伍守阳的内丹术探微——以"三关修炼论"为例

伍守阳是明代后期著名的内丹家.伍氏三关修炼论是其丹法的核心内容.伍氏对三关修炼功法次第以及化暴化神之理等进行了详细地阐述,发前人未发之秘.伍氏三关修炼论反映了那个时代道教内丹学的特色;并且对后世产生了极大的影响.     

海内罕见的孤本外丹秘笈——清代傅金铨著《炉火心笺》

仙家修炼,古来以外丹烧炼为究竟。唐宋大规模外丹烧炼失败,仙道方法也逐渐从摄取铅汞砂硫之凝化转向身体内部精?神之运化。此后外丹学衰而内丹兴盛,一大批新出的内丹经如雨后春笋,内丹取代外丹成为修炼主流。即便如此,仍有一部分     

韩国权泰勋的内丹思想与技术实践考论

权泰勋是韩国现代著名的道教养生家、内丹理论家。他很早就学习儒家与道家的经典文献,19岁师承金一松先生修炼仙道。后来,他潜心研究内丹学,长期进行修炼,积累了丰富经验。他留下的《凤宇修丹记》是一部内容丰富的丹道著作。他的内丹理论,续《周易》与《参同契》之传统,得金丹派南宗之旨要。他理顺丹道与胎息之关系,强调"守规中"的基本原则,提出"以眼为旗帜"的闭炁技术进路,揭示了"正炁留则风邪自走"的丹道养生法理,强调了"诚"的态度对于内丹修炼的特别重要性,提供了内丹修炼的可操作模式与实践参照,为丹道文化做出了重要贡献。     

试析《性命圭旨》的"三教观"

出现于明中后期的内丹著作《性命圭旨》 ,主旨是论道教丹道 ,认为内丹修炼分为“炼精化 ,炼化神 ,炼神还虚 ,炼虚合道”四个阶段。书中通过对这四个阶段的阐释 ,表明了它对道、儒、释三教的态度。在这个问题上 ,该书既具有此时期道教内丹著作的一般性特征 ,而又有自己的特色。     

试论储华谷《周易参同契》注中的道教易学思想

储华谷<周易参同契>注运用<周易>的卦爻象和"河洛之说"来解释道教内丹修炼的原理,提出了"药之与物,二八河图.五贼运火,皇极洛书.法象羲<易>,按爻摘符"的道教易学思想;认为<易>的"河洛之说"及"卦爻之象"揭示了天、地、人三才之道,这对于道教内丹修炼来说,具有重要的指导意义;此注用<周易>"河图"、"洛书"等理论,对道教内丹学中最重要的药物、鼎炉、火候等问题进行了说明,强调内丹术要循天地自然之道而行,法天地人三才之道才可以论还丹,并以<易>理来统摄天、地、人三才之道,从而增强了道教内丹术的理论性和系统性,为将道教内丹术转为道教内丹学做出了贡献.     

道教调息静坐特点与价值初探

道教的调息静坐,由老子的虚无守静思想而展开,庄子继之以心斋、坐忘而具实际操作的可能.道教创立后,又结合存思、守一而圆融发展,至唐代司马承祯从心学的立场出发,撰成《坐忘论》,从而坐忘成为道教内部普遍认可的修持方式.唐宋以后,内丹盛起,胎息、坐忘等调息静坐方法成为内丹修炼的筑基功夫,是内丹修炼的一个步骤或一级台阶.在一千多年的修炼史上,道教调息静坐始终以修心炼性为宗旨,以众术合修为原则,积累了丰富的经验,遗存了大量的文献,为探索人体生命奥秘和现代养生保健提供了大量的方法启迪和经验借鉴.     

陈景元《庄子注》中的道论

北宋著名道教学者陈景元在<庄子注>中对庄子之"道"作了新的阐释.他重点阐发了道体虚无、生化万物的特点,并将气、理等概念引入道论之中,上承隋唐重玄余绪,下启宋代二程理学,具有重要的理论意义.他从心、神、精、气的角度对道教修炼之道的发挥,也对宋元道教内丹学说产生了一定影响.     

内丹学理论中的信仰主义

内丹学理论中的信仰主义明扬一、天界之信仰传统的内丹学是在宗教内部发展起来的,是为宗教目的服务的。从历史上看,道教内丹学与道教神学两者的建立几乎是在同时;《太平经》与《参同契》差不多都出世于汉桓帝时,虽然在修炼方术上这两本书的主张在相互水火之处,但在神...     

