The Tao of Stress: How to Calm, Balance, and Simplify Your Life (4 page)

• Our energy or breath doesn’t freely circulate throughout the

body and may be blocked or restricted in various parts of the

body.

• Our thoughts, desires, emotions, behavior, lifestyle,

environment, or some combination of these are excessive or

deficient.

• We are fragmented because mind and body are continually

agitated.

• Our mind, body, and environment aren’t integrated.

• Our life is too complex.

Most Westerners have a different view of chronic stress, seeing it as having a continuously or frequently activated fight- or- flight response, being unable to cope with environmental demands, and so on. However, in both points of view, the physical and psychological symptoms and the underlying causes are the same. For both, habitual threat- based thinking
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and behaviors, along with threat- based desires, are the primary sources of chronic stress. Given that both approaches recognize the same sorts of physical and psychological symptoms and root causes, Taoist teachings, practices, and techniques are definitely relevant to easing or eliminating chronic stress.

Basic Concepts of Taoism

The various traditions, sects, teachings, texts, and practices that exist within Taoism are gathered under this label because they have a number of commonalities. These commonalties are the basic concepts that comprise the foundation of Taoism. They are also directly relevant to defining and easing chronic stress.

Yin and Yang

In Taoism, existence is seen as a continual, cyclic process of change and transformation. The harmonious, interrelationship between the

complementary cosmic forces of
yin
and
yang
provides the most basic explanation of this continual, cyclic process of change and transformation. Everything, including our physical and psychological aspects, consists of various mixtures or patterns of yin and yang. Every thought, emotion, action, behavior, change, and transformation is due to the influence of and relationship between the cosmic forces of yin and yang.

Depending on the context, in some cases yang is more dominant,

while in others yin is more dominant. In some contexts, there is a balance between yin and yang. Some examples of this harmonious, complementary interrelationship of yin and yang are earth/sky, contraction/expan-sion, inhalation/exhalation, night/day, passive/active, sad/happy, off/on, and stillness/movement.

Probably the easiest way to think about yin and yang is to consider the process of reproduction. The female (yin) unites with the male (yang), and in the process of sharing, an offspring is created (transformation), which consists of contributions of both the mother (yin) and the father (yang). If the offspring is male, yang characteristics are dominant.

If female, yin characteristics are dominant. In both cases, however, the other, complementary component is present and influential. The off-19

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spring then develops (changes) and eventually participates in the reproductive cycle.

When our thoughts, desires, emotions, lifestyle, environment, or

behaviors are excessive (characterized by too much yin or yang) or deficient (characterized by insufficient yin or yang), we lose our root and are inflexible, not centered, and out of harmony— in other words, chronically stressed. The goal of Taoism in regard to the removal of chronic stress is to reestablish a harmonious relationship between yin and yang—

one that’s neither excessive nor deficient— so that we become rooted and centered.

Qi

As mentioned, qi is both vital energy and breath. It circulates

throughout the universe and throughout the body. It is the basic building block of all things— organic and inorganic. It takes on the various shapes and configurations that make up our world through the workings of yin and yang. We receive our original qi from our parents and maintain our lives through the qi we receive from breathing, eating, and drinking.

When the circulation of our qi is excessive or deficient and therefore compromised due to our thoughts, desires, emotions, behaviors, lifestyle, or environment, we lose our center, are no longer rooted, and become inflexible. Yin and yang are not in harmony. Mind, body, and environment are not integrated. We are chronically stressed.

The various Taoist practices, techniques, and meditations that you’ll learn throughout this book are all oriented toward restoring a free flow of qi throughout the body. As a result, you will become centered, rooted, and flexible. Mind, body, and environment will be integrated. Yin and yang will be in harmony. You will be free from chronic stress.

Tao

When Taoists talk about being in harmony, ultimately they’re referring to being in harmony with Tao.
Tao
is the creative source of everything, including nature and its rhythmic patterns. Tao is essentially the continually changing, interrelated, harmonious, interactive process of freely circulating qi being shaped, changed, and transformed by yin and yang.

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Tao is often described as the great passageway— a dynamic empty

space through which everything comes into being, transforms, and then returns. As dynamic empty space, Tao allows all things to function and doesn’t interfere with or get entangled in the continual process of change and transformation.

When we interfere with the natural, cyclic process of change and

transformation through our thoughts, desires, emotions, behaviors, and lifestyle, we fragment mind, body, and environment. We make our world complex, absolute, and inflexible. We are out of balance. As a result, we aren’t centered, rooted, or flexible. We are chronically stressed. We aren’t in harmony with Tao.

Tian

Depending on the context,
tian
is often translated as “nature,” “sky,”

or “heaven.” Tian is a manifestation of Tao. It is the creative, interrelated, rhythmic pattern of the continual process of change and transformation expressed through the various configurations of qi manifested by yin and yang. For Taoists, nature is a role model on which we should base and model our behavior. When we don’t follow the patterns of nature, we become fragmented and, eventually, chronically stressed.

Ziran

Ziran
, or naturalness, is being in harmony with the continual process of change and transformation that we call nature. Ziran essentially means not interfering with ourselves, not interfering with others, and not getting entangled in the affairs of the world. Our thoughts, desires, emotions, behaviors, and lifestyle are neither excessive nor deficient. Qi circulates freely throughout the body. Life isn’t complex. We are flexible and able to adapt. We aren’t chronically stressed.

