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 , approach to living life is allowing life/ 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 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 (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 ( 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 - 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.

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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

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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 ( 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 ( 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 ( 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. Yet if you attain them your very Zhuangzi said, “Dao (道) allows appearance nature (xing 性) is harmed. Nowadays every- (mao 貌), nature ( 天) allows form (xing thing is reversed. If you do not attain them 形), how can he not be called a man?” you become stressed (you 憂). This is foolish!” Huizi said, “Since he is already called a man, how can he be without emotions?” In his sub-commentary Cheng states Zhuangzi said, “Right and wrong (shi fei 是 非) is that which I call emotions.” That which All of these things are not beneficial to I call being without emotions is a man not us- ing the words good and bad (hao e 好 惡) to 3 The character you (憂) is translated/interpreted as what internally injure his entire person (shen 身), we today call stress/chronic stress as its components/radicals being natural ( 自然), and not adding on suggest a compromised body and mind incorporating a wide ” range of emotions such as unhappiness, sadness, grief, depres- to his life. sion, and anxiety (Karlgren, 1975, 101). In other words, the use of the character you (憂) throughout the Zhuangzi is indicative 4 Kohn (2014, 59‒62) reviews numerous translations/interpre- of detrimental stress that results in physical and psychological tations of the character qing (情), and concludes that the word/ damage, and illness. This stress related damage is known today concept emotion, as used in psychology and neurology today, as allostatic load (McEwen & Lasley, 2002, 5, 7‒9). best conveys the meaning of qing.

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Huizi said, “Not adding on to his life, how can “Not so! When she first died, how could I his body exist?” alone not be like others? Examining her Zhuangzi said, “Dao allows appearance, na- beginnings, she originally was without life. ture allows form, and not using good and Not moving, without life, originally without bad to internally injure himself. Now you are a body (xing 形). Not moving, without a body outside of your spirit (shen 神) and straining (xing 形), originally without breath/vital ener- your essence ( 精). Leaning on a tree and gy (qi 氣). Undifferentiated! Suddenly, within singing, holding your lute and shutting your the obscurity a transformation (bian 變) and eyes. Nature chose your form, and you cry there is breath/vital energy (qi 氣). Breath/ out about hard and white. vital energy (qi 氣) transforms (bian 變) and there is a body (xing 形). The body (xing 形) Zhuangzi is quite clear that emotions, in the transforms (bian 變) and there is life. Now, case of absolute, psychosocial judgments such another transformation (bian 變) and there as right and wrong, good and bad, and so on are is death. This is the movement of the four harmful/stressful to the entire person (shen 身), seasons. Spring, autumn, winter and sum- physically and psychologically, as they compro- mer waiting on each other. She is presently mise the natural (ziran 自然), unrestricted flow of lying down at rest in a gigantic room. Yet if the individual. The commentary of Cheng (Guo, I followed those who continually shouted and 1974, 119; Santee, 2011a, 49) to this quote indicates wept, I would consider myself as not under- that one’s constructed, psychosocial, emotions standing my destiny. Thus, I stopped! must be stilled. Huizi represents those individuals who are re- That which I call emotions (qing 情) is right stricted by their problematic absolute, restrictive and wrong, yours and mine, good and bad, psychosocial judgments, thinking, and expecta- abhorrence and adoration, and so on. If he is tions. He expects Zhuangzi to show and continue without right and wrong, and so on, although to show, like all others, emotions such as grief and he has a body (xing 形) and appearance, he sadness, and behave, like all others, according to truly is a person whose emotions will be psychosocial norms. As Zhuangzi is not behaving stilled. according to Huizi’s expectations regarding what is right and wrong, Huizi is distressed! Thus, A salient example of the problematic abso- Huizi’s natural flow of breath/vital energy (qi 氣) lute, restrictive, emotionally laden, psychosocial is compromised and hindered, making him sus- judgments, thinking, and expectations which ceptible to physical and psychological harm. the Zhuangzi is concerned with is found in the Zhuangzi, on the other hand, indicated that he Chapter Eighteen story about the death of the did have an emotional response. Zhuangzi is not wife of Zhuangzi (Guo, 1974, 310‒320; Santee, 2004, denying that one should have appropriate, natural 2005b, 2011a, 163‒164, 2013, 43‒45) emotional responses (Wang, 2014, 77). He clearly indicated he did! What he is concerned with is The wife of Zhuangzi died. Huizi came by to extended/extensive emotional responses based on offer his condolences and saw that Zhuangzi absolute, restrictive psychosocial judgments, such was sitting on the floor, with his legs spread as right/wrong and good/bad, and expectations, apart, beating on a basin and singing. Huizi behave appropriately like everyone else, which said, “You have lived together, raised chil- are unnatural, hinder the natural flow of breath/ dren, and grown old. That you do not weep vital energy (qi 氣), and lead to physical and psy- is one thing. But beating a basin and singing, chological harm. In other words, chronic stress! isn’t that going too far?” Zhuangzi replied, This being the case, he stopped participating in

