An Analysis of the Causes of Depression
1
Isolation and Lack of Interaction Can Damage Yang Energy
Humans thrive on social interaction, which fosters vitality; prolonged solitude weakens one’s vital energy, allowing pathogenic influences to take hold. An ancient Chinese saying warns against living in a large house when one is alone; residing in a vast space devoid of human warmth and activity can, over time, damage one’s Yang energy.
The body’s primordial spirit (yuanshen) is rooted in Yang energy. When Yang is deficient and Yin is dominant, the primordial spirit lacks the strength to resist pathogenic forces and becomes vulnerable to harm. Many ailments—including those historically attributed to malevolent spirits—stem from this imbalance, making the onset of depression unsurprising.
2
The Core of Depression: The Failure of Yang to Expand
“Failure of Yang to expand” refers to a state where Yin is heavy and Yang is faint, preventing Yang from emerging from the Yin. This results in symptoms of depression and melancholy—manifestations of Yang energy being stifled or obstructed. The critical issue is not the total quantity of Yang energy, but rather the lack of smooth flow and circulation of that energy.
“Ecology” generally refers to the organic connection between living organisms and their environment. Ecological ethics encompasses the moral concepts, fundamental norms, and ethical practices regarding the relationship between life and the ecological environment. Since the 20th century, as humanity has gained a widespread understanding of the environmental crisis, ecological consciousness has rapidly moved beyond specialized academic circles onto the public stage. It has assumed the vital responsibility of influencing environmental practices and maintaining global ecological balance, becoming a prominent field of study worldwide. While Taoism is not a science of ecology, its spirit of ecological ethics possesses unique characteristics that cannot be replicated by other doctrines or religions; without these qualities, it could not have survived decline to experience a resurgence, enduring to the present day with profound influence. In terms of ethical understanding, Taoism is characterized by its emphasis on the joy, tranquility, serenity, and simplicity of life, as well as the enrichment and expansion of the spirit; it focuses on the harmony between the self and nature and is human-centered. Its teachings are at once simple yet profound, expansive yet concise, and possess an enduring appeal. In terms of ethical practice, Taoism is dedicated to comprehending the profound mysteries of the Tao, cultivating inner virtue while remaining unassuming, and holding fame and wealth in low regard; it seeks the enduring vitality of life through the interplay of emotions, actions, nature, human relationships, and culture. Consequently, regarding the relationship between humanity and the natural ecosystem, it demonstrates a proactive initiative to unleash life’s vitality, a sense of oneness with the natural world, and a holistic, systematic ethical perspective. In Taoist terms, this is expressed as “the Way of Nature must not be violated” and “acting in accordance with the Way of Nature.” Here, “nature” refers to the essential nature of things, of human life, and of society. Gaining insight into the essence of things, life, and society—and thereby attaining the proper style, attitude, and spirit for one’s life and innate nature—constitutes the goal and spiritual foundation of Taoist ethics.
