Roberts, W., & Ertubey, C. (2021). Flow the wu-wei way: A thematic analysis of charity runners’
experience of wu-wei in enhancing wellbeing and flourishing. International Journal of Wellbeing, 12(4),
132-154. https://doi.org/10.5502/ijw.v12i4.2129
Wendy Roberts
University of East London
wendyeason88@gmail.com
Copyright belongs to the author(s)
www.internationaljournalofwellbeing.org
132
ARTICLE
Flow the wu-wei way: A thematic analysis of charity
runners’ experience of wu-wei in enhancing
wellbeing and flourishing
Wendy Roberts · Candan Ertubey
Abstract: There is increasing interest and research into non-Western perspectives on wellbeing
and ways of flourishing in different cultures. This study builds on this by investigating the Taoist
concept of wu-wei, translated from Chinese as ‘non-action’ or ‘actionless action’, through the
experiences of ten runners (age 40 to 63; four identifying as male and six as female) who run for
charitable causes and how this contributes towards their wellbeing. Semi-structured interviews
were conducted then transcribed, and four core themes and eight subthemes identified using
thematic analysis. Analysis showed that the four core themes for participants to achieve wu-wei
were experience of suffering or adversity, being fully focused on the present (with an element of
mindfulness), having a shared experience with the running community, and adopting a broader
perspective on life (including in meaning or purpose). By accepting their experiences of suffering
or adversity and pursuing pro-social activities, such as running for charitable causes, participants
used mindfulness through running to develop a broader perspective on life and attain wellbeing.
The findings indicate that the Taoist concept of wu-wei can be applied in positive psychology when
manifested as a key facet of running as a positive psychology intervention suggesting its relevance
to the wellbeing literature. This study highlights the importance of embracing cross-cultural
approaches to wellbeing by looking at non-Western perspectives and their application to the
global population.
Keywords: Taoism, wu-wei, cross-cultural psychology, wellbeing, flourishing, running, pro-social,
charity
1. Introduction
The field of positive psychology sits between pure evidence-based science and the philosophy of
wellbeing. As we enter its third decade, many circumstances (including the Covid-19 pandemic)
have dictated we respond to the ever-changing needs of society in producing a model that is fit
for purpose. In the current study, there are two compelling reasons for introducing the research.
First, comprehensive findings emerged from an empirical review of studies with psychological
and behavioural variables that questioned our reliance on studies based disproportionately on
people from Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies
(Henrich et al., 2010). Critics have questioned whether this use of the Western gaze can
adequately and/or legitimately serve all populations (Awaad & Reicherter, 2016; Henrich et al.,
2010), and the current study thus offers an alternative perspective. Second, there is increasing
awareness that materialistic and individualistic mindsets largely exhibited in Western societies
are inversely related to achieving wellbeing (Dittmar et al., 2014; Eckersley, 2006; Górnik-Durose,
2020; Roberts & Clement, 2007; Swinyard et al., 2001). Evidence suggests that: the Western culture
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is detrimental to health (Eckersley, 2006); conflict exists between values highly valued in Western
societies, such as capitalism, with values related to a broader mindset, such as relationships and
caring beyond the self (Kasser et al., 2007); and, essential components of wellbeing, such as
Csikszentmihalyi’s flow (1990), are inhibited by the Western preoccupation with materialistic
values (Isham et al., 2021). This suggests that something crucial may have been overlooked in the
evidence-based science and positive psychology has not fully acknowledged the wealth of
literature available (Lomas, 2015). In response, cross-cultural research is emerging introducing
new concepts to the field of positive psychology that enriches and deepens our understanding
and experience of wellbeing including Finland’s sisu (Lahti, 2019) and Japan’s ikigai (Kono &
Walker, 2020).
1.1 The philosophy of Taoism
The current study qualitatively explores an alternative way of attaining wellbeing and
flourishing by introducing an ancient philosophical concept from the East with many similarities
to flow (Csikszentmihalyi, 1990) called ‘wu-wei’ which literally translates from Chinese as ‘non-
action’ or ‘actionless action’. Wu-wei is a Taoist concept that guides practitioners in how to live a
natural life in the world (Chen, 2007). Written about extensively in religious and philosophical
journals, Taoism offers guidance on “how to live a contented, serene life regardless of
circumstances… [with the promise it] has much to offer psychologists in the West regarding the
oriental wisdom of coping with stress” (Chen, 2007, p. 91) and seemingly offers relief to the
current post-pandemic malaise.
