This Wednesday letter follows on from Transformation Through Release and The Cultivation of Qi. It’s a third introduction to Daoist inner cultivation and looks in greater detail at meditation.
The Return to Equilibrium & The Development of Stillness
The release process that is generated through Daoist meditation can be broken down into two parts. A return to equilibrium takes place, followed by the development of stillness. Harmony, balance and equilibrium all result from the initial stage of release as both physical and mental tension dissipate. Stillness develops as a result of the release process moving further. Stillness is not an end in itself, but simply the necessary state for realising innate-nature (xing).
One way of thinking about Daoist meditation is to see it as a combination of ‘formal’ and ‘informal’ practice. Formal practice is traditional seated meditation carried out under specific circumstances. Informal practice can be done in any situation and under any circumstances. A practitioner must begin with formal practice, before informal practice is able to take root in one’s life.
Daoist Formal Meditation
The practice of Daoist formal mediation is extremely simple. At the highest level there isn’t really any method. One simply applies a subtle intention, causing a process leading towards stillness to unfold. In early and intermediate levels, the first thing to consider is correct structure (zheng). Correct structure is applied to both body and mind. On the level of body, we establish correct structure and release all tension beyond that which is required to maintain it. On the level of mind, we hold the awareness on a certain object and likewise release all tension beyond that which is required to maintain it. The result of applying release is that the space between subject and object collapses, and a state of non-differentiation (wuji) emerges. The objects most commonly used within formal meditation are the lower dantian, or various points in the head. For a long time it’s essential to cultivate correct structure, because if this is lost then there is nothing to release into and the release process cannot unfold.
Looking at the two-part model of release mentioned above, formal meditation is used to complete both stages. In completing the first stage, it is also very helpful to combine formal meditation with various movement and energetic practices.
Daoist Informal Meditation
In the early stages of practice, it is only possible to cultivate release during formal meditation practice. The mind is not centred, calm or stable enough to apply this quality during day-to-day life. It simply forgets about the endeavour and returns to its habitual functioning. This is problematic because it means that the processes initiated during formal practice fall away and habitual, unhelpful processes re-emerge. With time, however, it becomes possible to cultivate release throughout one’s daily life. For example, this is a simple three stage ‘informal’ practice that I personally try to maintain. First, release all excess muscular tension beyond that which is required to hold your structure of perform the task at hand. Second, release your breath. This will cause it to slow down, sink and expand within the lower torso. Third, simply observe your thought processes and release excess mental tension. Over time the intention to release becomes increasingly subtle, until the simple act of awareness is enough.
Looking at the two-part model of release mentioned above, informal meditation is mostly used as a way of ensuring that at least the first stage, return to equilibrium, is constantly generated. This makes formal meditation practice far more effective because you’re releasing into stillness from a state much closer to it than that which you would otherwise.
The Characteristics of Release
The Way of the Celestial Masters was one of the first organised Daoist movements, and appeared in the second century CE. They produced one of the earliest extant commentaries on the Laozi, called the Xiang Er commentary. Based on their understanding of the text, they extracted what they believed to be the nine most important ‘practices’ found within it. Each of them can be thought of as reflecting varying degrees of release. They’re found in the Taishang Laojun Jinglü:
Practise non-action Practise softness and weakness Practise guarding the feminine; do not initiate actions These are the highest three practicesPractise being nameless Practise clarity and stillness Practise being adept These are the middle three practicesPractise being desireless Practise knowing how to stop with enough Practise yielding and withdrawing. These are the lower three practices
I hope you have a lovely rest of the week,
道炁長存
Oscar
This is very interesting. I have worked with many of my clients (i am a psychotherapist) to enhance their informal state when in a place of mental or physical block both in stress and in a bout of poor mental illness. They would have rejected a formal meditative direction but do well with the physical aspects of ‘informal’ leading to a healthier mental and physical outcome.
All three writings here in series were so clear and well written. I thank you for this clarity on a number of points. But the release is good to uderstand as this cultivation has made an immense difference in my life and practice of Qigong.