The spirit of Taoist ecological ethics is embodied in its refined, profound content and its captivating significance, as well as in the vitality that has sustained its long-term development. Specifically, this spirit manifests in six key aspects:
First is the spirit of the oneness of all things. The supreme object of Taoist reverence is the “Tao.” The ultimate aim of Taoism is longevity and immortality—attaining the Tao and becoming an immortal. “Attaining the Tao” signifies becoming one with the Great Tao through spiritual cultivation; thus, among China’s many religions, Taoism places the greatest emphasis on earthly life. It views all things in the world as an integrated whole, recognizing the inherent legitimacy of the existence of all natural entities. Humans are seen as part of the universe and all creation; one should find joy in living, cherish life while shunning death, and constantly elevate the quality of one’s existence. Humanity must also respect the existence and unique characteristics of all natural things with a sense of equality. The early Taoist classic Taiping Jing (Scripture of Great Peace) posits that “Heaven and Earth, in harmony and unity of purpose, give birth to all things together,” suggesting that the ideal world of “Great Peace” is one where humans and natural entities at all levels coexist and flourish in harmony. For the Taoist thinker Ge Hong, the sense of equality rooted in the concept of the “oneness of all things” is both distinct and richly developed. He believed that through cultivation, one could realize the ideal of “longevity and enduring vision”—attaining immortality in the physical body—a state synonymous with becoming one with nature or the universe. Taoism also champions the philosophy of the “unity of life and the Tao,” emphasizing the supreme value of human life. Laozi identified the Tao as the primordial source of the universe, describing a process of generation: the Tao begets One, One begets Two, Two begets Three, and Three begets the myriad things. Zhuangzi echoed this sentiment, stating: “Heaven, Earth, and I were born together; the myriad things and I are one. Heaven, Earth, and the myriad things—all are a single unity.” This demonstrates Taoism’s commitment to understanding and grasping the human condition from a cosmic perspective. The ecological ethic of the “oneness of all things” teaches us to live in harmony with nature and to build a society characterized by ecological civilization and harmonious coexistence.
The second principle is the spirit of “giving life without possessing.” Closely linked to the concept of the oneness of all things, Taoism holds that the highest moral standard and state of being is to generate all things without claiming ownership over them. Taoism posits that the ultimate state—achieved through physical cultivation and spiritual perfection—is the “Tao.” How does the “Tao” originate? Ge Hong proposed: “The Tao arises from the One; its value is unique and unparalleled. It dwells in three realms—symbolizing Heaven, Earth, and Humanity—thus forming the ‘Three Ones.’ Heaven attains the One and becomes clear; Earth attains the One and becomes tranquil; Humanity attains the One and gains life; the Spirit attains the One and gains numinous power.” He regarded this as an elaboration on the profound wisdom of Laozi. Laozi had previously observed: “Humanity follows Earth; Earth follows Heaven; Heaven follows the Tao; and the Tao follows Nature.” The essence of “Nature” lies in this: “The Tao is honored and Virtue is prized, yet no one commands them; they are simply so of their own accord. Thus, the Tao gives them life, and Virtue nurtures them; it raises and rears them, brings them to maturity and shelters them, nourishes and protects them. To give life without possessing, to act without claiming credit, to lead without dominating—this is called Profound Virtue.” Consequently, only the principle of the “Tao following Nature” aligns with true morality. Noble virtue consists of generating all things without claiming them as one’s own, aiding all things without boasting of merit, and guiding all things without exercising dominion over them. Sun Simiao, a Tang Dynasty Taoist scholar and physician, embodied this spirit. His medical theories were grounded in the concepts of the unity of Heaven and humanity and the principle of “giving life without possessing it.” He observed that “Heaven has four seasons and five elements,” while “humans have four limbs and five viscera,” noting that “Yang governs form and Yin governs essence—a trait shared by Heaven and humanity.” He stated, “A skilled physician guides recovery with medicine and acupuncture, while a sage harmonizes health through supreme virtue and human effort; thus, physical ailments can be cured, and natural disasters averted.” Sun Simiao was a man who had “mastered the arts and sciences and eloquently expounded the Zhengyi teachings”; he possessed not only superb medical skills but also noble character. This Taoist spirit of “giving life without possessing it” holds significant practical and universal value. It introduces the concept of the sustained, balanced development of all things, revealing that humanity must align with nature and emulate its laws—knowing what to do and what not to do—to act effectively and achieve success. Conversely, forced extraction yields the opposite result, disrupting harmony and preventing the attainment of a higher state of being.
