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Notes on video lecture:
Qi and Self-Cultivation
Choose from these words to fill the blanks below:
chest, Zen, diet, Guanzi, posture, religious, enticed, decisions, lodging, tasks, king, angry, harmony, try, living, essence, cognition, self, sage, heaven, physiological, solitude
Neiye - "The Inward Training"
part of a larger text, one chapter of the             , a Daoist text (a mixed text)
4th century BCE
created by a think-tank type group in the state of Qi [chee], 260 BCE
thinkers and intellectuals
the                            turn is impacting philosophy
a new, technical sense of the heart-mind, or xin [shee-in]
the seat of                   
doesn't have a strong location
thought of as an organ in the body
not generic, but the locus of language and reasoning and decision-making
the xin can make                   
the natural ruler of the self
the xin rules the body as the          rules his state
Neiye, Ch. 10
With a well-ordered mind within you,
Well-ordered words issue from your mouth
And well-ordered            are imposed upon others.
Then all under the heavens will be well-ordered.
getting the xin right is the key
Qi [chee]
being used in new physiological sense
vital energy, vital               
portrayal of steam rising from a bowl of rice
refers to breathing
breathing in and out involves Qi
Qi animates              things
jing
a kind of super-charged Qi
take your Qi and turn it into jing
you are doing something with your body to get yourself in touch with             
if you can get this jing in your chest, you become a         
uses physical exercise as                    tools
"Let a balanced and aligned breathing fill your chest, and it will swirl and blend within your mind, be not joyous, be not           , just let a balanced and aligned breathing fill your chest."
aligned breathing probably referred to property posture when sitting
this is aiming at wu-wei
learn to breath in a certain physical position
"make a                place for the vital essence"
portrays wu-wei as a physiological goal
Neiye, Ch. 24
When you enlarge your mind and let go of it,
When you relax your vital breath (qi) and expand it,
When your body is calm and unmoving,
You will see profit and not be                by it,
You will see harm and not be frightened by it.
Relaxed and unwound, yet acutely sensitive,
In                  you will delight in your own person.
This is called revolving the vital breath,
And your thoughts and deeds will seem heavenly.
paradox: you have to use your conscious mind to shut down your conscious mind
use your body, sit this way, breath this way, and wu-wei is just going to happen
you can use your body to get around this paradox of trying not to       
Neiye, Ch. 3
The true condition of the mind is that it finds calmness beneficial and, by it, attains repose. Do not disturb it, do not disrupt it, and                will naturally develop.
Neiye, Ch. 11
When your body is not aligned, the inner power (de) will not come. When you are not tranquil within, your mind will not be well ordered. Align your body, assist the inner power, then it will gradually come on its own.
achieving de [duh] is linked to a certain bodily               
       Buddhism is also all about posture, try not to do anything
taking the position itself will result in enlightenment without you even noticing it
the Neiye is a Yang Zhu-like text
these techniques get adopted by the Confucians
the "Physiological Turn"
focus on body
introduction of body-based meditation practices e.g. breathing, sitting and         
focus on human nature
the xin (heart-body) is located in the           
the seat of language use
the seat of decision making
the ruler of the         
The Definition of Religion
Mind/Body Dualism and Cognitive Control
Deontology, Utilitarianism, and Virtue Ethics
Wu-Wei, Dao, Tien and De
The Shang Dynasty (1554-1045 BC)
The Beginnings of Written Chinese History
Eastern Holistic Thinking and the Paradox of Virtue
The Golden Age of the Western Zhou (1046–771 BCE)
Philosophical and Conceptual Innovations in Zhou Thought
Confucius and the Analects
Confucius: I Transmit, I Do Not Innovate
Confucius' Use of Ritual as a Tool
Confucius' View on Learning vs. The Enlightenment
Confucius and Holistic Education
Confucius and the Art of Self-Cultivation
At Home in Virtue
Non-Coercive Comportment, Virtue, and Charisma of the Zhou
The Transition to Becoming Sincere
The Primitivists in the Analects
Laozi and the Daodejing
Laozi: Stop the Journey and Return Home
Laozi and The Desires of the Eye
Laozi: He Who Speaks Does Not Know
The Concept of Reversion
Laozi on Shutting Down the Prefrontal Cortex
The Guodian Laozi
Mozi and Materialist State Consequentialism
Mozi's Idea of Ideological Unity
Mozi's Doctrine of Impartial Caring
Mozi's Anti-Confucian Chapters
Mozi's Religious Fundamentalism and Organized Activism
The Language Crisis in the Warring States Period
Yang Zhu and Mid-Warring States' Focus on the Body
The Guodian School of Confucianism
Qi and Self-Cultivation