Non accomodating

A Daoist resilience-building approach to mindfulness ought to involve the adoption and active cultivation of the non-coercive ‘-like is to be way-making, And the way made is enduring.

Importantly, the hub (the empty space where the axle of the cart is fitted) does not itself move: ‘The hub is not made of something … Whereas the spokes turn around within the wheel, the hub always stands still.

Unchanged it keeps its position and it does this simply by doing nothing.

614) as well as ‘enhanced exercise self-efficacy and social relations’ (p. Both is especially appealing for me since my diagnosis of RSI (Repetitive Strain Injury), as the particular focus here is on hand movements. ‘Manage stress by listening to your body’, published online January 20th, 2016. Daoism as an organised religion seems to have developed some time after the original development of Daoism as a philosophy (Moeller, 2004, p. The central text of Daoism, the , is a collection of ethical, social and political – but not specifically religious – advice probably compiled sometimes between the fifth and third centuries BCE (Ames and Hall, 2003, p.

Both disciplines are outlined in short You Tube videos that I am currently following daily. 1), making it roughly contemporary with Buddhism in India and the philosophical schools of ancient Greece.

And just like the hub, at the centre of all one’s own emotional and cognitive self (the ‘heart-and-mind’, ) ideally remains unmoved: ‘By anticipating the changes in your conditions, and by remaining focused despite the unavoidable vicissitudes that are visited upon you as you move along the continuum from beginning to end, you are able to optimize the possibilities at each moment and thus enjoy the ride to its fullest’ (Ames and Hall, 2003, p. The cultivation of emotional and cognitive tranquillity – the project of observing perpetual change from the still centre of ‘the hub’ as it were – suggests that one fruitful method of resilience-building would be meditation or mindfulness. 255) observes that, ‘Many religions teach self-regulation skills, encouraging prayer, self-reflection or meditation practices …

Various mindfulness practices have been linked to beneficial outcomes for health and well-being, including stress reduction’. 100) sum up the Daoist ‘optimum posture of the heart-and-mind ()’, which is ‘to achieve and sustain an emptiness and equilibrium that will enable it to take in the world as it is without imposing its own presuppositions upon it, and without allowing the world to cause it agitation.’ Cultivating a specifically Daoist attitude towards mindfulness, then, may promote resilience both by letting go of sources of agitation and by actively fostering a ‘Flow’-like state of appreciative interaction with the world-as-it-is.

The famous symbol captures the Daoist idea of ‘the mutual entailing of opposites’ (Ames and Hall, 2003, p.

27): what look like opposites are in fact interdependent and fundamentally connected – everything is always in the process of becoming its opposite. 58: ‘It is upon misfortune that good fortune leans, It is within good fortune itself that misfortune crouches in ambush, And where does it all end?

Various mindfulness practices have been linked to beneficial outcomes for health and well-being, including stress reduction’.

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