309:(quiet sitting). "Neo-Confucians argued that quiet sitting was oriented to this world and aimed at perfecting one's self, whereas Buddhist and Daoist meditation focused on forgetting the world and abandoning one's self." (Yao 2000, p. 222). Furthermore, "Neo-Confucian scholars take quiet sitting (Jing zuo) to be only a way to help understand one's gain in self-cultivation and they do not see it as a means to isolate oneself from human affairs. They believe that it is only within this world and among worldly affairs that one can progress in the path of spiritual cultivation." (Yao 2000, p. 223).
458:"The Way of learning to be great consists in manifesting the clear character, loving the people, and abiding in the highest good. Only after knowing what to abide in can one be calm. Only after having been calm can one be tranquil. Only after having achieved tranquility can one have peaceful repose. Only after having peaceful repose can one begin to deliberate. Only after deliberation can the end be attained. Things have their roots and their branches. Affairs have their beginnings and their ends. To know what is first and what is last will lead one near the Way." (Wilson 1991)
338:. Investigation of things and the world around you were very important aspects and teachings of Zhu Xi. "He also believed that knowledge and action always required each other."(Yao, p 220). According to Zhu Xi, to achieve enlightenment, an individual must actively seek knowledge, investigate ideas/events, meditate upon them, and then investigate some more. "According to this understanding, spiritual meditation is like a circular journey of tranquility and activity, or of preserving the mind and investigating the principle, or of knowledge and action." (Yao, p 220). For Zhu Xi,
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seeds of moral virtue" (Berthrong 1998). Meditation embodies the state of serenity and calmness, where the practitioner can free themselves from and/or become unaffected by their surroundings. They can clear and settle the heart-mind completely and are then able to assess their knowledge in an open-minded and unbiased manner (Wilson 1991): "The Master said, 'Hui is capable of occupying his whole mind for three months on end with no thought but that of
Goodness. The others can do so, some for a day, some even for a month, but that is all.`` (
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Yang-Ming believed that "it was right to search for sagehood within and there was no need to seek it in things and affairs outside. Self-examination and inward exploration are enough for one to gain true knowledge and to be a sage." (Yao, p 221). Even though Wang Yang-Ming thought quiet sitting would be useful for his students, he did not want it to be the only thing that they tried to accomplish. Quiet sitting was only good if it would help them grow in virtue and learn/reflect on how they, as a moral person, should grow.
423:"The Confucian transformation model starts with individual meditation and goes through personal enhancement, self-discipline, personality integrity, family integration, state governance, and reaches the excellence of universal commonwealth". To achieve personal meditation, "one must learn to rest the energy (chu chu) to be stabilized (ting), be still and calm (ching), reach peace (an) and be mindful (li)". To have mindful energy, one must be "ready to learn the truth and reveal the virtue (te)".
25:
434:.'. Qigong "is a process of training the mind, body, and spirit with the aim of guiding ones thoughts so that they can prepare for further development. It aims to internalize and calm the energy (qi) and to calm the mind, body and spirit". Another component is to desire and "reach a peaceful state so that one can become a thoughtful person to themselves and others" around them through practicing qigong.
301:, does not require the stopping of rational thought but instead relies upon disciplined attention to one's current situation and mental phenomena. Its purpose is to develop an individual to find full realization. (Johnston 2006) As Zhu Xi notes in : "Whenever you have to attend to your daily affairs or undertake any matter, always spend some time in meditation and everything will be all right" (
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as a method of "practical retreat" to grow and develop as individuals. This included spiritual growth as well as the personal improvement and full realization of the practitioner (Johnston 2000). It allows
Confucians to practice veneration for the basic human nature and it allows them to "nourish the
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The "mental processes aim to rejuvenate internal virtue that leads to the insight of real self-awareness and universal energy interconnection". The main focus of these meditations is to "aim to incorporate mind, body and spirit for healing with the three main goals; disease prevention, healing, and
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Both schools of thought, Zhu Xi and Wang
Yangming, influenced Confucian society. Both schools edited and rewrote different aspects of Confucian volumes and texts, tried to clarify concepts and ideas of Confucianism, and helped to develop the spiritual dimension of Confucians. Furthermore, both saw
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himself advised against spending too much time sitting quietly and reflecting, stressing the fact that
Confucians should find a balance in their lives where they would study and reflect upon what one studies equally (Stanford Encyclopedia of Philosophy, n.d.): "'He who learns but does not think is
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and became the preferred term for seated meditation among Neo-Confucians, who tended to avoid more narrowly
Buddhist or Daoist terms. In modern Western parlance, it often refers specifically to Neo-Confucian forms of meditation, but it is also used for other religious and non-religious practices.
