DOCSLIB.ORG

USM 1.5 Credit Course Curriculum January 2020 Course # RHF124

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
USM 1.5 Credit Course Curriculum January 2020 Course # RHF124 USM 1.5 Credit Course curriculum January 2020 Course # RHF124 Acknowledgements to my teacher Master Yang Yang and Center for Taiji Studies whose material is widely referenced. Instructor: Jason Ames of Maine Center for Taijiquan & Qigong [email protected] 780-9581 ​ ​ Each Class 20 minutes of warm-ups with essential skill building qigong 5 mins notes at mid point 25 mins of Form movement, lecture/discussion 10 mins “static” meditation near end of class 3 absences max: make up available @ MCT with permission Alternative arrangements and/or special cases regarding make-ups or substitute assignments must be submitted in writing. Homework: Practice 20 minutes 3x/week not on class days Required writing: two paragraphs a week reflecting on your experience with the practice. Required reading: An Overview of Best Practices in Taiji- Dr. Yang Yang http://www.chentaiji.com/articles/Best_Taiji_Practices_Aug_08.pdf Suggested reading: http://www.chentaiji.com/articles/integrating.html Taijiquan: The Art of Nurturing, The Science of Power, Yang Yang 2 written assignments, 2 pages minimum each. Suggested topics: • Describe the pillars of a traditional Taiji practice and explain the importance of each aspect. • What are distinct differences between internal vs. external movement? What are some of the key aspects of mindful awareness practice? • What elements of the CurriculumDRAFT were most important to you? What did you learn about Taiji and about yourself in your practice at home. Essential skill building Qigong Warm-ups: - Grand opening - Collecting Qi to Dantein - Open the Temple Doors - Circulating the Qi - Dropping the qi to wash the organs - Wuji Standing Meditations - Sante Standing Mediations - Agility Drills Forms: - Opening - Lazily Tying Coast - Fist Under Elbow - Stepping Back - Part the Horse’s Mane - Cloud hands - Return Qi to Dantien CLASS 1 & 2: FOUNDATIONS; BUILDING AWARENESS & “GONG” Brief history of Taijiquan, Pillars of practice, Qigong & definitions/terminology Body/Mind/Breath Awareness, Essential Silk Reeling Qigong CLASS 3 & 4: OPENING FORM & THE 4 FUNDAMENTAL “ENERGIES” Standing & Sitting Meditations Agility Drills CLASS 5 & 6: QIGONG & FORMS Lazily Tying Coat Step Back CLASS 7& 8: QIGONG & FORMS Fist under elbow Cloud hands CLASS 9 & 10: PUTTING THE 7 FORMS TOGETHER Reviewing & refining the 7 forms Breath & Introduction to partner work CLASS 11 & 12: QIGONG & FORMS: wu-wei, wuji, Tao 7 Form review, variations Extended form practice and discussion. CLASS 13 & 14: PRACTICE, REVIEW AND QUESTIONS 2 Person work, Partner Qigong, Push Hands Student demonstration COURSE OBJECTIVES DRAFT 1: Become acquainted with essential biomechanics, applied mental intention and internal energy development methods required to build gong and establish foundation for Taiji forms. 2: Learn basic history of Taijiquan and about Yin/Yang theory. 3: Learn efficient and integrated use of body and the role that the breath, heart/mind & intention have on physicality and personal harmony. 4: Deepen the appreciation for and awareness of the relationship between ones mental, emotional, physical and spiritual experience. 5: Explore the differences between physical learning, mental learning & mind/body learning. 