The Taoist Path

Across all types of Taoism, the Taoist path for removing chronic

stress and becoming harmonious with Tao is threefold: simplifying life, reducing desires, and stilling and emptying the mind. All three

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components of this interrelated Taoist path focus on removing complex, inflexible, excessive, and deficient thoughts, desires, emotions, behaviors, and lifestyles that create the continual agitation in both body and mind that leads to chronic stress.

Basic Taoist Techniques

All of the various Taoist meditative techniques and practices are

grounded in five key components:

• Posture

• Attention

• Concentration

• Natural breathing

• Nonjudgmental, flexibly focused, unbiased, detached

observation of what is happening to you and around you in the

present

The latter is a type of awareness known as
guan
. You may be more familiar with a similar concept in Buddhism, called mindfulness. All five components are basic to simplifying life, reducing desires, and stilling and emptying the mind. They are fundamental to stopping the continual agitation of both mind and body. I’ll discuss them in greater detail in chapter 2.

Taoist meditative techniques and practices are essentially of two

types: sitting and standing. Both the sitting and standing techniques can be either still or moving. In some cases, a technique incorporates both.

Some of the more common practices are qigong and taijiquan. In appearance, qigong looks a lot like various types of stretching exercises. If you aren’t familiar with taijiquan, it looks like a very slow- moving form of self- defense that’s relaxed, soft, and quiet. It doesn’t show any strength or power in its movements, hand strikes, or kicks.

Taoism’s behavioral practices are also grounded in five key

components:

• Not interfering with ourselves

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• Not trying to coerce or force others to do something for our

benefit

• Creating a situation that is conducive to our growth and that of others

• Not being controlled by or getting entangled with the affairs of the world

• Being flexible

Conclusion

This chapter laid a foundation for understanding the fight- or- flight response, chronic stress, and a Taoist approach to managing stress. The next chapter will explore the basics of Taoist mediation. You will also learn some Taoist meditation techniques. I believe that these techniques and the others you’ll learn throughout this book will be immensely helpful to you as you journey along the path toward freedom from chronic stress.

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Basics of Taoist Meditation

Chapter 2

Basics of Taoist

Meditation

As noted in the previous chapter, Taoists see chronic stress as being due to a continually agitated mind and body. Taoist meditation is a fundamental component for stopping this continual agitation of mind and body. Throughout this book, I will weave together Taoist mediation with the three components of the Taoist path: simplifying life, reducing desires, and stilling and emptying the mind.

Five Components of Meditation

Taoist meditation, whatever the form, consists of the five basic components mentioned in chapter 1: body posture, attention, concentration, breathing, and guan, or nonjudgmental, unbiased, detached observation of the present moment. In the following sections, I’ll discuss each of these components individually and how they relate to each other. It is important to note, however, that these five components essentially comprise one interrelated process.

Body Posture

Correct body posture or alignment is fundamental to all Taoist practices, including meditation. Whether we are sitting, standing, or moving,
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if our bodies aren’t in the proper posture or alignment, we won’t be rooted and centered. If we aren’t rooted and centered, our mind, breath, muscles, tendons, ligaments, bones, organs, nerves, and so on will be strained and stressed because they aren’t functioning in a natural manner.

Exercise Awareness of Posture

Try the fol owing experiment to for a direct experience of the difference between proper and improper alignment: Stand hunched slightly forward, with your shoulders pulled up, your jaw pulled down toward your chest, and your eyes looking downward. You should immediately notice the stress and strain on your neck, chest, spine, knees, and various muscles. This position also puts undue stress on your organs.

You will probably have a sense of being off balance because your

body is pulled forward. Your breathing may feel compromised. As a

result of all of this unpleasantness and stress, your mind may be agitated, making you feel tense. This improper and excessive position is harmful to both your mind and your body.

Next, stand up straight, with your eyes looking forward, and visu-

alize that the middle of the top of your head is gently being pulled up, as though you’re suspended from above like a puppet on a string.

You should notice that you feel as if your head is being pulled back slightly; that your jaw is parallel to the ground, rather than being tilted up or down; your shoulders drop natural y; your spine is both pulled up and sinks as it finds its proper natural alignment; and your feet feel as if they’re sinking or rooting through the ground. You should have a clear sense of being centered and relaxed. Your mind will probably feel focused, stil , and empty. Your breathing will be more natural.

You may even get a sense of warmth flowing through your body, or

a pulsating or tingling sensation as your qi starts to flow freely. Note what you feel and discover, and record this in your journal.

The difference in feeling between these two positions is quite

clear. The first is stressful and harmful, whereas the second is relaxing and beneficial. You may want to check your posture periodical y throughout the day and note what you discover. Once again, record

your feelings and discoveries in your journal. The journal record will give you a baseline to track your progress.

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Basics of Taoist Meditation

Attention

Distractibility, or poor attention, is clearly a problem in our society today, as we are bombarded with an endless variety of distractions: Internet, cell phones, cable TV, computers, video games, smartphones, tablets, and on and on. This explosion in information technology, which has conditioned us to expect instantaneous responses to our inquiries, has resulted in a high degree of intolerance and irritation if we don’t immediately get what we want (Ratey 2008). Because of this condition-ing, if we don’t receive immediate feedback we often quickly lose interest in the original object of attraction and are easily bored. Our attention darts from object to object looking for something novel or of greater intensity in order to hold our attention.

The common habit of channel surfing is a clear example of being