In essence, Taoism and wu-wei focus on Aristotelian virtue ethics. The introduction of wu-wei
to Western societies could counteract the inclination to a purely individualistic mindset as this
philosophical perspective of virtue ethics, with focus beyond the self, could help in more deeply
characterising a good life and overcoming the shortcomings of individualism (Richardson, 2012).
The current study is based upon positive psychology 2.0 (PP2.0) (Held, 2004; Ivtzan et al., 2015),
Wong’s dualistic ‘existential positive psychology’ of everything existing in polarity, with
successful flourishing achieved through a dynamic balance between opposites of suffering and
happiness, (Wong, 2011; 2013; 2019; 2020). Through philosophical enquiry, qualitative
exploration, and the gaze of universal relativism (Lomas, 2015), this study aims to add to the
wellbeing literature, “the path to happiness even when things go bad” (Chen, 2007, p. 93): the
Taoist concept of wu-wei.
1.2 The altruism of charity runners
The study draws from a sample of participants who classify themselves as charity runners for
three reasons. First, by selecting participants from a pool whose primary motivation is to benefit
others, the group’s pro-social and altruistic mindset could be connected to their wellbeing
(Kahana et. al., 2013; Post, 2005). Second, the group’s identities as ‘runners’ means they will have
a strong sense of agency (Deci & Ryan, 1985; Ryan & Deci, 2000) in how to apply the accepted
medical knowledge that exercise is medicine (Thompson et al., 2020). Third, the collective effort
of the runners who run (a) for charities and (b) as part of a race community, means that there will
be a perceived sense of humanistic collectivism and relatedness - a vital component to wellbeing
(Deci & Ryan, 1985; Ryan & Deci, 2000; Seligman, 2011). Villalonga-Olives & Kawachi’s theory
of social capital (2015) suggests that “the resources available to individuals and groups through
membership in social networks” (p. 62) will offer runners a means to achieve this through the
running network.
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By offering an alternative non-Western perspective on achieving wellbeing through wu-wei,
the current study offers a valuable contribution to the growing cross-cultural wellbeing
literature. The use of charity runners as participants highlights how running, in combination
with an altruistic mindset, can serve as a meaningful positive psychology intervention and
contribute towards individual wellbeing.
1.3 Cross-cultural conceptions of happiness
The contention that much of our understanding of psychology is Western-centric has persisted
for some time (Henrich et al., 2010; Lomas, 2015; Wong, 2011; 2013; 2019; 2020). Held (2004) was
the first to claim that the happiness angle in positive psychology literature has had a biased
Western-centric perspective, with Ehrenreich (2009) suggesting, and Wong (2011; 2013; 2019;
2020) supporting, that this has resulted in a polarised rhetoric. Lomas (2015) has suggested a
mediating approach of a new positive cross-cultural psychology, with Lopes et al. (2016) offering
intercultural research to illustrate how interventions have varying impact on behaviour in
different cultural settings. Progress has been made and Lomas et al. (2020) have suggested the
inclusion of new items exploring non-Western perspectives on wellbeing in the Gallup World
Poll, with Lomas (2021) suggesting the adoption of concepts such as ‘balance’ and ‘harmony’ in
the wellbeing narrative.
There has been an emergence of studies exploring positive psychology interventions from
non-Western countries (Hendriks et al., 2018) with the introduction of Finland’s sisu (2019) and
Japan’s ikigai (2020), and the current study aims to add to this body of cross-cultural research by
introducing Chinese Taoism’s wu-wei. Wong (2011; 2013; 2019; 2020) has consistently argued that
individuals can flourish despite (and because of) enduring suffering or adversity, but the
literature is limited in support (Hall et al., 2010; Wong, 2011; 2013; 2019; 2020), to the detriment
of the field of positive psychology. This study contends that PP2.0 has the capacity to add
“further nuance that serves to deepen the insights and impact made by the first wave” (Lomas
et al., 2020, p. 7). In the infancy of positive psychology, Ryff and Singer (2003) highlighted that
flourishing encompasses “inevitable dialectics between positive and negative aspects of living”
(p. 272) and the current study aims to illustrate this.