6: Learn to appreciate the relationship between “healing arts” and “martial arts” aspects of Taiji. Understand how Taijiquan practice can help to influence our interactions between ourselves ​ ​ and others. Vocabulary: Qigong, Taijiquan, “gong” Chen, Yang, Sun Wu styles. EBT/EBQ Chinese medicine/ meridians Wuji: The value of stillness Yin /Yang Sitting, standing, lying meditations Static/ Dynamic exercises Forms, push hands/partner training Agility training, Alignment, Central equilibrium Silk reeling (nei & shien) Quiet mind/tranquility Reverse or dynamic breathing, abdominal or belly breathing, whole body breathing Peng, Lu, Ji, An, Song, Dantein, Lougong, Base of support, Range of motion Links • How to Structure Daily Practice - http://centerfortaiji.com/newsletter/17March2012/TrainingTip13.html • A training tip for the New Year: On Meditation - http://centerfortaiji.com//newsletter/16Dec2011/TrainingTip12.html • Or peruse Dr. Yang’s Newsletter Training Tips - http://centerfortaiji.com/newsletter/training_tips.html • Introduction to Dr. Yang Yang’s Evidence-Based Taiji (EBTTM) and Qigong Program - http://centerfortaiji.com/articles/IntroductiontoDr.YangYangsEBTProgram.docDRAFT (MS Word doc) ​ • CTS Research on Dr. Yang Yang’s Evidence-Based Taiji (EBTTM) and Qigong Program: - http://centerfortaiji.com/articles/CTSEBTstudies2.pdf (pdf doc) ​ A FEW TRADITIONAL SAYINGS RELATED TO TAIJI/QIGONG AND HEALING: 事半功倍o Shì bàn gong bèi. Half the work, double the result (i.e., if you practice and study efficiently, you can learn in a fraction of the time). 练拳不练功,到老一场空o Lian quán bù lian gong, dào lao yi chang kong. If you practice form (external movement), but do not practice gong, even if you practice your whole life, your art will be empty. 药补不如食补,食补不如气补,气补不如神补o Yào bu bù rú shí bu, shí bu bù rú qì bu, qì bu bù rú shén bu. To improve your health, medicine is not as good as food/nutrition; food/nutrition is not as good as qi(gong); qi(gong) is not as good as spiritual nourishment. 吾日三省吾身o Wu rì san xing wu shen. One should look inward three times a day. 不静不见动之奇o Bù jìng bù jiàn dòng zhi qí. If you don’t have quietness or tranquility, you will never see the miracle of movement. 气功能祛病,缘由在松静o Qì gong néng qu bìng, yuán yóu zài song jìng. Song (relaxation) and jing (tranquility/quietness) are the reasons why qigong can heal you. 笑一笑, 十年少; 愁一愁, 百了头o Xiao yi xiao, shi nian shao; chou yi chou, bai le tou. Smile one smile and you are ten years younger. Add more worries and you gain more white hair. USM & Departmental Policies: Cell Phones:​ Please be sure all cell phones or pagers are ​turned off​. Ringing electronic devices are very disturbing in the classroom and ​will not be tolerated​. Students are not expected to leave class to attend to any messages being received. Should you have an impending family emergency that will be clearly necessary to attend to immediately please let me know at the beginning of class. Laptops:​ ​Are only used for classroom subject matter​. Any other usage during class time will result in your inability to use your laptop during class. NOTICE OF RISK​: Because there are always risks when one participates in physical activity, participation in the activities incorporated in this course could cause participants to suffer minor or serious bodily harm. Any student who enrolls in this course voluntarily chooses to do so at his/her own risk. A student should only participate if he/she is physically and mentally able to do so. If a student has questions about the content of the course, risks or hazards, he/she should discuss concerns with the Instructor. The Recreation and Leisure Studies Department reserves the right to request written medical clearance for entrance into and participation in courses, which require high intensity or physically challenging exercise. ADA/Non-Discrimination​: The Americans with Disabilities Act of 1992 mandates the elimination of discrimination against persons with disabilities. If you need course adaptations or accommodations because nd of disability, please contact the Office for Students with Disabilities, 2​ ​ floor, Luther Bonney Hall (780-4706; TTY 780-4396). Harassment​: Harassment is defined as looks, words or actions between unequals in social authority (e.g. professor/student) and/or between students and staff/peers that create a chilling environment for the student resulting in impaired work and/or learning. Students who feel they have been harassed should report the harassment to the Chairperson/Director of the Department offering the course, or to the Chairperson/Director of the