Third is the spirit of “perfecting all things through subtle adaptation.” Prior to the rise of Taoism, the Commentary on the Book of Changes (Zhouyi Zhuan) stated: “The Great Man aligns his virtue with Heaven and Earth, his brilliance with the sun and moon, and his order with the four seasons.” It further noted, “When Heaven and Earth commune in harmony, one shapes the Way of Heaven and Earth and assists in realizing their natural order.” This highlights that the Way of Heaven and the Way of Earth stand in opposition yet exist in coordination—a coordination mediated by humanity. Laozi elevated the status of humanity, declaring: “Thus, the Tao is great, Heaven is great, Earth is great, and humanity is also great. There are four great things in the universe, and humanity is one of them.” Since “humanity is also great,” humans are not merely dependent on or subjugated by nature; rather, they must master natural laws. Because human survival relies on nature and the exchange of material resources with it, Taoism advocates for prudent action and a careful assessment of circumstances—pursuing the Tao and immortality without engaging in reckless or presumptuous behavior. Acting contrary to this path through “reckless conduct” inevitably corrupts one’s inner nature and spirit, and may even endanger humanity itself. Taoist practitioners believe that there is a resonance between humanity and all things in the universe; this resonance is grounded in the fact that both humans and all other entities possess spirituality and share a flow of information. As the universe evolves ceaselessly—generating life without end—humans, as members of this cosmic community, should aim to foster greater harmony and perfection within the universe, rather than stifling its vitality through the destruction of natural entities. Consequently, Taoism offers more than just a system of belief or doctrine—providing a foundation for one’s life and a focus on the observance of tenets and rituals—it translates these beliefs into concrete Taoist practices and techniques. These form an operational system that guides believers in putting their faith into action. Taoism is, in essence, a religion that values the Dao (the Way), Shu (techniques), and Xing (practice); it emphasizes the elevation of the Dao while actively promoting specific cultivation methods and self-refinement techniques. A true Taoist’s mastery of the religion’s essence lies not merely in understanding its fundamental principles or possessing sincere faith, but also in undergoing training in Taoist techniques and diligently accumulating spiritual merit. Through boundless daily progress, one continuously deepens and purifies one’s faith. This approach underscores the active agency of human endeavor and the adaptability of the human-nature relationship. Acting as an intermediary and coordinator between Heaven and Earth, humans must both align with nature and exert influence over natural changes—guiding them to bring all things to their full, harmonious fruition.
Fourth is the spirit of “harmony amidst diversity.” This Taoist spirit of harmony amidst diversity is a continuation of the concept of Hehe (harmonious union) found in traditional ethics. The Taoist Taiping Jing (Scripture of Great Peace) posits that “Central Harmony (Zhonghe)” is the force that harmonizes all things. It holds that phenomena across all levels of the natural world and human society comprise three fundamental elements—Yin, Yang, and Harmony—which combine to form a single entity, a concept known as “three names sharing one heart.” “Primordial energy (yuanqi) has three designations: Taiyang (Greater Yang), Taiyin (Greater Yin), and Zhonghe (Central Harmony). Physical forms have three designations: Heaven, Earth, and Humanity. Heaven has three designations: Sun, Moon, and Stars, with the North Pole serving as the center. Earth has three designations: mountains, rivers, and plains. Humanity has three designations: father, mother, and child. Governance has three designations: ruler, minister, and people.” The alignment of these three-fold categories represents the ideal world of Great Peace (Taiping). The Way of Yin and Yang embodies the will of Heaven; thus, humans must conform to the principles of Yin and Yang, maintaining harmonious relationships—both among people and between humanity and nature—in every aspect. Only then can calamities and anomalies be dispelled and efforts directed toward global peace. To achieve this, Taoism developed concepts of harmony and integration within its belief systems, alchemical practices, talismanic arts, and ritual protocols. The ecological wisdom of “harmony amidst diversity” helps people recognize the significance of the diverse existence of all things in the world. Preserving this diversity makes sustainable development possible.