─22─ Santee: Daoism, Emotions, the Body, and Flow the contrived psychosocial norms, acknowledged 124) his destiny, he will die like everyone else, and allowed his breath/vital energy (qi 氣) to flow in As for the of the authentic per- a natural and unobstructed manner. Thus, not son (zhenren 真人), it repeatedly and slowly harming his body (xing 形) or his mind/heart (xin comes from the center of the heel, illuminat- 心). ing a deep stillness. Sufficiently rooted, the authentic person’s disposition is harmonious The Authentic Person and relaxed, with a gentle, illuminating wis- In Chapter Six of the Zhuangzi, an example of dom, unrushed and quiet. an individual who is not chronically stressed by absolute, emotionally laden, psychosocial, threat For the Zhuangzi, dreaming is indicative of based judgments, thinking and beliefs, such as threat based, psychosocial rumination about not right and wrong, good and bad, abhorrence and having the wealth, values, status, power, and adoration, and is thus without the emotions as- things which society has deemed important for sociated with it, is described (Guo, 1974, 123‒124; one’s self-worth and importance. Thus, the result- Santee, 2005b, 2011a, 45). This person is known as ing chronic stress and the emotions intertwined the authentic person or zhenren (真人) and is com- with it compromise the body and mind getting pared against all others whose body and mind are restful sleep. Cheng (Guo, 1974, 124; Santee, 2008, compromised/restricted by chronic stress and 116, 2011a, 45) once again notes the emotions intertwined with it. Those who dream have emotionally (qing 情) The authentic person (zhenren 真人) of an- laden desires and vain hopes. The authentic cient times slept without dreaming, were not person is without emotions (qing 情) and has chronically stressed (you 憂) when awake, cut off rumination. Therefore, when they ate without distractions, and breathed very sleep, they are anchored in quiet place and deeply. The authentic person breathes from do not dream. their heels. All other people breathe from their throats. Being restricted, the words in Flow their throats are like retching, their desires longstanding and deep, and their essential Essentially, the Zhuangzi is focused on what we nature shallow. The authentic person of an- today refer to as chronic stress, and the problem- cient times did not know life to be ecstatic atic emotions associate with it relative to compro- or death to be dreaded. Emerging they were mising a natural, peaceful flow of breath/vital en- not joyful. Returning they were not resistant. ergy (qi 氣) throughout one’s body and mind. This Carefree in their going and coming. They did notion of the emotions restricting and compromis- not forget the place of their beginning nor ing this flow, and the necessity of removing them seek the place of their end. Having received is also found in other Daoist related literature life, they were happy (xi 喜). Forgetting life, such as the (內業).5 Again, the concern here they simply returned. This is called not us- with emotions is the threat based, absolute, emo- ing the mind/heart (xin 心) to abandon the tionally laden, psychosocial judgments, thinking Dao. Not using people to assist nature. This is

called the authentic person. 5 The Neiye or Cultivation of/Working with the Interior is the 49th section of the . It is believed to have been written Of particular note is the deep, body focused during the 4th century BCE, and is thought to be one of the earliest texts to provide a practical foundation of meditative breathing of the zhenren and the impact it has on breathing and a holistic life style (Kirkland, 2008; Kohn, 2008; one’s overall demeanor. Cheng notes (Guo, 1974, Roth, 1999).

─23─ エモーション・スタディーズ 第4巻 第 1 号 and beliefs which trouble, restrict, and confuse There are a number of stories in the Zhuangzi the mind/heart. In other words, they stop the which present examples of individuals who are natural, peaceful flow. The Neiye states free from self-imposed and society-imposed re- strictions while engaged in a specific, physical All aspects of the mind/heart (xin 心)6 are task at hand such as carving up an ox (Chapter naturally sufficient and naturally filled, Three), carving a wheel (Chapter Thirteen) swim- naturally born and naturally complete. The ming in the rapids (Chapter Nineteen), carving a manner in which this is lost is certainly due bell stand (Chapter Nineteen), catching cicadas to worry, pleasure, happiness, anger, desires, (Chapter Nineteen), guiding a boat on the water and seeking advantage. If you are able to (Chapter Nineteen), or drawing a circle (Chapter get rid of worry, pleasure, happiness, anger, Nineteen). They are in harmony with their sur- desires, and seeking advantage, your mind/ roundings. In all cases, there is a sense of rhythm/ heart will return to a harmonious, peace- feeling within this harmony. Chronic stress and ful regulation. This feeling of a harmonious, emotions are absent. This harmony is a unified peaceful regulation is benefited by tranquil- process, and your mind/heart does not interfere ity and calmness. Do not trouble it. Do not with it. It is, most certainly, beyond a simple skill! confuse it. Only then will harmony naturally The following story from Chapter Nineteen (Guo, occur. 1974, 341) provides a glimpse into this harmony.

