Holism, Unity, and the Power of Combined Force

The Huainanzi presents a cosmology rooted in holism and unity, emphasizing the power of combined force. The text describes the cosmos as emanationist, with a foundational fountainhead that reflects upon itself, causing creation to differentiate outward in concentric tiers composed of alternating stages of spirit and matter. Here, spirit represents internal character, while matter signifies external appearance. Matter follows spirit, and qi is simultaneously corporeal matter and pattern without form. The divisions between these tiers are fuzzy and porous, illustrating that things are differentiated and singular at the same time.

This cosmology maintains a balance of differentiated yet interconnected elements, such as heat and cold and form and formlessness. Heat and cold are not opposites but states that arise from the absence of the other—heat exists because it is not cold, and cold exists because it is not hot. This dynamic interplay suggests that formlessness, existing before time and differentiation, serves as the primordial origin. It highlights that the formless state is the root from which all differentiated forms emerge (HNZ 16.85).

All things share in one qi (一氣 yi qi), a unified life force, and the omnipresent forces of formlessness and purposelessness allow the myriad things to have form and order (HNZ 8.2). This holistic framework emphasizes that the unified mind is more powerful than a divided one. The earthworm, for instance, is mighty because it “uses its mind in a unitary way” (HNZ 16.46). Lack of unity does not align with the normative order, which is circular and sourced in Grand Unity. Harmonious union allows like qi to amass, creating a totality greater than the sum of its parts. HNZ 17.132 compares it to a craftsperson joining spoke and hub into a whole, while HNZ 17.117 likens it to one hundred plums: “A hundred plums are sufficient to make vinegar for a hundred people, but one plum is not sufficient to make vinegar for one person.”

A core aspect of the Huainanzi’s philosophy is the depiction of the universe as a spirit-like vessel that embodies all things’ innate natures (性 xing). This vessel operates beyond human control and serves as the universal Ancestor (HNZ 1.17, 1.19). This metaphor extends to the human body, considered a microcosm of the universe and its simplest unit of organized time-space. Just as the cosmos seamlessly interplays with elemental forces, the human body integrates qi (the refined essence of water) and shen (the refined essence of qi). These elements mirror natural phenomena like rivers and winds in their physiological processes. In its ideal condition, the individual locates the Way within and becomes host to the entire potential of human nature.

The heart is the locus of the body’s sensory, physical, and spiritual levels, embodying holism. The shen preserves the whole and resides in the heart. This integrative approach emphasizes that maintaining the unity of mind and body, guided by the heart, is essential for aligning with the natural order and achieving vitality. The body takes the mind as its mind, and the mind takes the body as its body, forming a unity (HNZ 15.12). This embodiment means that one’s mind, intention, and morality are evidenced in one’s actions and physical form, supporting practices like physiognomy, palpation, and pulse assessment.

Qi in the human body circulates as pattern and substance, purifying itself into jing, a vital essence supporting life’s functions. Shen, as the directive force, orchestrates the flow of qi, guiding the physical and metaphysical elements of human existence and emphasizing the unity of body and spirit as essential for overall well-being. The text underscores the importance of maintaining internal harmony to preserve health, paralleling the balanced interactions within the cosmos. It presents the human body as a biological entity and a holistic system where physical, emotional, and spiritual health are interconnected.

Furthermore, the Huainanzi extends this holistic view to societal and political realms, advocating for unity and collective strength within a state as reflections of cosmic order. Its authors pointed to the human form as the embodiment of natural order. Like the human body itself, they declared effective governance must integrate diverse components into a coherent whole, guided by sage leadership that mirrors ecological and cosmic ordering (HNZ 9.11, 1.19). This comprehensive approach, integrating mind, body, and spirit, seeks to ensure harmony and balance in life and provide a pathway for preserving the unity of the hun and po souls after death, highlighting the profound connectivity between individual existence and the broader cosmic framework.