Department where the incident has occurred, as soon as possible. At theDRAFT Chairperson/Director’s request, students who report harassment should be prepared to provide, in writing, examples/incidences of behavior, which would support the perception of harassment. If the perceived harassment involves the Department Chairperson/Director, the students should report the harassment to the Dean of the College of Nursing and Health Professions. The Chairperson/Director or Dean will investigate the complaint, including talking to the involved parties separately. In the case of harassment based on any of the protected classes, see the University’s Sexual Harassment Policy in the University’s Undergraduate and Graduate catalogs. Protected classes include race, religion, national origin, ancestry, gender, physical and mental disability, and sexual orientation. Academic Integrity​: Plagiarism, cheating, and falsification of information are violations of academic integrity that will not be tolerated in this class. Please check the USM Office of Community Standards website (​www.usm.maine.edu/ocs/​) for official definitions of these practices. APA Format​: ​Students are expected to follow the format of ​The Publication Manual of the American Psychological Association​ (APA). The APA Publication Manual presents explicit style requirements for authors and students in the preparation of manuscripts and papers. The sample paper found in the back of the APA manual may be very helpful. APA tutoring is available through the Learning Center located in Luther Bonney Hall (780-4228). student is expected to be attending class on time and for the Attendance and Class Participation​: ​Each ​ entire period, participate in class, and follow class rule. ​ The instructor will take attendance each class session. If the student cannot attend class due to extreme circumstances they are expected to contact the instructor prior to the class. Civility Statement: ​The College of Science Technology and Health encourages all students to review our “commitment to civility. As outlined in the statement, “we will not tolerate disrespectful or abusive speech and or disruptive behavior from individuals or groups. Everyone has the responsibility to foster a safe and supportive learning and work environment”. DRAFT.
Load more

Recommended publications
  • Wuji Zhanzhuang – the Ultimate Stance
    Qigong Essentials: Wuji Zhanzhuang – ‘Ultimate Stance’ – concept version 0.3 – March 2010 WUJI ZHANZHUANG – THE ULTIMATE STANCE Wuji zhanzhuang is the most essential ‘activity’ or ‘practice’ of qigong. However, it is probably also the most ignored aspect of qigong practice in mainstream qigong practice. And even more important, it is, more than anything else in qigong, primarily a non-practice. Not something you can do1. That is, not something you can do according to our conventional and habitual assumptions about doing. Just like we can never hear Zen’s ‘sound of one hand clapping’ if we hold on to conventional and habitual assumptions about hearing. Depending on how literal we go, wuji zhanzhuang can be translated with words like: ‘no limit pole standing’, ‘ultimate posture’, ‘the stance of limitlessness’ or ‘ultimate stance’. The word zhanzhuang alone refers to a wider range of ‘posture practice’ of which wuji zhanzhuang is the base and essence2. The wuji zhanzhuang is considered to be the basis of all other stances, breathing methods, Figure 1: image from a the standard wuji zhanzhuang visualizations and movements. According to Chinese cosmology, in which practice from a taijiquan arts like qigong and taijiquan are grounded, taiji, better known as yin & manual. yang, the ultimate poles, originate from wuji. In the classical text on taijiquan, a martial art that is based on taiji philosophy, it says: 太極者，無極而生，陰陽之母也。 Taiji, is born of Wuji, that is the mother of Yin and Yang. Quite often a qigong form begins with the wuji zhanzhuang, moves on to taiji zhanzhuang and then into a variety of movements.