In Chapter Six of the Zhuangzi (Guo 1974, 140‒ When the craftsman-artisan Chui drew a 141; Santee, 2005b), this notion of not flowing as a circle, his was superior to those who used result of being bound up by stress and the emo- a compass. His fingers participated in the tions intertwined with it is quite apparent. It is transformation and he did not use his mind/ addressed by indicating that if you follow along/ heart (xin 心) to hinder and find fault with flow with change and transformation, instead of the process. Thus, his mind/heart (lingtai 靈 denying this process, you will be free from abso- 臺)7 was unified and not bound, shackled, or lute, self-imposed and society imposed restrictions restricted. and judgments. Chronic stress and the emotions entangled with it will be unable to touch you. What is of particular importance is that the lev- el of attainment of Chui and these various artists I attained life because it was my time. Losing regarding their achievements in their respective it, I will follow along (shun 順). At peace areas cannot really be explained in words. One during my time, and managing by following must get a feel for the rhythm and flow of the along (shun 順), sorrow (ai 哀) and joy (le 樂) process. This feel is developed through continual cannot enter me. This is what the ancients practice and this feel is what differentiates them called freedom from restrictions ( jie 縣 from the common practitioner who continually in- 解, undoing the ropes). Yet people are not 7 able to free themselves as they are bound by Lingtai (靈 臺) is a Daoist term for a free flowing mind/ heart (Kohn, 2014, 62). It can be translated as the dwelling place, things. Moreover, nothing overcomes nature. platform or terrace for the spirit. The components of the term Ling (靈), rain, (yu 雨), mouth/opening (kou 口), and shama- ness/sorceress or shaman (wu 巫), can be interpreted as two shamanesses dancing for rain, with kou (口) representing large 6 For the Zhuangzi and the Neiye interacting in the world rain drops, asking the spirits for rain for the crops. Given this integrates both the mind and the body. Thus, the cognitive relationship, it appears there is a free-flowing energy between processes and the affective processes are integrated in the char- heaven/sky and earth. In other words, there are no barriers in acter xin (心). Hence the translation of mind/heart. The Chinese this channel. It is one flowing unified process. I believe this is text for the Neiye can be found at http://sangle.web.wesleyan. what is being conveyed in this quote by unified and not bound, edu/etext/pre-qin/neiye-corrected.html shackled, or restricted.

─24─ Santee: Daoism, Emotions, the Body, and Flow terfere with themselves. This is further explained a bell stand. After the stand was completed in the quote below from Chapter Thirteen (Guo, those who looked at it were startled as it ap- 1974, 258‒259). peared supernatural. Marquis Lu saw it and asking a question said, “Is there an art by Duke Huan was reading a book in the upper which you make this?” Answering, Carpenter hall. Wheelwright Bian was carving a wheel Qing said, “Your subject is a worker. What in the lower hall. Putting down his mallet and art could I have? However, there is one chisel he went to the upper hall. Speaking thing. Before I make a bell stand, I do not to the Duke he said, “May I inquire, what dare to scatter my breath/vital energy (qi are your reading?” The Duke replied, “The 氣).8 I must fast (zhai 齊) in order to still (jing words of a sage.” The Wheelwright asked, “Is 靜) my mind/heart (xin 心). After 3 days of the sage living now?” The Duke responded, fasting I do not feel compelled to think of ap- “The sage is long dead.” proval, admiration, rank or salary. After fast- The Wheelwright continued, “If that is so, ing for five days, I do not feel compelled to isn’t what you are reading now the waste think of not having a reputation, being skillful and dregs of the ancients.” Duke Huan re- or clumsy. After 7 days of fasting I am still. plied, “How is it you are criticizing what I am I forgot about having four limbs and a body. reading? Your explanation best be accept- At this moment, there are no official duties able. Otherwise you are dead!” Wheelwright or royal court. I am focused on my skills and Bian said, “For me, I look at this from the outside distractions disappear. After this I perspective of what I do. Carving a wheel, enter the mountain forest, non-judgmentally if I am too slow, it will not be stable. If I am observing (guan 觀) with my natural instincts too fast, it will not fit. If I am not too slow (tian xing, 天 性) until a form appears such and not too fast, I achieve a rhythm/feeling that I can see the completed bell stand. I with my hands that is in tune with my mind- then begin my work. There is nothing else. heart (xin 心). I cannot put this into words. Thus, take the natural to unite with the natu- There is this rhythm/feeling and then I am ral (yi tian he tian 以 天 合天). That is the in that space. I am not able to explain this to reason why people suspect the bell stand is my son. My son is not able to receive it from spiritual. That’s it!” me. Thus, I am 70 years of age, and an old Wheelwright. What the ancient ones were Carpenter Qing is, essentially, engaging in a unable to transmit in words, died with them. process that allows him not to be affected by the That being so, that which you are reading, is emotionally laden, absolute, threat based psy- the waste and dregs of the ancient ones.” chosocial values and standards of society as he empties his mind/heart of the conceptual frame- Fundamental to this overall process is being work of a physical and psychological, absolute and functioning in the present having left the and independent sense of self. Having emptied absolute, restrictive, judgmental, emotionally himself of all the psychosocial barriers to his qi laden, chronically stressed, psychosocial self be- flowing in an unobstructed manner, he is able to hind. This is made abundantly clear in the fol- non-judgmentally observe (guan 觀) and develop lowing quote from Chapter Nineteen regarding a feel for the world around him. He engages his Carpenter Qing, as all of the emotionally laden, environment in a natural, interrelated, and free psychosocial values and expectations of society 8 disappear (Guo, 1974, 339‒340; Santee, 2005b). Commenting about scattering breath (qi 氣), Li said: “If the breath/vital energy (qi 氣) is scattered then the mind moves/ wanders (xindong 心 動). If the mind wanders, then the spirit is Carpenter Qing was carving wood to make not focused (Guo, 1974, 340).

