18 - Practices.
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18 - Practices.
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概要
Key elements of Taoist practice include a commitment to self-cultivation, wu wei, and attunement to the patterns of the Tao. The practice of Taoism seeks to develop the body back to its original level of energy and restore it to its original state of creation. The body is no longer just a means of living in harmony in the world; it is itself a universe. Most Taoists throughout history have agreed on the importance of self cultivation through various practices, which were seen as ways to transform oneself and integrate oneself to the deepest realities.
Communal rituals are important in most Taoist traditions, as are methods of self-cultivation. Taoist self-cultivation practices tend to focus on the transformation of the heart-mind together with bodily substances and energies (like jing and qi) and their connection to natural and universal forces, patterns, and powers.
Despite the detachment from reality and dissent from Confucian humanism that the Tao Te Ching teaches, Taoists were and are generally not misanthropes or nihilists and see humans as an important class of things in the world. However, in most Taoist views humans were not held to be especially important in comparison to other aspects of the world and Taoist metaphysics that were seen as equally or more special. Similarly, some Taoists had similar views on their gods or the gods of other religions.
According to Louis Komjathy, Taoist practice is a complex subject that includes "aesthetics, art, dietetics, ethics, health and longevity practice, meditation, ritual, seasonal attunement, scripture study, and so forth."
Throughout the history of Taoism, mountains have occupied a special place for Taoist practice. They are seen as sacred spaces and as the ideal places for Taoist cultivation and Taoist monastic or eremitic life, which may include "cloud wandering" (yunyou) in the mountains and dwelling in mountain hermitages or grottoes.
Tao can serve as a life energy instead of qi in some Taoist belief systems.
The Nine Practices.
One of the earliest schemas for Taoist practice was the "nine practices" or "nine virtues" (jiǔxíng), which were taught in the Celestial Masters school. These were drawn from classical sources, mainly the Tao Te Ching, and are presented in the Laojun jinglu (Scriptural Statutes of Lord Lao; DZ 786).
The nine practices are:
- Nonaction (wu wei): Acting in a way that does not force outcomes, responding to situations with minimal contrivance so things unfold in accordance with the Dao.
- Softness and weakness (róuruò): Valuing flexibility, humility, and yielding strength, on the model of water, which overcomes hardness by not resisting it head-on.
- Guarding the feminine (shǒucí): “Holding to the receptive” by maintaining a quiet, nurturing, non-dominating posture that preserves inner vitality and avoids aggressive display.
- Being nameless (wúmíng): Not fixating on labels, status, or reputations, and returning to the prior-to-concepts simplicity from which distinctions arise.
- Clarity and stillness (qīngjìng): Cultivating mental and energetic quiet so perception becomes clear and one can align with the natural order without agitation.
- Being adept (zhūshàn): Developing broad skill in “the goods” (virtues/beneficial actions), so one’s conduct is reliably helpful, timely, and appropriate.
- Being desireless (wúyù): Reducing grasping and craving that distort judgment, so action is guided by what is fitting rather than what the ego wants.
- Knowing how to stop and be content (zhī zhǐzú): Recognizing sufficiency (setting limits and resting satisfied) so ambition doesn’t become compulsive and destructive.
- Yielding and withdrawing (tuīràng): Stepping back, giving way, and letting others take precedence when appropriate, reducing conflict and maintaining harmony.
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