Classical Daoist Meditation, 400–100 bce

Daoism, China's indigenous religious tradition, is built on a cosmology of the Way (Dao) derived from ancient meditative practices emphasizing focused attention and mental tranquility achieved by systematically emptying consciousness of its normal contents. Key texts like the Laozi and Zhuangzi, supplemented by newly excavated works, describe an 'inner cultivation' practice that develops concentration to empty the mind of thoughts, desires, emotions, and perceptions. This leads to self-transcending experiences of complete union with the non-dual Way, followed by a transformed cognition enabling spontaneous, harmonious action. These methods formed a contemplative stream within Daoism, with continuities detailed by Louis Komjathy.

Study at a glance

Abstract

Abstract Daoism is the indigenous Chinese religious tradition that has been a major feature of this culture for over two thousand years. It is grounded in a comprehensive cosmology of the Way (Dao) that derives from the ancient practice of a meditation that emphasizes attentional focus and mental tranquility attained through an apophatic (self-negating) practice of systematically emptying consciousness of its normal contents. These foundational ideas are present in a series of surviving works that include the famous Laozi and Zhuangzi, which have recently been supplemented by newly excavated texts and newly appreciated extant ones known for millennia. They contain a meditative practice that has been called “inner cultivation” and that emphasizes methods that develop concentration in order to empty the mind of all common thoughts, desires, emotions, and perceptions. These lead ultimately to self-transcending experiences in which adepts experience a complete union with the non-dual Way. The return to dualistic consciousness is accompanied by a fresh and transformed cognition in which adepts are able to spontaneously and effortlessly act in harmony with all new circumstances. This flowing cognition is able to effect transformations in other people and in the body politic and so becomes part of the arcana of government advocated to local kings by the scholar-practitioners of this tradition. These apophatic methods constitute one of the main contemplative practice streams within the Daoist religious tradition and its continuities with later Daoism are detailed by Louis Komjathy in another chapter of this volume.