    [Show full text]
  • Rediscovering the Idea of Cultural Heritage and the Relationship with Nature: Four Schools of Essential Thought of the Ancient Han Chinese
    heritage Article Rediscovering the Idea of Cultural Heritage and the Relationship with Nature: Four Schools of Essential Thought of the Ancient Han Chinese Otto Chen * and Dawei Han Department of Civil Engineering, University of Bristol, Bristol BS8 1TR, UK * Correspondence: [email protected]; Tel.: +44-117-903-5428 Received: 12 June 2019; Accepted: 28 June 2019; Published: 3 July 2019 Abstract: After a long-standing debate of pluralism in heritage conservation, the global practice has just started to broaden its view from material to people and even to nature, leading to the potential of a more comprehensive understanding and harmony between these spheres. Notwithstanding that the shift from material to people and then to nature seemingly looks like the only path in the modern heritage conservation movement to achieve the foregoing goals, in fact, there exist some regional cultures that originally featured particular views on human–nature harmony. This paper hence highlights the regional difference in heritage with a focus on China of ancient times, which unfolds the particular perspective emphasising the unity of human and nature. With a case study of Huaqing Palace of the Tang Dynasty (618–907 CE), the research is expected to be the first attempt to rediscover that the four schools of thought, Buddhism, Taoism, Confucianism and I Ching, had jointly formed a “wisdom” system of the ancient Han Chinese in shaping the idea of cultural heritage, as well as the idea of heritage conservation, which were inherited by modern Chinese without knowing and recognising it. The paper, therefore, argues that without understanding and acknowledging the significance of the ancient Han Chinese’s particular view on nature and the universe formed by the four schools of thought behind the material, it is not likely to protect and promote comprehensively their heritage value, such that the importance of cultural diversity will be just rhetoric.
    [Show full text]
  • Some Linguistic Evidence for Early Cultural Exchange Between India and China
    SINO-PLATONIC PAPERS Number 66 March, 1995 Some Linguistic Evidence for Early Cultural Exchange between India and China by Qingzhi ZHU Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS is an occasional series edited by Victor H. Mair. The purpose of the series is to make available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including Romanized Modern Standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino-Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. The only style-sheet we honor is that of consistency. Where possible, we prefer the usages of the Journal of Asian Studies. Sinographs (hanzi, also called tetragraphs [fangkuaizi]) and other unusual symbols should be kept to an absolute minimum. Sino-Platonic Papers emphasizes substance over form.
    [Show full text]
  • The Dao De Jing­ a Qigong Interpretation 道德經氣功解
    The Dao De Jing A Qigong Interpretation 道德經氣功解 Lao Tzu Translation and Commentary by Dr. Yang, Jwing-Ming YMAA Publication Center Wolfeboro, NH USA YMAA Publication Center, Inc. PO Box 480 Wolfeboro, New Hampshire, 03894 1-800-669-8892 • info@ymaa . com • www. ymaa . com ISBN: 9781594396199 (print) • ISBN: 9781594396205 (ebook) Copyright © 2018 by Dr. Yang, Jwing-Ming All rights reserved including the right of reproduction in whole or in part in any form. Managing Editor: T. G. LaFredo Copy Editors: Doran Hunter and Leslie Takao Cover design by Axie Breen This book typeset in Electra LT Illustrations courtesy of the the author unless other wise noted. 10 9 8 7 6 5 4 3 2 1 Publisher’s Cata loging in Publication Names: Laozi, author. | Yang, Jwing-Ming, 1946- translator, author of added commentary. Title: The dao de jing : a qigong interpretation / Lao Tzu ; translation and commentary by Dr. Yang, Jwing-Ming. Description: Wolfeboro, NH USA : YMAA Publication Center, [2018] | Includes bibliographical references. Identifiers: ISBN: 9781594396199 | 9781594396205 (ebook) | LCCN: 2018945774 Subjects: LCSH: Laozi. Dao de jing. | Laozi--Criticism and interpretation. | Taoism. | Taoist philosophy. | Philosophy, Chinese. | Qi gong. | Mind and body. | Meditation. | Well-being. | Qi (Chinese philosphy) | Medicine, Chinese. | BISAC: PHILOSOPHY / Taoist. | BODY, MIND & SPIRIT / I Ching. | HEALTH & FITNESS / Alternative Therapies. Classification: LCC: BL1900.L3 E5 2018 | DDC: 299.5/1482--dc23 NOTE TO READERS The practice, treatments, and methods described in this book should not be used as an alternative to professional medical diagnosis or treatment. The author and publisher of this book are NOT RESPONSIBLE in any manner whatsoever for any injury or negative effects that may occur through following the instructions and advice contained herein.