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flowing manner. This body based fasting process, do not begin to have a self (hui 回).” Is it pos- which is grounded in the breath/vital energy or sible to call this emptiness?” Confucius said, qi is known as xinzhai (心齋) or mind/heart fast- “That is it!” ing. Xinzhai is the fundamental meditative prac- tice of Daoism for self-cultivation (Kohn, 2014, 125; Csikszentmihalyi (1990, 149‒151), who devel- Santee, 2007). oped the modern concept of flow, discusses in The practice of xinzhai is oriented toward his text the story of Cook Ding, which is found eliminating all potential distractions/obstructions, in Chapter Three (Guo, 1974, 66‒69; Santee & including any absolute sense of an independent Zhang, 2015, 25) of the Zhuangzi, butchering an ox self, which is the very source of emotionally laden in front of Lord Wen Hui. Lord Wen Hui was im- psychosocial thinking and judging, removing the mensely impressed with the natural flow of Cook practitioner from mind wandering in the past and Ding as he butchered the ox. future, not being controlled by one’s senses and thoughts, and thus flowing freely in the present. Cook Ding was cutting apart an ox for lord This is accomplished by making the practitioners Wen Hui. A touch of his hand, a lean of his will or intention unified by focusing on one’s shoulder, a step of his foot, a bend of his breath/vital energy (qi 氣). This being the case, knee, Hua! Xiang! The rhythmic slicing of the the practitioner’s mind/heart is emptied of all blade. There was no sound that was not ok. obstructions allowing the practitioner to naturally Suitable for the mulberry grove dance. Fit flow with the emptiness of the Dao, which is the for dealing with leaders. Lord Wen Hui said, dynamic empty space that is the source of and “Oh my! Quite good! How did you reach this allows all things to move about and flow in a level of skill?” Cook Ding released his knife, natural manner. faced lord Wen Hui, and said, “That which The following quote (Guo, 1974, 80‒81; Santee, I, your subject, am fond of is Dao (道). It is 2005b), from Chapter Four of the Zhuangzi, uses beyond skill! When I first began cutting apart Confucius and his favorite student Yan Hui in a oxen, that which I saw was nothing but the satirical manner to essentially eliminate/be emp- whole ox. After three years I did not see ty of Confucian values, and to present a Daoist the whole ox. Now, in the present, I engage practice. When Yan Hui talks about not having it with my free-flowing spirit (shen 神) and a self, he is referring to his given name Hui (回), do not use my eyes to look. My eyes know which is his psychosocial self! where to stop and my free-flowing spirit (shen 神) wants to continue on. In accordance Yan Hui (顏回) said, “May I dare to ask about with natural processes (tianli 天理), slapping mind/heart fasting (xinzhai 心齋)?” Confucius the large gaps, guiding through the large said, “Your will/intention (zhi 志) is unified. openings, there is no doubt in continuing in Do not listen with the ear, listen with the this manner. The skill is in not touching the mind/heart (xin 心). Do not listen with the channels where muscle and bone meet, even mind/heart, listen with qi (氣). Listening more so, large bones. A good cook replaces is stopped by the ear. The mind/heart is his knife once a year, for he cuts. The clan stopped by symbols. Qi is to be empty (xu cook replaces his knife once a month, for he 虛) and is how one should deal with the af- 9 9 The components of Dao consist of a head (shou 首) and to fairs of the world. Dao (道) is a gathering go/walk (chou 辶). This is then seen as a person walking/going, of emptiness (xū 虛). To be empty is mind/ which then is interpreted as a path, a road, following a path (see heart fasting. Yan Hui said, “Having not yet Karlgren, 1975, 282, 1966, 401). To walk/go on a path, the path needs to be free from any barriers or obstructions. In other reached a point of applying this to myself words, it needs to be empty. If the path is empty, then anything (hui 回), my self was real. Having applied it, I can flow along it.

