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Emotion Studies, 4(1) エモーション・スタディーズ 第 4 巻第 1 号 pp. 19 ─ 32（2019） doi: 10.20797/ems.4.1_19 特集論文 Daoism, Emotions, the Body, and Flow Robert Santee (Chaminade University of Honolulu) (Received December 15, 2017; accepted June 12, 2018) Fundamental to the Daoist, specifically that of the text Zhuangzi, approach to living life is allowing life/qi to flow naturally without any obstructions. Ongoing, absolute, restrictive, threat based, emotionally laden psychosocial judgments, thinking and beliefs give rise to chronic stress and its intertwined emotions. Chronic stress and its intertwined emotions significantly interfere with and impede this natural flow result- ing in physical and psychological damage to one’s overall health and well-being. Body based practices such as Daoist meditative techniques, Taijiquan, and Qigong reestablish this natural flow. Key words: Daoism, emotions, body, qi, flow The Daoist text the Zhuangzi, written in part at it. This goes on until it is exhausted, like by Zhuang Zhou (4th‒3rd century BCE) who was a galloping horse unable to stop. Is this not also known as Zhuangzi, was composed during sad (bei 悲)? All of life is one of labor, toil, and a time of political, social, and military un- overworking with no indication of ever be- rest known as the Warring States (475‒221). ing satisfied. So tired, exhausted, and weary, Nevertheless, given this context, there was not knowing where you will return. How can considerable practical, cultural, and philosophi- this not be tragic (ai 哀)? People say they are cal exploration/growth regarding how to best to not dead. Of what benefit is this? Your body live one’s life and address the unrest. Numerous (xing 形) changes and your mind/heart (xin thinkers attempted to provide answers. The 心) along with it. Is it possible not to call this Zhuangzi, on the other hand, was not really con- a great tragedy (da ai 大哀)?1 cerned with solving the problem of unrest. It was focused on how to best live life without destroy- The point the Zhuangzi appears to be making ing oneself in the process as one moved toward is that we become so wrapped up in working inevitable death. In Chapter Two, the author de- and toiling to stay alive that we are oblivious scribes a life of continual overworking and toiling of what we are doing to ourselves as we race as essentially being chronically stressed, sad and headlong into our demise, compromising our tragic (Guo, 1974, 42; Santee, 2007, 48). The natural body and mind along the way. This problem- flow of life is compromised. It is a life without any atic condition is expanded upon in the following natural enjoyment or any clear sense of what you quote, also from Chapter 2 (Guo, 1974, 31; Santee, are doing to your body and mind. Life is emotion- 2005b), which links threat based, absolute psy- ally distressing. chosocial thinking and judging with chronic stress, emotions, and physical and psychological Once you have a body, it is not lost until it is harm. used up. Interaction with things cuts away When a person is asleep, their spirit is knot- Correspondence concerning this article should be sent to: Robert Santee, Chaminade University of Honolulu, 3140 Waialae Avenue, Honolulu, Hawaii, 96816 (e-mail: [email protected]) 1 All translations from the Chinese texts are mine. ─19─ エモーション・スタディーズ 第4巻 第 1 号 ted up. When a person is awake, their body should behave, how others should behave, ob- (xing 形) is vulnerable. Interacting in the taining resources/wealth, status, approval, fame, world creates entanglements. Daily their importance, being successful, living a long life, mind/hearts (xin 心) battle: plodding, conceal- knowing what to seek and what to avoid, know- ing, and tentative. Their small fears (xiao ing what to like and dislike, knowing what is kong 小 恐) result in anxiousness and appre- right and what is wrong, and knowing what is hensiveness (zhuizhui 惴惴). Their large fears good and what is evil was clearly a concern in (da kong 大恐) result in being dispirited and society during Zhuangzi’s lifetime. To succeed depressed (manman 縵縵).2 In their judging and be happy, individuals needed to at least meet of right and wrong their words shoot out as and, if possible, exceed the absolute, psychosocial if an arrow was released from a bow. They standards set by society. Not to do so was clearly hold onto their judgments as if they were a threat to one’s self-worth as it resulted in being sacred oaths. Guarding what they call their perceived and judged as unsuccessful, inadequate, victory, they are executed like autumn mov- and, essentially, inferior and not worth respect. ing into winter. Not much has changed today! The Zhuangzi clearly indicates that these The commentary (Guo, 1974, 31; Santee, threat based, absolute psychosocial