The fifth aspect is the spirit of cyclical regeneration. Regarding the effective use of nature, traditional Chinese thought established the goals of “greatness” and “longevity.” It held that to achieve these, humans must cultivate the virtue of impartiality and balance (zhongzheng), emulate Heaven and Earth, and use institutional constraints to curb boundless human desires, thereby avoiding harm to nature and humanity. The Book of Changes (Zhouyi) points to two pathways: first, “The firm correctness of the second line (Nine in the Second Place) brings good fortune because it occupies the central position”; and second, “Impartiality and balance lead to unimpeded flow. Heaven and Earth observe limits, and the four seasons are formed; through such regulation, the world is governed without squandering resources or harming the people.” Taoism developed similar ideas, emphasizing that acknowledging life and the conditions necessary for its existence constitutes the wisdom, virtue, and vocation of the sage. The ideal human world is envisioned as a harmonious society where the self and the external world are united—a realm where life circulates continuously, flowing ceaselessly and generating itself without end. Early Taoist thought held that those of old who attained immortality might sprout wings and fly, transcending ordinary human nature, or even undergo extraordinary transformations—such as a sparrow turning into a clam or a pheasant into a large oyster. Later Taoism incorporated more ideas regarding human ethics and daily life; viewing things through the lens of the life cycle and regeneration, it defined the “Way of the Immortal” as a state of “aging without frailty, prolonging life and vision, and moving freely at will.” Tan Qiao, a Taoist scholar of the Five Dynasties period, viewed the universe, human life, and society through the concept of “transformation” (hua), proposing that “Emptiness transforms into Spirit, Spirit transforms into Qi (vital energy), Qi transforms into Form, Form transforms into Essence, Essence transforms into the Glance, and the Glance transforms into the ritual gesture of greeting…” Thus, the flourishing of both human life and society unfolds within a unified process of transformation. Regarding the use of material resources, Taoism advocates for the restraint of human desires and the preservation of the vitality and developmental vigor of all things; this aligns closely with traditional Chinese concepts—such as harvesting timber only according to seasonal cycles, prohibiting the gathering of firewood or the hunting of young animals and birds before summer, banning the killing of juvenile fish and crabs, and avoiding practices like draining a pond to catch all the fish or burning a forest to hunt game. Interactions between humans and biological resources involve the exchange of matter; such exchange is not a matter of forced appropriation, but rather of adapting to and harmonizing with nature.
The sixth aspect is a spirit of integration with all existence. Taoist thought has long regarded nature as a colossal, life-filled system in which all things are organically interconnected; the universe operates along a trajectory formed by the intersection of temporal and spatial coordinates. From the time of Laozi and Zhuangzi, thinkers have explored these profound mysteries to reveal the inherent, holistic relationships within the natural world. Laozi stated: “The Great Way flows everywhere; it can go left or right. It gives life to the myriad things without refusal, yet claims no credit for its achievements. It clothes and nourishes all things without acting as their master; thus, it may be called ‘Small’ for its lack of desire. All things return to it, yet it does not claim lordship over them; thus, it may be called ‘Great.’ Because it never seeks to be great, it is able to achieve true greatness.” In other words, the Great Way nourishes all things like a vast river—impartial and selfless—cherishing all life like a great mother, with every living being relying on the Way for its existence. One must treat the natural world with benevolence, for fundamentally, “Man and Heaven are one.” 9 Given this, it is imperative to protect the ecological environment. Zhuangzi stated: “All things originate from specific seeds; they succeed one another in varying forms, beginning and ending like a ring with no discernible sequence—this is known as ‘Heavenly Equality’ (Tianjun). Heavenly Equality is the very pivot of Nature.” 