Purpose and Fundamental Ideas of Jing Zuo
It is said that those who practice Jing zuo can "perceive the pristine ethical basis of human nature"1 and also be able to "grasp the essential emptiness of everything." (Johnston 2000). The neo-Confucians were also using Jing zuo as a method of "practical retreat" in order 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 seeds of moral virtue" (Berthrong 1998). Meditation embodies the state of serenity and calmness, where the practitioner is able to free themselves from and/or becomes unaffected by their surroundings. They are able to 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.`` (Analects 6.5) Jing zuo is said the 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 Jing zuo are practiced and are essential parts of spirituality in Confucianism.
Jing zuo is understood to complement Zhu Xi's dictum to "investigate things" (in order to penetrate the principle (li) of the cosmos):
- 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 need." (Zhu Xi, 2:17)
For some, the reflection and mediation of Jing zuo must be balanced with studying of the Confucian texts. It is beneficial when Jing zuo is used alongside Confucian scholarship, as it causes the Confucian to "center the self in service to others." (Berthrong 1998). Confucius himself advised against spending too much time sitting quiet and reflecting, he stressed 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 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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