1.4 Flowing East and West
Described as the psychology of optimal experience (Csikszentmihalyi, 1992), flow theory has
long been associated with the happiness literature offering the promise of a route to the good
life, “characterized by complete absorption in what one does.” (Csikszentmihalyi, 2014, p. 239),
while Seligman’s PERMA model (2011) states that flow is a natural outcome of the component
relating to engagement. On the other hand, the flow experience has been criticised for its
purported individualistic bias (Slingerland, 2015) with its emphasis on purely selfish and
personal gain. Isham et al.’s work on flow illustrates that living well is more easily achieved with
having less (2019), and that materialism can inhibit flow (Isham et al., 2021). Hence some critics
have pointed to the failings of the happiness literature to acknowledge the nuances in cultural
approaches to happiness (Joshanloo, 2014; Lu & Gilmour, 2004; Uchida & Kitayama, 2009).
Joshanloo (2014) echoes Wong (2011; 2013; 2019; 2020) by suggesting this can be achieved by
turning to Taoism, “by not favouring one pole (happiness) over the other (suffering), and by
accepting the pattern of change…[because] these principles together with that of non-action are
thought to lead to a sense of inner peace and contentment” (p. 480). Based upon the writings of
Lao Tzu in the Dao Te Ching dating back to 600BC, wu-wei advocates spontaneity and
naturalness in action: “The Dao never acts and yet is never inactive.” (Lao Tzu, Chapter 37).
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Translated as ‘non-action’ or ‘actionless action’, wu-wei offers a framework for individuals to act
within the true nature of things.
Wu-wei has varied but limited focus in the psychological literature, appearing as: a discussion
on the ego and self (Moore, 1983); the interrelation with humanistic psychology (Chang & Page,
1991); a perspective to broaden personality and counselling theories (Lee, 2003); a way of healing
from stress and coping (Chen, 2007); a discussion on conflict and peace (Sun, 2009); and, part of
a wider discussion on cross-cultural or existential positive psychology (Wong, 2011; 2013; 2019;
2020). Transcendental in nature (Chen, 2007) with a spiritual characteristic, wu-wei has appeared
in spiritual and philosophical journals (see Loy, 1985; Slingerland, 2000; Barrett, 2011; De Prycker,
2011) and nursing journals (Banner, 2018), with Singh acknowledging the evasiveness of its
conceptual personality (2014). With its dialectical and paradoxical approach to psychological
happiness (as explained by Wong, 2011; 2013; 2019; 2020), wu-wei could be of great value to the
positive psychology wellbeing literature, as the Eastern relative to its more familiar Western
counterpart, flow (Csikszentmihalyi, 1990) by “balancing opposite elements into a whole” (Delle
Fave et al., 2011, p. 199). In line with Lomas’s case for focus on a more balanced approach to
wellbeing (2021), the current study seeks to redress these cultural biases that have so far
influenced positive psychology.
1.5 Running and wellbeing
Running has clear benefits to individual wellbeing beyond just the physical. With a strong sense
of agency (Deci & Ryan, 1985; Ryan & Deci, 2000) runners are well acquainted with how to apply
accepted medical knowledge that exercise is medicine (Thompson et al., 2020). Deci and Ryan’s
self-determination theory (1985; 2000) suggests that running fulfils the need for competence
(mastering the art of running), connection (with a wider running community or identifying as ‘a
runner’), and autonomy (through consistency over time), which feeds into psychological
wellbeing. On a broader community-wide level, Festinger’s theory of social comparison (1954)
offers further explanation, with Buunk and Dijkstra’s work (2017) highlighting how a social
comparison model (either an upward or downward contrast) can feed into psychological
wellbeing through a runner’s relative feelings of achievement within the running community.
Participants whose primary motivation is to benefit others (charity runners), would be expected
to exhibit an altruistic mindset that could contribute to wellbeing (Kahana et. al., 2013; Post, 2005)
offering a glimpse into a sense of wider community reflecting the collectivist characteristic of wu-
wei.
The aim of the current study was to perform a qualitative analysis of the data to investigate
the concept of wu-wei in the context of running to achieve better understanding of how to attain
wellbeing through a more balanced contribution of both happiness and suffering (Wong, 2011;
2013; 2019; 2020). The study aims to do this and introduce further evidence to the wellbeing
literature in PP2.0, by straddling ‘the third wave’ of positive psychology (Lomas et al., 2020)
through a further focus of enquiry by the application of critical realism (Bhaskar, 1975). In
bringing a critical realist approach to the qualitative data (Willig, 2013) and applying thematic
analysis (Braun & Clarke, 2006; Braun et al., 2016) the current study aims to identify what sits in
the gulf between what is essentially a philosophical construct (wu-wei as ‘non-action’ or
‘actionless action’) and psychology, and give it more concrete form by asking, “what is the
manifestation of the Taoist concept of wu-wei in charity runners?”