刘一明论内丹修炼三原则

刘一明是清代有学有证的高道,也是内丹理论之集大成者.他提出了内丹修炼的三个原则,即在知行关系上"先穷性命之理,后了性命之功";在修行旨归及方向上"从后天入手,后天返先天";在修行内容及次第上"性命双修,先命后性".这三个原则是道教内丹学进一步体系化、成熟化的标志之一.     

略述钟吕金丹道之崛起

隋唐五代在道教教义方面最突出而又对后世道教发展影响最大的,是钟吕金丹道的崛起。何谓钟吕金丹道?即道教仙人钟离权、吕洞宾所倡导的内丹修炼术。何谓内丹?简单地说,即将人体比作“炉鼎”,以体内之精、气为药物,运用“神”去烧炼,认为社会使精、气、神凝为“圣胎”,“圣胎”可以离开躯体而为身外之身,永世长存。这个所谓“圣胎”,或称神丹,亦称内丹。宋翁葆光《悟真篇注序》有一段解释: 夫炼金丹大药,先明天地未判之前,混沌无名之始气,立为丹基。     

易道辩正

易道是易学思想的精髓或内在精神,其最根本的特征是所谓的“一阴一阳之道”。作为易学结构基元的易卦卦象符号,与阴阳观念具有先天性的亲和力,从而使得阴阳观念有了一个可以符号化表征的形式系统。在汉代,阴阳五行与易学成为一个统一的有机整体。两汉的象数理论试图将易道(天道)完全形式化努力的最终结果是“入于礻几祥”,成为一套牵强附会的繁琐哲学。魏晋以后,诸如“时”、“中”一类具有明显的个人独知默会、参悟修证意义的命题,逐渐成为一阴一阳、生生不息的“易道”最为生动的表征。道之真谛,若以易理言之,就是“自强不息”,“与时偕行”。     

"全球伦理"与"文明的冲突"

自美国9.11恐怖袭击事件后,塞缪尔.亨廷顿关于“文明冲突”的理论引起人们高度兴趣。以宗教为核心的文明之间的冲突真的难以化解吗?汉斯.昆的“全球伦理”观点对此提出挑战。本文将浅析一下“全球伦理”,及其化解“文明冲突”的可能性。     

方术迷信的"灵验"揭秘

方术作为中华神秘文化的一个重要的组成部分,是一种既不同于宗教又与宗教有联系的企图借助于“鬼神”等神秘力量来消灾免祸、延年益寿、添财加福的可操作性的东西,如八卦术、算命术、风水术、占梦术、测字术、巫术等。 方术尽管是唯心的不可相信的东西,在历代也遭到了一些人的攻击和批判,然而为何屡不绝迹,有时甚至风靡一时、影响很大,即使在今天仍然有其市场呢?其中一个重要的原因在于一些人认为方术“灵验”。 方术“灵验”的原因是什么?到底是哪些因素     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

The development of children's understanding of "because" and "so"

Children's (5 years, 8 months to 8 years, 4 months) comprehension of "because" and "so" was assessed on both enactment and sentence completion tasks. The use of a within-subject design permitted performance on each task to be interpreted in terms of performance on the other. The pattern of results provided evidence against a componential model for the acquisition of causal connectives. This model holds that the two meaning components (cause, order) are acquired separately, with the order component being acquired several years later than the causal component. The results also were in accord with predictions derived from a contextual model of children's developing understanding of terms expressing logical relationships. This model posits that the understanding of relational terms is initially context dependent, such that children can understand relational terms when they express familiar relationships, but experience difficulty in forming representations of novel relationships solely on the basis of linguistic input. The lexical components of because and so are understood during the context-dependent stage, and the transition from context-dependent to context-independent understanding does not reflect further lexical development, but rather increasing facility in dealing with decontextualized linguistic input.     

Comparison of two theories of "ratio" and "difference" judgments

This article examines the hypothesis that judges compare stimuli by ratio and subtractive operations when instructed to judge" "ratios" and "differences." Rule and Curtis hold that magnitude estimations are a power function of subjective values, with an exponent between 1.1 and 2.1. Accordingly, the two-operation model tested assumes magnitude estimations of "ratios" are a comparable power function of subjective ratios. In contrast, Birnbaum and Veit theorize that judges compare two stimuli by subraction for both "ratio" and "difference" instructions and that magnitude estimations of "ratios" are approximately an exponential function of subjective differences. Three tests were used to compare the theory of one operation with the two-operation theory for the data of nine experiments. The results strongly favor the theory that observers use the same operation for both instructions.