10 In other words, while all things stem from specific species, there exist connections and transformations among them; like a circle, there is no distinct beginning, end, or order. This natural interconnectedness can be termed “Heavenly Equality.” Taoism holds that the Dao is the primordial source of the world—the ultimate origin that creates all life and the driving force that permeates the generation of all things. The Tang Dynasty Taoist Wu Yun observed: “To permeate and generate life is called Dao, yet Dao is inherently nameless. To nurture and bring to fruition is called De (Virtue), yet De is inherently beyond designation. Consider this: heaven and earth, human beings and creatures, spirits, immortals, ghosts, and deities—none could exist without Dao nor reach fulfillment without De. Those that come to life know not their beginning; those that reach fulfillment know not their end. One may probe the mysteries and seek the hidden, yet never glimpse the ultimate source; one may enter the realm of ‘being’ or emerge from the realm of ‘non-being,’ yet never fathom the subtle traces of their connection—this state is called ‘Nature’ (Ziran). Nature is the constant principle of Dao and De, and the guiding framework of heaven and earth.” 11 This perspective is grounded in the inherent principles of the phenomenal world, inferring the significance of the ontological Dao and De for that world; it embodies an ecological wisdom that recognizes the inexhaustible generation of life and the orderly nature of all things. The Great Dao is the origin of the universe and the starting point for observing heaven, earth, and all creation. When viewing the human world from the perspective of the Great Dao, heaven and earth are one, all things are equal, and there is no distinction between self and other—no “this” versus “that.” Although heaven, earth, and all things vary in form, and human affairs each follow their own logic, fundamentally, all things follow their own nature, fulfill their inherent qualities, exist naturally, and find contentment. This represents unity amidst diversity and sameness amidst difference; to realize this unity and sameness is to realize the Great Dao and to merge with it. In summary, translating these principles into reality—such as preserving biological species and greening or beautifying our living environments—can contribute to maintaining ecological balance and achieving sustainable development. This implies that Taoist ecological ethics can and must undergo a transformation toward modernity. The key to this transformation lies in cultivating a modern personality characterized by a noble spiritual state. According to Taoist philosophy, the lofty state attained through spiritual cultivation is neither mysterious nor unattainable; even the supreme immortals represent the realization of human potential and the fruits of earthly cultivation. Mr. Mou Zhongjian, an expert on Chinese religious history, summarizes the personality traits of Taoist immortals as follows: first, a profound and vigorous vitality that fosters health and longevity; second, a transcendent spiritual state that rises above the “small self” to achieve the “greater self,” allowing the spirit to endure; third, exceptional wisdom—possessing keen insight and foresight, yet appearing simple and unpretentious, blending harmoniously with the world; fourth, benefiting others without causing harm, acting without contention, and leaving a legacy of virtue; and fifth, a carefree, composed, and open-minded nature—adept at dissolving worries and maintaining a state of constant joy. One who embodies these qualities can be considered a “living immortal.” The realm of the immortal consists not only of happy, fulfilled individuals but also of a beautiful, pleasant environment: blue skies and white clouds, green hills and clear waters, the songs of birds and the fragrance of flowers, with people living in peace and happiness—a harmonious, idyllic existence akin to a worldly paradise. We believe that if we strive to build a society that integrates the ethical spirit of Taoism—concepts such as the oneness of all things, giving life without claiming ownership, nurturing all things to fulfillment, harmony amidst diversity, cyclical regeneration, and the interconnectedness of all existence—into the shaping of modern character and the advancement of our material and cultural development, then an earthly paradise can indeed become a reality. Conversely, excessive consumption of milk and cheese tends to increase internal “dampness”; due to its sticky, viscous nature, this dampness can obstruct the flow of yang energy, preventing it from circulating freely.
3
Excessive use of Western medicine affects the circulation of yang energy.
The application of Western medicine often involves processes that suppress vital signs. Although it offers some therapeutic benefit, it ultimately interferes with the most fundamental aspect of life: the natural development and fluctuation of yang energy. It is hardly surprising, then, that this leads to a failure of yang energy to expand and flourish.
4
The mounting pressures of modern life
The pace of global change has accelerated, and the widespread adoption of computers and automobiles, alongside the surge in information exchange, has profoundly altered people’s daily routines and habits.