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2. Method
2.1 Design
The study employed a qualitative design to obtain a detailed account of how runners perceive
their experiences as runners. Data were collected by conducting semi-structured interviews to
obtain as rich an account of their experiences as possible. Thematic analysis was employed with
the data grounded in critical realism (Bhaskar, 1975) and the findings interpreted as the
interaction between the participant’s individual experience and perspective, and the researcher’s
perspective (Trochim, 2006). The researcher engaged in ongoing reflections throughout the
process to take a reflexive position and understand how the research may be impacted by
individual perspective (Attia & Edge, 2017; Dodgson, 2019; Willig, 2013).
2.2 Participants
Ten participants aged between 40 and 63 (four identifying as male and six as female) were
recruited via social media. Details on participant demographics were taken (Table 1). All runners
were English speakers based in the UK who had raised money for charity through their running.
They were experienced athletes having run three times or more a week for at least the past three
years. The study coincided with the aftermath of the Covid-19 pandemic, and any race events
referred to had taken place prior to the start of March 2020.
Table 1. Participant demographics.1
Name Gender Age Geographical location Occupation
Miles M 47 England Running coach & personal
trainer
Darcy F 55 Ireland Academic Professor
Sean M 42 England Civil servant
Maeve F 50 England Editor
Leia F 45 England Running coach & personal
trainer
Noah M 63 England Advertising executive
Stella F 48 England Healthcare administrator
Paul M 54 Northern Ireland Company manager
Scarlett F 40 England Accountant
Kylie F 43 England Business and life coach
2.3 Interview schedule
A single interview was conducted with each participant and all interviews took place over six
weeks. Data were collected over 60-90 minute interviews conducted by video on Microsoft
Teams. This included an introductory informal chat with each participant to offer an opportunity
to address questions before the interview. The notion of wu-wei as a tangible construct is both
difficult to explain and easily grasp, so the researcher introduced the concept during this
informal chat by offering definitions of wellbeing, flourishing, and PP2.0. Interviews were semi-
structured in nature posing open questions relating to the runners’ experiences. Appropriate
prompts supported and encouraged the participants to discuss the topics which referred them
1 Pseudonyms are used to maintain the confidentiality of the participants.
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back to the key definitions to help synthesise the concept of wu-wei. The interview schedule
(including the definitions) is attached at Appendix B.
2.4 Procedure
Before each interview, the researcher sent information letters (Appendix A) and consent forms
to participants and offered an opportunity to discuss the study in more detail and to ask any
questions in a preliminary phone-call. Following receipt of signed consent forms, the researcher
conducted interviews with each participant which were recorded on Microsoft Teams and the
automated transcription facility in Streams. Transcripts were checked for accuracy by comparing
them line-by-line against video recordings before being sent to participants for final approval.
Interviews followed a semi-structured schedule using open-questions and appropriate prompts
for the researcher to encourage participants to discuss their experiences and reference them to
the definitions of wellbeing, flourishing, and PP2.0.
2.5 Ethical approval
Ethical approval was granted by the University’s Research Ethics Committee. In the participant
information letter the researcher emphasised both the participants’ guarantees of confidentiality
and right to withdraw at any time. Debriefing took place after each interview which included
signposts for additional support.
2.6 Analysis
Thematic analysis was selected as the approach, which can be deductive and/or inductive, allows
for flexibility when choosing the theoretical framework. Analysis was conducted from the
epistemological perspective of critical realism (Bhaskar, 1975) to enable each participant’s unique
individual sociocultural context to be interpreted (Braun & Clarke, 2006). Bhaskar’s critical
realism (1975) as a philosophical approach to describe the interaction between the natural and
social worlds suits the analytical insights needed to draw out the themes. The three levels of
critical realism ontology (empirical, actual, and real) neatly capture the experienced events
(empirical), the observed and unobserved events (actual), and causal mechanisms that lead to
events occurring empirically (real) (Fletcher, 2016).
The researcher transcribed the interviews and analysed the data using the six steps outlined
in Braun and Clarke’s thematic analysis (2006): (1) familiarisation with data; (2) generating initial
codes; (3) searching for themes; (4) reviewing themes; (5) defining and naming themes; and (6)
producing the report. A rich description of the whole data-set was obtained to identify and
analyse the patterns present. The analysis was conducted by the researcher familiarising themself
with the data by reading and re-reading the transcripts while listening to the audio from the
video recordings. To actively engage with the transcripts, the researcher conducted a line-by-line
descriptive analysis to generate a list of ideas about what was contained in the data. The list was
given codes, semantically and then latently, for the themes to be identified, defined, and named.