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hacks. Now, my knife of 19 years has sepa- governed. rated 1000 oxen, yet its edge is as if it was newly produced from the whetstone. Each The nameless man said, “Let your mind/ joint has a gap between it, and the edge of heart flow (you 遊) in the distinctionless, com- the knife is without thickness. Using without bine your breath/vital energy (qi 氣) with thickness to flow (you 游) through that which the vastness, be in accordance/follow along has a gap, there is vastness indeed for it to (shun 順) with the naturalness (ziran 自 然) of travel through. The blade must have room. things, do not allow a psychosocial self (si 私), This knife has been used for 19 years, yet its and the world will be governed/healed. blade is as if it was newly produced from the whetstone. Nonetheless, every time I reach Wuwei a knot and see that it is difficult to manage, I am cautious, forbidding my attention from To be free from chronic stress and the inter- stopping. Moving slowly, with a slight motion twined emotionally laden, psychosocial interfer- of the knife, dismembered, already separate, ence, barriers and restrictions which block flow like dirt discarded on the ground. Raising up is known as wuwei (無為). In Chapter 48 of the my knife and standing, looking in the four Daodejing, traditionally attributed to Laozi, an old- directions, pausing, the task complete. The er contemporary of Confucius (551‒479 BCE), the knife is cleaned and put it away. Lord Wen adaptive practice of wuwei is described (Santee, Hui said, “Quite good! I have heard the words 2005a; Wang, 1993, 186) of Cook Ding. Nourishment of life (yangsheng 養生) has been achieved!” Pursuing learning, there is daily increasing Pursuing Dao (道), there is daily decreasing This explanation of Cook Ding, regarding the Decreasing and again decreasing butchering of an ox, is of special importance for Arriving at non-interference (wuwei 無為) Csikszentmihalyi because of the concept of you Not interfering (wuwei 無為) (游), which although it has the meaning of swim There is nothing that is not done and travel, and is often translated as wandering, it suggests in the Zhuangzi what he understood Learning refers to learning about, adding to, be- as flow. It is an unobstructed flow, much as a ing conditioned by, and entangled with the stress swimmer flows along a river with the current. producing, emotionally laden, absolute, restric- Csikszentmihalyi identified you (游) as flow. His tive, psychosocial values, standards and biases of assessment has been acknowledged by research- society. Regarding Dao, these values, standards ers in Daoism (Barrett, 2011; Jochim, 1998; Kohn, and biases are let go of such that they do not 2014). interfere with and compromise flow, such that Chapter One of the Zhuangzi is titled xiao yao the individual’s psychological and physical health you (逍遙遊) or free and easy wandering. Free and well-being is not harmed. Having let go, such and easy wandering is being without any obstruc- that you no longer interfere, physically and psy- tions or barriers. It is not letting chronic stress chologically, with yourself or coerce others to do and its intertwined, psychosocial laden emotions something for your own benefit is wuwei (無為). obstruct the natural flow of one’s life. Basically, Wuwei (無為) is to flow (you 遊 shun 順) naturally this is what the entire text of the Zhuangzi is fo- (ziran 自然). It is to be without chronic stress and cused upon. In Chapter Seven (Guo, 1974, 157‒158) its intertwined emotions. you (遊) and shun (順), both of which are indica- In Chapter Eighteen (Guo, 1974, 318; Santee, tive of free, unobstructed flowing are utilized to 2011a, 51) of the Zhuangzi, it states, “I take wuwei convey how to let the world be naturally healed/ (無為) to be honest/sincere (cheng 誠) happiness

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(le 樂).” Guo further clarifies by stating, “The hap- ciple of flow (shun 順), from which he created piness (le 樂) of wuwei (無為) is to simply be with- the art of Taijiquan (太極拳) clarifying the out chronic stress (you 憂), that is all” (Guo, 1974, mysteries of nourishing the entire person 318; Santee, 2011a, 51) (yangsheng 養身).