    [Show full text]
  • The Human and the Inhuman: Ethics and Religion in the Zhuangzi
    bs_bs_banner ERIC S. NELSON THE HUMAN AND THE INHUMAN: ETHICS AND RELIGION IN THE ZHUANGZI Abstract One critique of the early Daoist texts associated with Laozi and Zhuangzi is that they neglect the human and lack a proper sense of ethical personhood in maintaining the primacy of an impersonal dehumanizing “way.” This article offers a reconsideration of the appropriateness of such negative evaluations by exploring whether and to what extent the ethical sensibility unfolded in the Zhuangzi is aporetic, naturalistic, and/or religious. As an ethos of cultivating life and free and easy wandering by performatively enacting openness and responsiveness to things in an immanent this-worldly context, the Zhuangzi is oriented toward the relational attunement of disposition and practice rather than toward metaphysics or religion in a transcendent sense. It consequently suggests an immanent anarchic ethics without principles while neither forgetting nor reifying the sacred and the mundane in its playful illumination of the biospiritual dynamics of cultivating life. I. INTRODUCTION One reading of the texts associated with the names Laozi 老子 and Zhuangzi 莊子 is that they ignore the properly human and ethical in upholding the supremacy of an indifferent,1 impersonal, and fatalis- tic dao.2 Such concerns are formulated in the “Confucian” (ru 儒) tradition, for example by Xunzi 荀子, and remain prominent among both contemporary religious and secular personalist critics of early Daoism who argue that it lacks an appropriate conception of ethical personhood and moral agency. Early Daoist language appears paradoxically both impersonal and individualistic in how it depicts the sage as differentiated from ERIC S.
    [Show full text]
  • Tai Chi Wisdom
    NOT FOR SALE TAI CHI WISDOM FROM THE MASTERS 太 極 拳 THE TAI CHI CLASSICS p2 ‐38 SELECECTED ARTICLES p39‐ 132 THE TAI CHI CLASSICS Page Article 3 TAO TE CHING 6 ART OF WAR 9 TREATISE ON PAKUA 10 SIX HARMONIES 12 EIGHT METHODS 14 TREATISE ON SYMBOLISM OF TAI CHI 15 TAI CHI CHUAN CHING 16 TREATISE ON TAI CHI CHUAN 18 COMMENTARY ON TAI CHI CHUAN CLASSICS 19 SONG OF THIRTEEN POSTURES 20 INSIGHTS INTO THIRTEEN POSTURES 22 SONG OF EIGHT GATES 24 SONG OF FIVE STEPS 25 FIVE CHARACTER SECRET 27 TOTAL APPLICATION 29 SPIRITUAL AND MARTIAL OF TAI CHI CHUAN 31 SONG OF PUSH HANDS 32 ESSENTIALS OF FORM AND PUSH HANDS 33 DISCOURSE ON TAI CHI CHUAN PUSHING HANDS 34 YANG’S TEN IMPORTANT POINTS 36 SONG OF FORM AND FUNCTION 37 ANCIENT POEM OF UNIVERSAL POST TAO TE CHING Lao Tzu 2 Under heaven all can see beauty as beauty only because there is ugliness. All can know good as good only because there is evil. Therefore having and not having arise together. Difficult and easy complement each other. Long and short contrast each other: High and low rest upon each other; Voice and sound harmonize each other; Front and back follow one another. Therefore the sage goes about doing nothing, teaching no‐talking. The ten thousand things rise and fall without cease, Creating, yet not. Working, yet not taking credit. Work is done, then forgotten. Therefore it lasts forever. 4 The Tao is an empty vessel; it is used, but never filled.
    [Show full text]
  • Wuji (Wu Chi) Position Some Deeper Concepts
    ai mi www.MetroWestTaiChi.com 508-656-0550 [email protected] Wuji (Wu Chi) Position Some Deeper Concepts Initially, the Wuji position may simply seem like just a physical stance used as a starting point to the form. However there is a lot more to it than that. Below is some information that will help you to start discovering a few somewhat deeper aspects to it. What is Wuji This will come to make more sense over time. But, here is a beginning... In Taoist cosmology, all that is contained in the world is a mix and flow between Yin and Vang (feminine and masculine, dark and light, earth and sun, cold and hot, internal and external, retreating and advancing - this list could go on forever). All of this is also expressed in the T'ai Chi form. Wuji is the neutral state before any of these energies are expressed. From the cosmological perspective it was the state of being before the universe started expressing itself in Yin and Yang. In T'ai Chi, it is a state of being that has a peaceful and still quality before we start moving. This does not mean it is empty. The Wuji Position is filled with energy. It has simply not been expressed yet in the movements. A Deeper Wuji To begin with, once you have learned the structural elements of the Wuji Position, you will benefit from developing "a feel" for the position. The ideas is that we want to be able to just naturally come back to it without having to run through the list of structural elements provided on the first handout.