In determining what counted as a theme, the question of prevalence was addressed in both
frequency and weighting (Braun & Clarke, 2006) which required an ongoing internal reflexive
dialogue for the researcher.
3. Results
Four main themes and eight subthemes were identified from participants’ descriptions of their
running history, in the context of running for charity or others (Table 2). Each main theme is set
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out with accompanying extracts from the transcripts which highlight the subthemes that
emerged during analysis.2
Table 2. Themes and subthemes.
Themes Subthemes
1. Experience of suffering or adversity (a) Acceptance of the journey
(b) Develop gratitude and growth from
adversity
2. Fully focused on the present (having an
element of mindfulness)
(a) Space to address life challenges or to lose
yourself in the moment
(b) Belief in existing in harmony with
surroundings
3. A shared experience with others (a) Offers a sense of community
(b) Values contribution to society
4. A broader perspective on life (including in
meaning or purpose)
(a) Shape self-identity
(b) Offers feedback in assessing relationships
3.1 Overview of themes and subthemes
Four main themes relating to the participants’ wellbeing as runners were identified through data
analysis: experience of suffering or adversity, being fully focused on the present (having an
element of mindfulness), a shared experience with others, and a broader perspective on life
(including in meaning and purpose). The results are noted in relation to the research aim and
existing literature, with the implications of findings, limitations, and suggestions for further
research also discussed.
3.1.1 Experience of suffering or adversity
Analysis identified two sub-themes: (a) acceptance and (b) gratitude and growth, relating to the
theme of experience of suffering or adversity.
Acceptance. Miles, a runner and running coach, described a pivotal moment shortly after the
death of his wife when he had the choice to end it or accept the situation and continue with his
life:
I was going to cross over the road, there was a lot of vehicles coming in my
direction and it's basically, if I step out now, that's it, no more pain... in that split
second, you go from thinking that to then thinking… that's really selfish… then
my parents have got to deal with everything.
He described this acceptance as a necessary part of the process, ”you've almost got to hit rock
bottom to know how low you can get”, which gave him an understanding of the boundaries of
his new widowed existence, “… then you know that… you always have good days and bad
days... we all have days where we're lower than others”. Leia viewed this polarity of fortunes as
a necessary part of the equation, “You gotta have bad times and good times… and you've got to
draw something from that bad to make it positive, because in every single negative there has to
be a positive because otherwise the world wouldn't turn around”.
2 Extracts are presented with ellipses where information has been omitted for clarity. Pseudonyms are used for
anonymity.
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As well as acceptance, running offered participants space in which to confront uncomfortable
moments when running with self-compassion, “I can raise… deep dark issues without judgment
I think as well” (Darcy), and to acknowledge any pain, “it's just (.) situations… your personal
life, your… work life all gets… in the way, and it’s… how it comes out and that's how you vent
it” (Sean).
Gratitude and growth. The data suggested that acceptance of suffering or adversity was an
opportunity for growth for some participants. This mindset was evident when participants spoke
about dealing with discomfort in running, “it's embracing the discomfort… you have to be
comfortable with uncomfortableness” which extended into a mindset for living, “you have to
know that some things are going to be uncomfortable in life and that's the only way that you can
change” (Miles). Sean credited running with helping him overcome challenges posed by divorce
and mental health challenges, “I went through a marriage separation a couple of years ago and
(.) suffered quite badly from depression… and anxiety… if it wasn't for the running, (.) I think I
would be in a very different place now than… where I could have ended up”.
The two widowed participants were able to develop a sense of gratitude for the opportunity
gifted due to the suffering, “it's using the positives and thinking of the good things… I don't
think I would have run as many marathons or run at all if it wasn't for my first wife…” (Miles),
“I'm lucky that I've learned a lot from my wife dying. I don't measure it as… Something (.) that
was negative. It happened. Yes, I didn't enjoy it, but I've learned a lot…” (Paul).
3.1.2 Fully focused on the present
All participants described a sense of mindfulness where they were fully focused on the present,
without any task or goal in mind, when running. Analysis generated two sub-themes: (a) space
to address life challenges or to lose one-self in the moment, and (b) belief in existence in harmony
with surroundings.
Space to address life challenges or to lose one-self. A common theme amongst participants was for
running to offer space in which to engage with one-self in the moment when home life is stressful,
“it's head space… my own space… the switching off… complete escapism” (Stella), and to escape
from distractions, “a space away from demands on my attention… that kind of disconnect…
from… noise and communication” (Darcy). