不久前與朋友談及組織, 及成立一個向市民大眾推廣普及道教養生理論(及其實踐) 的"平台" - 道教貴生講堂 (Taoist Lecture Room - Hong Kong)
Why "貴生"?
道教的精義在 "貴生". <<道藏>> 首經 <<太上靈寶無量度人上品妙經>> 的要旨就是:"仙道貴生,無量度人."可見, 道教是極崇性命之學的宗教. 道教因貴生而樂生, 愛生, 好生, 從 而養生. 所以, 道教不主張把精神寄託於來世或彼岸, 而是主張用奧妙高深的修煉方法修道長壽, 尋求和開闢長生之路. 與儒家宣揚 "死生有命，富貴在天" 相反, 道教倡導 "我命在我, 不屬天地" (<<西升經>>), 相信神仙可成, 大道可得, 體現了追求今生現實幸福, 對人生樂觀進取以及同自然相抗爭的精神.
"貴生" 的實質是貴人. 正是被道教奉為至尊的老子最先明白說出人在自然中的優越位置: "故道大,天大,地大,人亦大. 域中有四大, 而人居其一焉." (<<道德經>> 上篇)首次披露道教修道方法的要典<<鍾呂修道集>>更鮮明地強調和闡發了這一思想: "萬物之中,最靈,最貴者, 人也. 惟人也窮萬物之理, 盡一己之性. 故道教貴生應視為其貴人的表現.
道教的"貴生"說, 就其理想而言, 集中體現在對 "神仙" 的崇拜. 吸收了民間以肉體長生為目的的 "神仙說", 以神仙思想為其核心, 正是道教的基本特色. 這種崇仙思想, 就其底蘊而論, 無非表現了人們希冀長生, 更好地享受現世快樂的期望. 而在它被道教所吸取, 即被賦予一種隱秘和神聖的形式以後, 則又反轉過來, 迎合和影響了具有現實主義特點的中國人的崇仙之好和崇仙心理, 規制和塑造了中華民族的性格. 突出的一個例證是, 中國人歷來把"壽"放在眾福之首(我國民間"五福"的排列順序是："壽、福、貴，康寧，多子"). 這也就在很大程度上能夠說明, 為什麼道教對人們, 特別是對許多封建帝王有著強大的吸引力. 這種頗具魅力的 "貴生" 思想不僅表現在道教的 "神仙" 理想上, 而且也表現在道教的修煉養身方術上. "道寓術中". 因此, 養生便成了道教精華之萃, 立足之本. 道教在長期的歷史發展中, 積累了豐富的養生經驗 - 包括辟穀, 服餌, 調息, 導引和房中諸項, 牽涉當代科學的眾多領域和學科.
有關道教的入門認識, 可參閱李養正的道教概說 http://www.ctcwri.idv.tw/indexA1/indexa1.htm
主要工作:
1 編輯/出版 "道教文化101" 系列.
2 組織, 舉辦講座, 邀請學者主講中國(道教)文化議題.
3 開發道教故事錄音帶 / CD / VCD / DVD / 網上教材資源.
4 供應全素膳, 天然果汁, 花茶, 果茶, 綠茶飲料.
5 中國文化活動: 圍棋(GO), 茶道, 中(道)樂等等.
5 則留言:
"咖啡店作爲社交聚會 (互相交流的活動，可以是娛樂性如派對、宴會等，也可以是工作相關，如會議，也有社交聚會如沙龍 - 即由一個主人邀請其他客人參加，增加他們彼此交流的機會，或者得以愉悅自身及提升修養的聚會) 的地方，人們聚集在一起喝咖啡或茶、聽音樂，閱讀、下西洋棋或雙陸棋、或聆聽《列王紀》的誦讀。" (sources: wikipedia)
During the 17th and 18th centuries English coffeehouses are also described as "Penny Universities"...
"People engage in conversation, for it is there that news is communicated and where those interested in politics criticize the government in all freedom and without being fearful, since the government does not heed what the people say. Innocent games ... resembling checkers, hopscotch, and chess, are played. In addition, mollas, dervishes, and poets take turns telling stories in verse or in prose. The narrations by the mollas and the dervishes are moral lessons, like our sermons, but it is not considered scandalous not to pay attention to them. No one is forced to give up his game or his conversation because of it. A molla will stand up in the middle, or at one end of the qahveh-khaneh, and begin to preach in a loud voice, or a dervish enters all of a sudden, and chastises the assembled on the vanity of the world and its material goods. It often happens that two or three people talk at the same time, one on one side, the other on the opposite, and sometimes one will be a preacher and the other a storyteller."
(taken from The 17th century French traveler and writer Jean Chardin gave a lively description of the Persian coffeehouse scene: wikipedia)
During the Age of Enlightenment the coffeehouse became the centre of innovation ~ A 21st Century Enlightenment Coffee House (Royal Society of Arts RSA) aims to serve as i) An engine room for a global community; ii) A generator for creative thinking; iii) A centre for innovation
綜合而言, 不論是"貴生講堂", "Silk Road Club Club(or coffee) house; 有沒有供應或供應什麼咖啡/食物飲料; 最重要的是打造/建立一個交流平台, 開啟民智, 啟迪智慧
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