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Wang
Yangming was very influential in the Idealistic School of thought. Wang Yang-Ming disagreed with the approach that Zhu Xi had towards quiet sitting. His concept of li was that it is inside every person, and reflection on li, which is manifested in you, is the only way to enlightenment. Wang
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Choose what is good and firmly hold onto it. If we extend our knowledge and investigate the phenomena of things then this is choosing what is good. If we make our thoughts sincere, maintain an upright mind, and cultivate ourselves, this is firmly holding on. These two principles are all that we
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is said to be the "complement to prayer" (Wilson 1991) because "While prayer directs the heart to
Ultimate Reality as a transcendent object, meditation cleanses the heart of all finite objects which obscure Reality so that its ultimate point may be found within." (Wilson 1991). Both prayer and
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Another form of
Confucian meditation is called Chou Won. "Chou means to sit and Won means to forget one's self ". The person simply sits, "lets go and allows God to work". (Wilson 1991). Chou Wong's main focus is to "detach the character from one's self and reach mental freedom". This form of
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Confucian meditation is "important because it teaches the practitioner many things to do with one's self: self-awareness, self-enhancement, self-discipline, and self-actualization as well as learning how to find the truth and create social change".
342:"does not mean to 'sit still like a blockhead, with the ear hearing nothing, the eye seeing nothing, and the mind thinking of nothing."(Yao p 220). It meant actively searching out, investigating, and exploring the world that a person lives in.
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that it was very important to try to be a moral person; developing wisdom, loyalty, filial piety, compassion for humanity, and propriety; they lead to better morals in society in general. Confucian
Meditation from the Great Learning
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Zhu Xi was very influential in the
Rational School of thought. Zhu Xi's concept of li was that it is the constitution of all things, the way by which the world runs its course. This way of thinking and looking at li, when applied to
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simply means 'sitting quietly'. The collocation soon acquired more specific meanings, referring to methods of quiet sitting that were practiced for medical or spiritual purposes. In early sources, such as the philosophical work
321:. The two schools of thought were started by Zhu Xi (Chu Hsi) and Wang Yang-Ming. Each individual took a different approach; most would say an opposing approach. Here, each approach is examined separately.
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seems to have been mainly understood as being a health benefit, but some centuries later spiritual practices were also referred to using this term. At the outset, it was not limited to
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can "perceive the pristine ethical basis of human nature" and also be able to "grasp the essential emptiness of everything." (Johnston 2000). The neo-Confucians were also using
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human capacity development". Confucian meditation is used as "an empowerment tool for the Confucians and their family members by teaching them
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can also be described as a form of spiritual self-cultivation that helps a person achieve a more fulfilling life ("6-Great Traditions").
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is used alongside Confucian scholarship, as it causes the Confucian to "center the self in service to others." (Berthrong 1998).
297:. Even though there are some similarities, there are also some fundamental differences. Confucian meditation, unlike Daoist and
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lost. He who thinks but does not learn is in great danger.' (Lunyu 2.15)" (Stanford Encyclopedia of Philosophy, n.d.).
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is understood to complement Zhu Xi's dictum to "investigate things" (to penetrate the principle (li) of the cosmos):
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Rodney L. Tyler, The Religious Dimensions of Confucianism, SUNY Press, Albany 1990.
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are practiced and are essential parts of Confucian spirituality.
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World Scripture: A Comparative Anthology of Sacred Texts.
