肚臍到命門的轉向：太極拳中點系統與線系統之差異比較

在傳統西方的思考脈絡中，「肚臍」多被視為生命來源的臍帶，象徵遺傳、進化、多產的意義，亦曾成為歐洲文藝復興時期的城市中心表徵，而在中國的醫學與道教內丹養生的論述中，「命門」乃「下丹田精氣出飛之處」，充滿東方生命流動的身體感形象。而就此兩者在身體中央部位的部屬而言，更出現一前一後、一外一內、一顯一隱、一西一中的對應關係。根據「肚臍」與「命門」的既有文化論述，本文企圖以這二者表面的對應與差異關係作為出發，帶入當代法國哲學家德勒茲的「生成論」，企圖將此二者與「生成論」中的「點系統」與「線系統」做出新的連結，並進一步帶回太極拳的身體哲學與工夫修煉中操作。傳統的身體哲學論述，傾向將「肚臍」與「命門」直接歸屬於強調存在、認同與再現的「點系統」：「肚臍」作為身體的中點，「命門」作為經脈的穴點。而本論文的重點就是嘗試將「命門」由原本的「點系統」朝強調生成、流動、去中心的「線系統」轉向，以與仍留在「點系統」中的「肚臍」產生差異區分，而其中的關鍵，正在於帶入中國氣論與氣－身體觀，讓「命門」轉向為具有生成內涵的「節點」，不再僅是單一固定的「穴點」，而是指向「氣－身體」經絡系統作為塊莖式的網絡區，形成塊莖狀的身體。

關鍵字

太極拳；德勒茲；肚臍；命門；生成；塊莖

並列摘要

In the traditional Western thinking, the umbilicus has always been regarded as the source of life and the symbol of heritage, progression and fecundity. It became also the symbol of the urban center in the European Renaissance period. In Chinese medicine and Taoist discourse, ming-men (the gate of life) has long been identified as ”the chi reserve of the lower dan-tian,” full of the Eastern body image of life flow. When taken together as both centers of body deployment, the umbilicus and ming-men map out a front/back, outside/inside, present/absent, western/eastern contrast. This research project will take this culturally and bodily differential relationship between the umbilicus and ming-men as departure to make a linkage first with the contemporary French philosopher Gilles Deleuze especially in light of the difference he made between the point system and the line system in his philosophical thinking of becoming, and then with the philosophical thinking and embodied experience of practicing Tai-chi Chuan. According to the traditional philosophical discourse of the body, the umbilicus and ming-men tend to be categorized in the point system which emphasizes being, identity and representation: the umbilicus as the central point of the body and ming-men as the acupunctural point of the jing-lao energy channels. But this research will attempt instead to turn ming-men from the point system to the line system to highlight becoming, flow and decentering, and thus to differentiate it from the umbilicus of the point system. The crucial argument of this turning will be facilitated by bringing in the Chinese philosophy of Chi and the formation of the chibody in order to make ming-men no longer a single, fixed point but a node of becoming, flowing in the rhizome-like Jing-Luo network of chi.