    [Show full text]
  • Why Is It Change Instead of Being? Meditating on the Interalogical Meaning of Change/Yi in the Book of Change
    Why Is It Change Instead of Being? Meditating on the Interalogical Meaning of Change/Yi in the Book of Change Geling Shang Grand Valley State University ABSTRACT This article explores the multiple senses of yi or change in the Yi Jing or Book of Change, as a conception that denotes nothing but interality. By looking at the text inter - alogically, it tries to reveal that the underlying magnitude of the book is its focus on change as a study of interality (jianxing 间性 ), rather than Being, which thus became the foundation or point of departure of early Chinese thought. KEYWORDS Change; Being; Yi Jing (I Ching) ; Interality; Interalogy; Chinese philosophy RéSumé Cet essai explore les sens multiples du Yi ou les changements du Yi Jing ou Livre du changement comme conception qui n’exprime rien d’autre que l’intéralité (interality). Une analyse interalogique du texte tend à révéler que la magnitude sous-jacente du livre tient à sa focalisation sur le changement en tant qu’étude de l’intéralité (interality - jianxing 间性 ), plutôt que de l’Etre, ce qui par consequent devient le fondement ou point de départ de la pensée chinoise ancienne. mOTS CLéS Changement; Être; Yi Jing (I Ching) ; Interalité (Interality); Intéralogie (Interalogy); Philosophie chinoise Introduction Heidegger famously asked, “Why are there beings rather than nothing?” He regarded this as the most important question of metaphysics, remarking, “[it] is first in rank for us first because it is the most far reaching, second because it is the deepest, and finally because it is the most fundamental of all questions” (Heidegger, 1959, p.
    [Show full text]
  • Nature Naturing Ziran in Early Daoist Thinking A
    NATURE NATURING ZIRAN IN EARLY DAOIST THINKING A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY MAY 2018 By Jing Liu Dissertation Committee: Roger T. Ames, Chair Franklin Perkins, Co-chair Steve Odin Chung-Ying Cheng David McCraw Kai Zheng Keywords: Nature, Ziran, Daoism ABSTRACT Due to the worsening environmental situation, the relation between nature and humans has been reflected on by environmental philosophers. However, we often find that the very meaning of nature has not been brought to light. So what is nature? My thesis shows that ziran in early Daoism offers us an alternative to the modern concept of nature as an object to be controlled and exploited for human purposes. Ziran is the very process of the transformation of dao and things, in which the intimacy of dao, things and humans is kept. My thesis presents ziran or nature as a way of life that penetrates dao, things, and humans. It is with the understanding of ziran that the nature of humans and all things are illuminated. Daoist ziran also sheds light on the creativity of a feminine power as the realization of nature which emphasizes the interplay between the female and the male (yin and yang), setting a contrast with any exclusively patriarchal principle of the relationship between humans and “nature.” While ziran offers us an alternative to the modern concept of nature, the investigation on ziran seeks dialogue with Western thoughts. By questioning the meaning of nature through the lens of Daoist ziran many important terms in western philosophy, e.g., being and nonbeing, permanence and transience, truth, reality, freedom and so on are reinterpreted and gain refreshed meanings.
