When you look at the way the 道德經 Daodejing approaches the concept of 天地人 “the universe, the earth, human beings” as I discuss it in my last blog post, it is obvious that in a world consisting of endless networks a focus on a center and central control creates unnecessary imbalances, risks, and problems. For a movement practice based on the philosophy of the 道德經 Daodejing, this means that instead you have a diversified practice with a wide range of inputs that are guiding the processes. An energy hub like the 下丹田 lower Dantian for instance, is therefore just one energy hub among many, many others. When you initiate a movement, the focus is on connecting, not on where the movement starts. There also is no centralized process.
Most of the time 天地人 is simply literally translated as heaven, earth, man. The way I perceive Daoist philosophy, I now personally prefer to translate the concept as the universe, the earth, human beings. In the context of the philosophy of the Daodejing, 天 tian, heaven refers to the world of the stars, the universe, the larger unit that 地 di, the “earth” is just a part of. In this concept we human beings are not at the center of the universe. We are simply looking at the earth and the universe from, and “for” our human perspective. Human beings like other beings and things are part of life on earth. The earth is just one other piece of this immense world you can easily observe when looking at a starry night sky. This, and of course many other concepts, link the thought of the Daodejing to indigenous world views. I also mention this in one of my prior blog posts and recommend the reading of or listening to Robin Wall Kimmerer’s Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants for a better understanding of the thought of the Daodejing in this respect.