religious names (faming; daohao). For example, Sima Chengzhen’s Daoist name is Zhenyi (Perfect Unity).

2 Here we must recognize an omission, namely, what I would refer to as “Daoism-between-Daoism.” This term designates an unanswered question of what happened between the compilation of the Huainanzi (139 BCE) and the emergence of the Taiping (Great Peace) and Tianshi (Celestial Masters) movements in the mid-second century CE. That is, there is a missing period of roughly three hundred years of Chinese history in this and other accounts of Daoism.

Chapter 3

1 As discussed in Chapter 1, there has been much debate about the actual existence of Daoist communities during the Warring States period and Early Han. This includes a technical debate over the meaning of “school,” which is often used as a translation for jia. For some specialists, “school” implies a specific founder and disciples, associated text, sense of solidarity, and enduring social institution (Roth per. comm.; see also Roth 2003: 181-219). In the present book, the notion of classical Daoist “schools” is simply used to suggest social trends, intellectual tendencies, and soteriological trajectories. In the case of Daoism, there was an early religious community with a certain sense of solidarity.

2 If one were more daring, one might rather think of the Zhuangzi as a Daoist proto-hagiography.

3 Although the Zhang family has become nearly synonymous with Daoism, there have been other key and prominent families throughout Daoist history. In terms of early organized Daoism, some of these include the following: the Wei and Li families, also associated with the

Tianshi movement; the Ge family, associated with the Taiqing and Lingbao movements; the Xu and Tao families, associated with the Shangqing movement; and the Ge and Lu families, associated with the

Lingbao movement. Other, lesser-known early Daoist families include Bo, Kou, Li, Shen, Tian, Wang, Wei, and Yue (see also Mather 1979: 109). Michel Strickmann (1977: 40) has also reconstructed a genealogy of the Xu family based on the Zhen’gao (Declarations of the Perfected; DZ 1016).

4 In contrast, the contemporary Taiwanese Zhengyi ordination system consists of either seven or nine ranks. According to the Sanshan dixue pai (Lineage of the Three Mountains Blood Alliance), which is circulated in manuscript form, they are as follows: (1) Shangqing (highest); (2) and (3) Qingwei; (4) and (5) Zhengyi mengwei; and (6) and (7) Lingbao (see Saso 1972a: 106; 1978: 198; per. comm.). These various ranks have corresponding spirit registers (lu) and related to specific types of ritual training.

Chapter 4

1 Note also the existence of the text Liezi (Book of Master Lie; DZ 733), which incorporates material from the Zhuangzi and which most likely dates to around the third century CE.

2 Here guan (“abode”) is a different character than the later guan (“observatory”). The former is the earliest designation for Daoist “monasteries,” which were set up by rulers or local officials to house one or several hermits. The latter term is a monastery in a more strict sense (i.e. a place where celibate religious live).

Chapter 6

1 Developing Paul Unschuld’s typology of Chinese medical history (Unschuld 1985), one may identify a number of diverse approaches to illness and their related therapeutic responses in terms of distinct models. These include ancestral medicine, demonological medicine, naturalistic medicine, moralistic medicine, and soteriological medicine. Each one of these is associated with a particular cause of illness (ancestors, demons, climatic influences, moral transgression, suffering as an ontological given) and therapeutic response

(recognition/pacification, exorcism/ritualistic intervention, harmonization/purgation, confession/religious intervention, elimination/liberation). Such approaches emerged during specific moments of Chinese history and are often associated with particular religious “traditions”: Shang dynasty (ca. 1550-1030 BCE)/ancestor worship; Zhou dynasty (ca. 1030-222 BCE)/wu (“shaman”)-oriented communities and Fangshi (“formula master”; magico-religious practitioner) lineages; Early Han dynasty (202 BCE-9 CE)/Cosmologists and Ruists (“Confucians”); Later Han dynasty (25-221 CE)/early Daoism; and Six Dynasties (265-581)/Buddhism. Such a linear historical mapping may suggest progression, but these diverse approaches to illness continued to coexist throughout Chinese history.

2 Traditional Chinese Medicine (TCM) is the contemporary form of Chinese medicine practiced in mainland China, other East Asian countries, and the West. It was created under the direction of the Chinese Communist government and attempts to “modernize” Chinese medicine to be more consistent with modern Western

(allopathic/scientific) views on disease and viable therapeutic approaches. Utilizing a Western scientific paradigm, this often includes combining pharmaceutical drugs with traditional Chinese herbs.