Taijiquan and Qigong Research (Henning, 1994, 1999, 2012; Lorge, According to tradition, the Daoist Zhang 2012; Seidel, 1970; Wayne, 2013; Wile, 1996) sug- Sanfeng (張三丰) somewhere between the Sung gest there is no evidence linking Dynasty (960‒1279) and the Ming Dynasty to the creation of Taijiquan. Evidence suggests (1368‒1644) created Taijiquan by integrating that Chen Wangting (circa 1580‒1660), integrat- various spiritual practices, philosophical concepts, ing various martial practices, may have been the (導引) practices, and martial techniques creator of Taijiquan, in Chen village, although it (Henning, 1994, 1999, 2012; Sun, 2003; Seidel, 1970; was not named as such (Henning, 2012; Shahar, Wayne, 2013; Wile, 1996). The following quote 2008, 133; Wayne, 2013, 18; Wile, 1999). Although (Santee, 2011b, 34; Sun, 2003, 1‒2) from the au- it is argued (Henning, 1981, 1994, 1995, 1999, thor’s Preface To A Study of Taijiquan (Taijiquan 2012) that Taijiquan was developed simply as a Xue Zixu 太極拳學自序) by (孫福全), self-defense and was not originally influenced by the creator of Sun style Taijiquan which inte- Daoism, Chen Wangting’s own words strongly link grates the internal martial arts of Taijiquan, him to the 2nd century CE Daoist meditative text , and Xingyiquan (Sun, 2003, preface, Huangtingjing (黄庭經) or The Scripture on the 3; Santee, 2010) is an example of this tradition. Yellow Court (Shahar, 2008, 133). While researchers Sun (1860‒1933) notes will battle out exactly when Daoism became inter- twined with Taijiquan, it is quite clear from Sun During the time/reign of the Yuan dynasty Lutang’s writings that Daoism is intimately linked Emperor Shundi 順帝 (1333‒1370), the Daoist with Taijiquan. In part two of the Study of Zhang Sanfeng (張三丰) cultivated Dao (道) (taijixue 太極學), Sun (2003, 4) clearly links Daoism on Wudang (武當) mountain. He saw that with the practice of internal martial arts such at those who simultaneously practiced internal Xingyiquan, Baguazhang, and Taijiquan. He notes alchemy (dan 丹) and practiced martial arts (quanshu 拳術) were excessive in their use An ancient person11 said, “Wuji and then of post-heaven (houtian 後天) strength (li Taiji.” This is so not only in martial arts 力). They were not able to attain the breath/ (quanshu 拳術). This includes the Confucian vital energy (qi 氣) of centralized harmony sage where it is called “Maintaining the (zhonghe 中和). As a result, they injured their Center” (zhizhong 執中), the Buddhists, where elixir (dan 丹) and their original breath/vital it is called, “Complete Enlightenment” (yuanjue energy (yuanqi 元氣) was decreased. Thus, 圓覺), and the Daoists where it is called, he complied with meaning of the Muscle “The Valley Spirit” (gushen 谷神). Although and Tendon Changing Method (Yijinjing these phrases are different, all of them 易筋經) and the Washing the Marrow mean breath/vital energy (qi 氣) flows freely Method (Xisuijing 洗髓經), utilized the struc- 10 ture of Zhou Dunyi’s Diagram of the Great The Yellow River Diagram (Hetu 河圖) and The Writings of the Luo River (Luoshu 洛書) were believed to have been maps - Ultimate (Taijitu 太極圖), adopted the prin of the universe which provided guidelines for assisting individu- ciples of the He River Diagram and the Luo als in understanding how to control and be in harmony with it River Document (Heluo 河洛),10 the advance (Santee, 2009). 11 The Neo-Confucian Zhou Dunyi from the first line of his and withdraw calculations of the Book of text An Explanation of the Diagram of the Great Ultimate (taiji Changes (Yijing 易經), and the natural prin- tushuo 太極圖說).

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through oneself. Thus, the internal martial original breath/vital energy of pre-heaven. arts are truly, internally and externally, the Therefore, the form, structure and body same as Daoism (daojia 道家). How could of people is the merging of pre-and-post one think that the internal martial arts are heaven qi. People naturally have awareness, merely for strengthening one’s body and pro- perception, emotions (xing 情) and desires. longing one’s life? Their distribution of (陰陽) varies. Their original or innate breath/vital The Daoist linked ancient practice known as energy gradually diminishes. Their acquired Daoyin (導引) or stretching the body and guiding/ breath/vital energy gradually increases. leading breath/vital energy (qi 氣), minus its spiri- Yang declines and Yin increases. As a result, tual, religious, and cultural context, was essen- the six breaths/vital energies invade (the tially renamed during the late 1940’s as Qigong six breaths/vital energies are wind, cold, (氣功) or working with/cultivating qi, and stan- heat, damp, dry, and fire). The seven emo- dardized to meet the needs of the Chinese tions (xing 情) are experienced. Therefore, government (Palmer, 2007, 5, 280). Although the body is daily weakened, and all types attributed to the 6th century Buddhist monk of diseases and illnesses are produced. The Bodhidharma (5‒6th century CE), the Yijinjing, ancients were chronically stressed (you 憂) actually created by the Daoist Zi Ning with the about this. Thus, they tried various medi- text being published in 1624, is an example of cines to treat the illnesses and diseases, and Daoyin/Qigong (Kang, 1995, 62; Palmer, 2007, sat in stillness (jingzuo 靜坐) to nourish the 280; Santee, 2011b, 36; Shahar, 2008, 14, 166). mind/heart. Being concerned about being un- This being the case, the link between Daoism able to use movement and stillness together, and Daoyin/Qigong, Daoism and Taijiquan, and they created martial arts (quanshu 拳術) in Taijiquan and Daoyin/Qigong appears apparent. order to recover their innate/original qi. As previously noted in both the Neiye and the Zhuangzi, excessive emotions compromise the Fundamental to recovering one’s innate/origi- natural flow and are indicative of chronic stress. nal qi and re-establishing unobstructed flow is In Sun’s (2003, 1) Preface to A Study of Taijiquan proper body alignment (Santee, 2016). Whether (Taijiquan Xue Zixu 太極拳學自序), clearly using it is for , butchering an ox, or making Daoist alchemic language12 such as qian and kun, a wheel, proper body alignment is essential for yuanqi, xiantian and houtian, he links emotions to stabilizing, calming, and centering both mind and compromising the flow of qi, and thus to illness body. It is essential for eliminating chronic stress and disease. and removing the emotionally laden absolute, restrictive, threat based, psychosocial, judgments, When heaven and earth or the universe thinking, beliefs, and expectations.13 In the Neiye (qian kun 乾坤) was established, the original or Cultivation of/Working with the Interior the breath/vital energy (yuanqi 元氣) began to following provides a clear example of this rela- flow (liuxing 流行) as movement and still- tionship.14 ness separated and combined producing everything. These are the acquired images Cultivate your mind-heart (xin 心) and still of post-heaven (houtian 後天). The pre-heaven (jing 静) your thoughts. Only then can you (xiantian 先天) original breath/vital energy attain Dao (道). Regarding Dao, the mouth (yuanqi 元氣) was endowed with post-heaven cannot describe/explain it in words, the eyes form. The post-heaven form contained the 13 See Roth (1999, 109‒112). 14 Chinese text can be found at https://wenku.baidu.com/ 12 See Pregadio & Skar (2004). view/b80a35d126fff705cc170a2d.html

