하타요가의 명상법 연구 = A study on the method of the haṭha‐yoga meditation

다국어 초록 (Multilingual Abstract)

This research is about the Hatha-yoga meditations, aiming at clearing the hatha-yoga meditation. It has been undervalued that the hatha-yoga is just to complete physical training. The haṭha-yoga meditation declares ‘moksa’ as its ultimate goal. In the hatha-yoga, physical training is a means to reach samādhi.
The hatha-yoga in its affirmative attitude towards our body has established such ascetic systems as the path of purification, āsana, pranayama, mudrā, bandha and meditation. Purifications are said to be the preliminary stage for meditation, One can reach samādhi either by practicing all process gradually or by practicing each process.
In the hatha-yoga, samādhi is described as the rāja-yoga, the laya-yoga, the fourth position or unmanī. The definition of samādhi could be classified into the two categorzes: philosophical and physiological. The former defined it as the unification of Brahman and ātman, while the latter define it as the uyolifted physical state.
According th the hatha-yoga texts, its meditating technique can be divided into two categories: hysiological and psychological. Although both techniques are closely rleated, their specific characters can be revealed through the classification. The former consists of the nāda meditation, listening the sound of heart on right; kecarī-mudra, rolling one's tongue into the mouth; śāmbhavī-mudrā, staring at one's own middle of eyebrows; holding one's breath; and the cakra meditation, concentrating on the center of his delicate energy. The latter consisted of physiognomy and the rājadhirāja-yoga which is strongly influenced by the vedanta philosophy. that has a strong taste of philosophy. Contrary to YS, these meditating techniques are considered as a means to reach samādhi in the haṭha-yoga. In this respect, we can find that the hatha-yoga accepts the body as a means to obtain mokna and that it understands this world in view of harmony between the mind an matter and material.
Finally, the lose relationship between hatha-yoga and classical-yoga has been revealed by comparing it with YS. Samādhi in the haṭha-yoga system can be explained through samprajñāta and asamprajñāta in YS. The former is the state when phyiological energies wheres the latter is either the unification of Brahman and ātman or the up lifted physical state. Ultimately, the state of kundalinī cannot be different from unification of Śiva and Śakti, the ultimate state of samādhi in philosophically and physiologically. The only difference is the means in view of the mind and body.
The haṭha-yoga meditation seems to be influenced by various ways of Tantra practices and as a consequence it broadened the concepts of samādhi. They brought the expansion of the ascetic ways to reach mokṣa. Moreover the complicated haṭha-yoga system has been formulated through the influence of vedanta philosophy which regards mokṣa as the unification of Brahman and ātman.
The completion of body emphasized the haṭha-yoga meditation. The physical health could be one of the concomitant outcomes in attaining samādhi. In modern societies, spirituality is deteriorated and only material values are respected. In such circumstances, one may be tempted by the spiritual, blindly pursuing spiritual values and unconsciously fall into narcissism or suffer from illusion. Vague meditations bring fantasies. When in harmony, body and soul create priceless value. As there are many kinds of yoga, it is important to work on one to meet one's perseverance or inclination. Using body as a means, the hath-yoga meditation explains many ways which meet one's perseverance. For example, one can reach samādhi through attaining sidda-āsana. What we must not overlook here, however, is that reaching samādhi does require an intensive and austere ascesis emphasized by the hatha-yoga meditation.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구 목적 = 1
• 2. 연구 범위 및 방법 = 3
• Ⅱ. 하타요가의 수행 체계 = 5
• Ⅲ. 하타요가에서의 명상 = 11
• 1. 삼매의 정의 = 11
• 1) 우주관 = 16
• 2) 육체관 = 18
• 2. 문헌별 명상 = 20
• 1) HYP = 21
• 2) GS = 22
• 3) ŚS = 23
• Ⅳ. 히타요가 명상법의 실제 = 24
• 1. 명상의 기본원리 = 24
• 2. 생리학적 방법 = 29
• 1) Nāda 명상법 = 29
• 2) Mudrā 명상법 = 33
• 3) 호흡 명상법 = 36
• 4) Cakra 명상법 = 40
• 3. 심리학적 방법 = 45
• 1) 관상법 = 45
• 2) Rājadhirāja­yoga = 48
• Ⅴ. 하타요가 명상법의 의의 = 50
• 1. YS와 비교 = 50
• 1) 유상삼매, 무상삼매 = 51
• 2) 초자연력 = 54
• 2. 명상법의 개량과 확장 = 57
• 1) 탄트라와의 관계 = 58
• 2) 베단타 철학과의 관계 = 60
• Ⅵ. 결론 = 64
• 참고문헌 = 67
• ABSTRACT = 69