    [Show full text]
  • Linguistic Strategies in Daoist Zhuangzi and Chan
    1111 2 3 4 5111 LINGUISTIC STRATEGIES IN 6 7 DAOIST ZHUANGZI AND 8 CHAN BUDDHISM 9 10 11 2 3111 As the first systematic attempt to probe the linguistic strategies of 4 Daoist Zhuangzi and Chan Buddhism, this book investigates three 5 areas: deconstructive strategy, liminology of language, and indirect 6 communication. It bases these investigations on the critical examin- 7 ation of original texts, placing them strictly within soteriological 8 contexts. 9 While focusing on language use, the study also reveals some import- 20111 ant truths about the two traditions, and challenges many conven- 1 tional understandings of them. Responding to recent critiques of 2 Daoist and Chan Buddhist thought, it brings these traditions into 3 a constructive dialogue with contemporary philosophical reflection. 4 It “discovers” Zhuangzian and Chan perspectives and sheds light 5 on issues such as the relationship between philosophy and non- 6 philosophy, de-reification of words, relativizing of the limit of 7 language, structure of indirect communication, and use of double 8 negation, paradox, tautology, irony, and poetic language. 9 30111 Youru Wang teaches Asian thought in the Philosophy and Religion 1 Department at Rowan University, Glassboro, New Jersey. His area 2 of speciality is Chinese Buddhist thought and early Daoist thought. 3 His articles have appeared in journals such as International Philosophical 4 Quarterly, Philosophy East and West, Asian Philosophy, and Journal of Chinese 5 Philosophy. 6 7 8 9 40111 1 21111 folio 1111 2 3 4 5111 6 7 8 9 10 11
    [Show full text]
  • Daoism in the Twentieth Century: Between Eternity and Modernity
    UC Berkeley GAIA Books Title Daoism in the Twentieth Century: Between Eternity and Modernity Permalink https://escholarship.org/uc/item/13w4k8d4 Authors Palmer, David A. Liu, Xun Publication Date 2012-02-15 License https://creativecommons.org/licenses/by-nc-nd/3.0/ 4.0 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Daoism in the Twentieth Century Between Eternity and Modernity Edited by David A. Palmer and Xun Liu Published in association with the University of California Press “This pioneering work not only explores the ways in which Daoism was able to adapt and reinvent itself during China’s modern era, but sheds new light on how Daoism helped structure the development of Chinese religious culture. The authors also demon- strate Daoism’s role as a world religion, particularly in terms of emigration and identity. The book’s sophisticated approach transcends previous debates over how to define the term ‘Daoism,’ and should help inspire a new wave of research on Chinese religious movements.” PAUL R. KATZ, Academia Sinica, Taiwan In Daoism in the Twentieth Century an interdisciplinary group of scholars ex- plores the social history and anthropology of Daoism from the late nineteenth century to the present, focusing on the evolution of traditional forms of practice and community, as well as modern reforms and reinventions both within China and on the global stage. Essays investigate ritual specialists, body cultivation and meditation traditions, monasticism, new religious movements, state-spon- sored institutionalization, and transnational networks. DAVID A. PALMER is a professor of sociology at Hong Kong University.
    [Show full text]
  • Taoist Cosmology Gnostic Muse
    Taoist Cosmology Gnostic Muse “Tao is empty- Its use is never exhausted Bottomless- the origin of all things… Deeply subsistent- I don’t know whose child it is. It is older than the Ancestor.” -Tao Te Ching, 4 “Tao called Tao is not Tao. Names can name no lasting name. Nameless: the origin of heaven and earth. Naming: the mother of the ten thousand things”. -Tao Te Ching, 1 “Any name of God which is found in the Bible can not be applied to the Deity prior to His self- manifestation in the Creation, because the letters of those names were produced only after the emanation… Moreover, a name implies a limitation in its bearer; and this is impossible in connection with the ‘En Sof.” -The Sephir Yetzirah “Before He gave any shape to the world, before He produced any form, He was alone, without form and without resemblance to anything else.” -The Zohar Tao, the true God beyond all creation cannot be named. Tao is the same as the Logos of the Greeks, Ptah of the Egyptians who created with his mind and his word, the Ain Soph Aur, or Absolute, in the Hebrew kabbalah. Tao is also the void nature within ourselves. To know tao, to know our spiritual aspect, we must understand the nature of the universe which is manifestation and multiplicity, and also in its deepest nature, it is unity and pure un- manifestation. We have a spiritual essence within us, that is very well hidden deep within our https://www.gnosticmuse.com Taoist Cosmology Gnostic Muse personalities and our very dual nature.
    [Show full text]