issues were 2011a, 44) of Cheng Xuanying (fl. 631‒652) to the front and center in the world he described. The first two sentences of the above quote adds clari- following quote from Chapter Eighteen (Guo, fication to this relationship between threat based, 1974, 317; Santee, 2005b) notes the intertwined absolute psychosocial thinking and judging, relationship between emotions, chronic stress, with chronic stress, emotions, and physical and and the physical and psychological problems as- psychological harm. This entire relationship sociated with them regarding individuals’ threat compromises the natural flow of life. A continu- based, absolute, psychosocial thinking and judg- ally agitated mind is indicative of chronic stress ing relative to trying to obtain them. and emotional distress, which then results in the individual being susceptible to illness and disease. Does the world have perfect happiness He notes (zhile 至樂) or not? If it does, how should one live one’s life or not live one’s life? Now, In general, when individuals are awake their how should one act and what should one minds range between racing around and depend on? What should one avoid and being impulsive, to being sluggish, stagnant what should one deal with? What should and slow to respond. As a result, they dream one move towards and what should one when they are asleep. Because their minds move away from? What should be liked and are agitated, they become entangled. Thus, disliked? That which is respected in the when they are awake, their bodies are vul- world is wealth, honor, longevity and ap- nerable to illness and disease. proval. That which is enjoyed is a comfort- able life, tasty food, beautiful clothes, pleas- ant sites and sweet sounds. That which is Threat Based, Absolute Psychosocial not respected is poverty, dishonor, dying Thinking and Judging young and disapproval. That which is not How to live amongst each other, how you enjoyed is a life that is not comfortable, a mouth that does not have tasty food, a body 2 See Cheng’s commentary (Guo, 1974, 31) to this sentence that does not have beautiful clothes, eyes for an explanation for translating/interpreting zhuizhui (惴 惴) as anxiousness and apprehensiveness and manman (縵 縵) as that do not have pleasant sights and ears dispirited and depressed. that do not have sweet sounds. If these are ─20─ Santee: Daoism, Emotions, the Body, and Flow not attained, there is overwhelming stress people. Yet the prevalent fashion is that if (da you 大 憂)3 as well as dread and fear (ju you do not attain them you are suffering... 懼). Those who ignore their body (xing 形) in Now, those who have positions of high status this manner are indeed foolish (yu 愚). Now are deeply stressed (you 憂) about their fu- for those who are rich, their entire person ture good fortune. Thus, day and night their (shen 身) suffers and is made ill as they ac- ruminations about doing good and avoiding cumulate more wealth then they can pos- evil wear out their bodies (laoxing 勞形) and sibly use. Those who ignore their body (xing frighten their mind/hearts (chu xin 怵心). Is 形) in this manner are fragmented from it. it not careless to constantly treat the body Now those of high status, day and night they (xing 形) in this manner? ruminate about good and evil. Those who ignore their body (xing 形) in this manner are Emotions careless. People are born and all of life is con- tinual participation in stress (you 憂). Those In Chapter Five of the Zhuangzi (Guo, 1974, who seek a long life are of a confused mind. 118‒120; Santee, 2005b, 2011a, 49) the issue of They are continually stressed (jiu you 久 憂) emotions is discussed between Zhuangzi and about dying. Why do they bother? To ignore his friend, the logician Huizi. In responding to the body (xing 形) in this manner is to be dis- Huizi’s question regarding the origination of emo- tant from its destiny. tions, Zhuangzi presents a perspective that links chronic stress and its intertwined emotions, and The commentaries (Guo 1974, 317; Santee, their subsequent harm to the entire person, to ab- 2011a, 43‒44) of Guo Xiang 郭象 (252‒312) and solute, restrictive, emotionally laden, psychosocial Cheng Xuanying 成玄英 (fl. 631‒652) to this quote judgments, thinking and expectations regarding clearly clarify the relationship between contin- how one must behave and think in society. ual, threat based psychosocial thinking, ongoing stress, and the resulting damage, physically and Huizi talking to Zhuangzi said, “Is man origi- psychologically, to the individual. In his commen- nally without emotions4 (wu qing 無情)?” tary Guo states Zhuangzi said, “It is so.” Huizi said, “If man is without emotions, how If all of these are let go, the body (xing 形) is can you call him a man?” not affected.
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