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World Scripture: A Comparative Anthology of Sacred Texts
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The concept of meditation was not a major aspect of the
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Zhu Xi Chu Hsi: Further Reflections on Things at Hand
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513:6-Great Traditions. Retrieved October 20, 2008
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268:practices. The term became widely used in the
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277:Confucian meditation and Buddhist meditation
570:United Kingdom: Cambridge University Press.
402:For some, the reflection and meditation of
313:Significant figures in Confucian meditation
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53:Learn how and when to remove these messages
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534:The Stanford Encyclopedia of Philosophy
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532:Riegel, Jeffrey. (n.d.) Confucius. In
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520:Transformations of the Confucian Way.
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491:楊儒賓、馬淵昌也、艾皓德：東亞的靜坐傳統，臺大出版中心，台北2012.
359:It is said that those who practice
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75:tone or style may not reflect the
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568:An Introduction to Confucianism.
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85:guide to writing better articles
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42:or discuss these issues on the
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518:Berthrong, John H. (1998).
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2048:Epistemology
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1957:Yin and yang
1949:
1940:Human nature
1932:
1928:Filial piety
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1845:Confucianism
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1811:
1804:
1775:Zhou Guoping
1770:Zhang Shenfu
1755:Yin Haiguang
1750:Yang Changji
1695:Liu Xiaofeng
1680:Liang Qichao
1565:Carsun Chang
1553:20th century
1539:Zhuang Cunyu
1469:Hong Liangji
1429:Chen Menglei
1424:Chen Hongmou
1406:Zhan Ruoshui
1366:Liu Zongzhou
1336:Hong Zicheng
1331:Huang Zongxi
1237:Fan Zhongyan
1215:Ten Kingdoms
1201:Linji Yixuan
1196:Liu Zongyuan
785:Gongsun Long
747:Eastern Zhou
738:Philosophers
716:
712:Mixed School
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634:Han learning
629:Confucianism
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397:Zhu Xi, 2:17
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270:Song dynasty
258:Confucianism
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216:pratisaṃlīna
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37:
36:Please help
33:
2019:Role ethics
2004:Metaphysics
1780:Zhou Zuoren
1740:Xiong Shili
1725:Tang Chun-i
1720:Sun Yat-sen
1715:Qiu Renzong
1710:Mou Zongsan
1660:Kang Youwei
1605:Feng Youlan
1570:P. C. Chang
1560:Cai Yuanpei
1544:Zeng Guofan
1529:Yu Zhengxie
1459:Gong Zizhen
1454:Feng Guifen
1444:Fang Lanfen
1376:Qian Dehong
1176:Zhang Zhihe