Chapter 7

1 This line is, in fact, more complex than my translation indicates. The line does not contain hun and po, but rather ying and po. There has been much debate about the meaning of ying. Although the contextual meaning remains obscure, in Chinese medicine ying (nutritive qi) is associated with hun and the liver, while wei (protective qi) is associated with po and the lungs. The point is to harmonize the ying and wei, the hun and po. The Heshang gong commentary also suggests that ying refers to hun, and this reading makes sense in terms of the notion of “embracing the One,” that is, maintaining unity.

2 Most of the so-called “Daoist sexual yoga practices” in circulation in the contemporary world are not Daoist. See Komjathy 2011b.

3 There has been some confusion in this regard concerning classical Daoist views, specifically with respect to the translation of shen. For example, in Chapter 13 of the Daode jing, we are told: “The reason why I have calamities is because I have a self (shen). If I did not have a self, what calamities would I have?” Although shen may mean body, here it more likely refers to a separate (constructed and habituated) self. We must avoid Hellenized Christian-influenced readings of shen as “body,” with the implication that there is a soul inside that physical shell.

Chapter 8

1 Other translations of de include “integrity,” “potency,” and “potentiality.” For some additional scholarly perspectives on the meaning of de see Waley 1958: 31–2; Mair 1990: 133–5. While both Waley and Mair point out that de may be “positive” or “negative,” and in the process conflate de with the Indian notion of karma, the foundational Daoist view is that de, in the context of and as an expression of successful Daoist practice, has particular qualities, qualities which exert beneficial and transformational influences on others. As such, Daoist de may challenge conventional morality and social norms, but actually may be more authentically “moral.” The key point is that de is rooted in Daoist practice and ways of being, not in habituation, intellectualism, and philosophical rumination.

Chapter 9

1 Many individuals have suggested that the category of “hallucinogen” be replaced with “entheogen” (lit., “god-spawning substance”), especially with respect to naturally occurring organic (not humanely synthesized) substances such as Peyote and Psilocybin mushrooms (see, e.g. Grof 2001; Smith 2003).

Chapter 10

1 The first line of the passage literally reads “to pant and puff, to hail and sip,” with the latter two characters generally used for exhaling and inhaling. These are probably four types of breathing. See Kohn 2008a: 56–8. I have left the characters untranslated in order to demonstrate the ways in which the passage anticipates the Six Sounds, which are discussed below.

Chapter 11

1 The first line of Chapter 10 of the Daode jing actually does not specifically refer to the ethereal soul (hun). I have followed the Heshang gong commentary in reading hun (“ethereal soul”) for ying (“encampment”). For the technical meaning of hun see Chapter 7 herein.

2 Note that Burton Watson, in his highly influential and generally reliable rendering of the text, has mistranslated qi as “spirit.” In the texts of classical Daoism, it is clear that qi is central, although the contextual meaning of the term, whether subtle breath or physical respiration, is open to interpretation. Following Watson, most nonspecialists misinterpret the passage.

Chapter 13

1 In the passage, buxu refers to both approaching the altar and the recitation of the opening liturgical hymn chanted by the officiant or chief cantor (jingzhu).

Chapter 14

1 Interestingly, the Daqin (Roman) Pagoda, a seventh-century Nestorian Christian missionary site, is located about two miles west of Louguan tai and is visible from the surrounding landscape. Later, probably by the late eleventh century, the site was converted into a Buddhist temple.

Chapter 16

1 While Daoism, especially the Primitivist lineage of classical Daoism, clearly has some overlap with modern movements such as deep ecology, Neo-Primitivism, and “back-to-the-land” intentional communities, it is not completely anti-technological; Daoism is not a quasi-Luddite movement. Rather, generally speaking, Daoism has emphasized place-specific communities utilizing appropriate technology, that is, technology on a human scale and characterized by sufficiency. See, for example, Chapter 12 of the Zhuangzi, wherein a gardener responds to the offer of technological advance as follows: “Where there are machines, there are bound to be machine worries; where there are machine worries, there are bound to be machine heartminds.”

2 Here “family resemblance” and “recognizibility” refer to the degree to which the observed phenomenon resembles its source-tradition or source-community.

3 At present, it is unclear how the organizations calculate membership. Some seem to mean committed members and supporters. Others seem

to mean anyone who has some degree of association. In general, I have used the statistics supplied by the given organization.

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2023/08/13

도인 - 위키백과, 導引 (氣功) (중국어 한역) Daoyin (영어)

도인

각주[편집]

참고 문헌[편집]

도인(기공) [ 편집 ]

[ 편집 ] 참조

참조 [ 편집 ]

Daoyin

The Daoyin Tu[edit]

Effects[edit]

See also[edit]

References[edit]

External links[edit]

Common misconceptions about Daoist tradition

Further reading

Komjathy. Daoist Tradition: 16 Notes, Bibliography, Index