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are not able to see it, the ears are not able also fundamental to not only practicing qigong, to hear it. Therefore, cultivate your mind/ but all martial arts (Liu, 2010; Santee, 2016; Yang, heart (xin 心) and align (zheng 正) your body 1997b). The following quote regarding the fourth (xing 形)...If you are able to align your body posture, Prevent the Five Laboring’s and Seven and still your mind/heart, you will then be Injuries, Look Back15 (wu lao qi shang wang hou able to be stabilized/calm (ding 定). Being qiao 五勞七傷往後瞧), of the Daoyin/Qigong form stabilized/calm, your mind/heart will be cen- The Eight Pieces of Brocade (Baduanjin 八段錦), tered (zhong 中)...If the body is not aligned, links emotions to illness and emphasizes the im- the internal power (de 德) will not arrive. If portance of body alignment, practicing regularly your center is not still, your mind/heart will and consistently to not only treat but prevent a be compromised/injured. wide variety of diseases and illnesses. Essentially, this posture, like all eight postures of the In the Explanation of the Picture for the Study Baduanjin, appears to be structured to treat and of Wuji section (wuji xue tujie 無極學圖解) the first prevent what we today refer to as chronic stress, posture (diyishi 第一式) of Sun style Taijiquan as the focus throughout is relaxing the entire known as wuji (無極) is described. The neces- body and calming the mind (CHQGA, 2007; CWS- sity for and focus upon proper body alignment is CMA, 2017; Yang, 1997a). quite apparent. Sun (2003, 2‒3) To prevent the emotions from weakening Begin by facing front and aligning your body the five organs, you must consistently and (zhengfang 正方). Your body stands erect. regularly practice and work hard to make Both hands hang down. Do not use down- your body firm and strong. Your body suffers ward strength with your shoulders. Let your because your emotions weaken your internal shoulders hang down naturally (ziran 自然). organs. Expand your chest, twist your neck, Both feet are 90 degrees, like in the picture. and look to the rear. Squeezing your waist The tips of your toes do not use strength to and chest inwards, your body is aligned. This hook and grab. Both heels are rooted, how- posture is especially beneficial for treating ever do not use strength pushing down and your internal disorders. twisting. It is similar to your body standing in desert sand. Do not attempt to control Conclusion the movements of your hands and feet. Your body and mind/heart (xin 心) are not aware Within the context of Daoism and the related of opening and closing (kaihe 開合) or the arts of Taijiquan and Qigong, there is a natural lively energy of the cultivated power (jin 勁) flow of breath and vital energy. Ongoing, abso- dancing on the top of your head. Nonetheless, lute, restrictive, emotionally laden, threat based naturally (ziran 自然) following/flowing (shun psychosocial, judgments, thinking and beliefs 順) along letting nature take its course (xing interfere with this natural flow and gives rise to 性), flowing (liuxing 流行) without a sense of chronic stress and the emotions intertwined with self, penetrating the emptiness within your mind/heart. Internally without thoughts, ex- 15 The Five Laboring’s (wu lao 五勞) refers to overworking ternally not looking at anything. Regarding five organs: heart, lungs, liver, spleen and kidneys (Huangdi Neijing, 2017; SINA, 2017). The Seven Injuries (qi shang 七傷) - expanding and contracting, coming and go refers to the damage done to the five organs by the seven emo- ing, advancing and retreating, there is no tions: Happiness, anger, worry, obsessing, melancholy, fear, and indication of any movement. surprise (Kaptchuk, 1983; Shen-nong, 2006; SINA, 2017). The relationship between emotions and illness/disease has a long history (Huangdi Neijing, 2017). Chinese text can be found at The importance of proper body alignment is CWS-CMA, 2017; Yang, 1997a.