1112:Xiahou Xuan
1052:Bao Jingyan
895:Zhuang Zhou
508:Works cited
239:Terminology
2081:Meditation
2075:Categories
2058:Legitimacy
1760:Yu Dunkang
1730:Tang Yijie
1705:Mao Zedong
1690:Lin Yutang
1655:Jin Yuelin
1650:Jiang Qing
1625:He Guanghu
1595:Chu Anping
1580:Chen Duxiu
1509:Wang Fuzhi
1499:Tan Sitong
1494:Pan Pingge
1489:Liu Yiming
1371:Luo Rufang
1292:Zhou Dunyi
1277:Wang Chuyi
1267:Wang Anshi
1247:Lu Jiuyuan
1127:Yan Zhitui
1117:Xie Daoyun
1019:Yang Xiong
1004:Wang Chong
979:Kong Anguo
840:Shen Buhai
835:Shang Yang
790:Guan Zhong
760:Chunyu Kun
681:Naturalism
479:References
151:March 2024
143:footnoting
93:March 2024
39:improve it
2037:Shan shui
1970:Zhengming
1745:Xu Fuguan
1670:Li Shicen
1645:Ray Huang
1630:Hu Qiaomu
1600:Fang Keli
1590:Ch'ien Mu
1575:Chen Daqi
1504:Tang Zhen
1449:Fang Quan
1361:Liu Bowen
1351:Lai Zhide
1341:Jiao Hong
1326:Chen Jiru
1287:Zhang Zai
1252:Shao Yong
1227:Cheng Hao
1171:Wang Tong
1072:Guo Xiang
994:Liu Xiang
974:Jing Fang
885:Yuan Xian
865:Ximen Bao
820:Lie Yukou
775:Duanmu Ci
765:Confucius
651:Huang–Lao
432:real self
412:Confucius
283:Confucian
243:The term
45:talk page
2031:Ink wash
2009:Politics
1999:Theology
1858:Ming yun
1834:Jing zuo
1793:Concepts
1675:Li Zehou
1640:Hua Gang
1610:Gan Yang
1519:Yan Yuan
1514:Wei Yuan
1484:Lin Zexu
1464:Gu Yanwu
1439:Fang Bao
1434:Dai Zhen
1396:Wu Cheng
1386:Wang Gen
1257:Shen Kuo
1232:Cheng Yi
1191:Liu Yuxi
1097:Sengzhao
1057:Fan Zhen
959:Huan Tan
939:Ban Zhao
890:Zhang Yi
880:Yang Zhu
845:Shen Dao
755:Bu Shang
656:Legalism
624:Buddhism
462:See also
408:Jing zuo
404:Jing zuo
395:—
385:Jing zuo
379:Jing zuo
374:Jing zuo
370:Analects
365:Jing zuo
361:Jing zuo
340:Jing zuo
332:Jing zuo
319:Jing zuo
307:Jing zuo
287:Buddhism
262:Buddhist
254:Jing zuo
250:Hanfeizi
245:Jing zuo
233:Jing zuo
212:Sanskrit
193:Jing zuo
139:citation
2096:Silence
2043:Society
1820:Jian'ai
1635:Hu Shih
1620:Gu Zhun
1479:Ma Qixi
1381:Wang Ji
1346:Jiao Yu
1262:Su Song
1242:Hu Hong
1132:Zhi Dun
1122:Xun Can
1107:Wang Bi
1102:Wang Su
1092:Ji Kang
1087:Huiyuan
1077:Fu Xuan
1067:Ge Hong
1014:Xun Yue
1009:Wang Fu
999:Ma Rong
969:Jia Kui
910:Zou Yan
870:Xu Xing
855:Sun Tzu
825:Mencius
800:Hui Shi
795:Han Fei
770:Deng Xi
707:Yangism
699:Xuanxue
666:Marxism
612:Schools
473:Zuowang
355:Purpose
198:Chinese
2014:Ethics
1987:Topics
1922:Wu wei
1700:Lu Xun
1524:Yu Yue
1474:Ji Yun
1356:Li Zhi
1297:Zhu Xi
1282:Ye Shi
1181:Han Yu
1166:Jizang
1082:He Yan
1062:Fan Ye
989:Lu Jia
984:Liu An
964:Jia Yi
954:Dou Wu
900:Zichan
850:Su Qin
810:Li Kui
692:Daoxue
686:Taoism
661:Mohism
428:Qigong
325:Zhu Xi
303:Zhu Xi
291:Daoism
266:Daoist
225:Zhu Xi
200::
1994:Logic
1977:Ziran
1615:Gu Su
1401:Xu Ai
1186:Li Ao
1161:Fu Yi
875:Xunzi
860:Wu Qi
815:Li Si
805:Laozi
780:Gaozi
468:Zazen
392:need.
372:6.5)
1963:Yong
1910:Tian
1889:Shen
1870:Qing
1827:Jing
1416:Qing
1315:Ming
1310:Yuan
1219:Song
1150:Tang
905:Zisi
830:Mozi
289:and
264:and
227:and
207:lit.
141:and
1934:Xin
1877:Ren
1800:Tao
1145:Sui
1037:Jin
928:Han
923:Qin
2077::
1951:Yi
1903:Ti
1896:Si
1864:Qi
1840:Li
1813:Fa
1806:De
231:.
204:;
202:靜坐
48:.
597:e
590:t
583:v
196:(
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51:(
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