─30─ Santee: Daoism, Emotions, the Body, and Flow it. Chronic stress causes significant physical and Journal of the Chen Style Research Association of Hawaii, 2, 1‒7. psychological damage to one’s health and well- Henning, S. (1995). On the politically correct treatment being (McEwen & Lasley, 2002; Santee, 2017b; of myth in the . Journal of the Sapolsky, 2004). Chen Style Research Association of Hawaii, 3. Being flexibly focused in the present, deep, Henning, S. (1999). Academia encounters the Chinese martial arts. Review International, 6, 319‒332. - natural breathing, proper body alignment, rhyth Henning, S. (2012). Thoughts on the origins and develop- mic, structured patterns of body movement and ments of taijiquan. Retrieved from http://seinenkai. stepping, and breathing coordinated with move- com/articles/henning/2012%20shanghai%20paper. pdf (December 13, 2017) ment and attention, still and empty the mind/ Huangdi Neijing (2017). Huangdi neijing suwen heart while relaxing, centering, and rooting the (黃帝內經素問). Retrieved from http://ctext.org/ body. This being the case, one’s entire being will huangdi-neijing/zh (November 9, 2017) flow naturally as ongoing, absolute, restrictive, Jochim, C. (1998). Just say no to “no self” in Zhuangzi. In R. T. Ames (Ed.), Wandering at ease in the Zhuangzi. emotionally laden, threat based psychosocial, New York, NY: State of New York Press. pp. 35‒74. judgments, thinking and beliefs will be prevented, Kang, G. W. (1995). The spring and autumn of Chinese emotions will be regulated, chronic stress will be martial arts. Santa Cruz, CA: Plum Publishing. Kaptchuk, T. J. (1983). The web has no weaver: Under- eliminated, and one’s overall health and well-being standing Chinese medicine. Chicago, IL: Congdon & will be enhanced. Weed, Inc. Whether stationary or moving, a consistent, on- Karlgren, B. (1966). Grammata Serica: Script and phonet- going still and empty mind/heart and a relaxed, ics in Chinese and Sino‒Japanese. Taipei, TW: Ch’eng- Wen Publishing Company. - centered and rooted body is fundamental for flow Karlgren, B. (1975). Analytical dictionary of Chinese and ing naturally without any obstructions. Regular Sino‒Japanese. Taipei, TW: Ch’eng-Wen Publishing body based practice of Daoist meditative tech- Company. Kirkland, R. (2008). Neiye: Inner cultivation. In F. Prega- niques, Taijiquan and/or Qigong provide various dio (Ed.), The encyclopedia of . New York, pathways to attaining this goal, and establishing NY: Routledge. pp. 771‒773. overall, enhanced health and well-being. A still Kohn, L. (2008). Meditation works: in the Hindu, Bud- and empty, non-interfering, stress free, mind/ dhist and Daoist traditions. Magdalena, NM: Three Pines Press. heart and a relaxed, centered and rooted body is Kohn, L. (2014). Zhuangzi: Text and context. St. Peters- essential to enjoying life whether it be as simple burg, FL: Three Pines Press. as eating, taking a walk or just smiling. Liu, T. J. (Ed.) (2010). Chinese medical qigong. Philadel- phia, PA: Singing Dragon. Lorge, P. A. (2012). Chinese martial arts from antiquity to the twenty first-century. New York, NY: Cambridge References University Press. Barrett, N. F. (2011). Wuwei and flow: Comparative McEwen, B., & Lasley, E. N. (2002). The end of stress as reflections on spirituality, transcendence, and skill we know it. Washington, DC: Joseph Henry Press. 61 in the Zhuangzi. Philosophy East and West, , Palmer, D. A. (2007). Qigong fever: Body, science, and ‒ 679 706. utopia in China. New York, NY: Columbia Univer- Chinese Health Qigong Association (CHQGA) (2007). sity Press. Baduanjin. Beijing, China: Foreign Language Press. Pregadio, F., & Skar, L. (2004). Internal alchemy (Nei- Csikszentmihalyi, M. (1990). Flow: The psychology of dan). In L. Kohn (Ed.), Daoism handbook. Boston, optimal experience. New York, NY: HarperCollins MA: Brill. pp. 464‒497. Publishers Inc. Roth, H. D. (1999). Original : Inward training (nei-yeh) CWS-CMA (2017). Yangsheng bojian chujie: and the foundation of Taoist mysticism. New York, - Baduanjin (養生保健內功(初階) 八段錦). Retrieved from NY: Columbia University Press. - http://cws cma.com/index.php?option=com_content& Santee, R. (2004). A Daoist and an existential psycho- view=article&id=49&Itemid=67 (November 9, 2017) therapist: A comparative study. Paper presented at Guo, Q. F. (1974). Zhuangzi jishi. Vol. 2, Taipei, TW: Chung the 1st World Hong Ming Philosophy Conference, Hwa. Honolulu, HI. Henning, S. (1981). The Chinese martial arts in historical Santee, R. (2005a). Carl Rogers and the Dao De Jing: A perspective. Military Affairs, 45 ‒ , 173 179. comparative study. Paper presented at the Interna- Henning, S. (1994). Ignorance, legend, and Taijiquan. tional Conference on Daoism at Mount Tiantai and

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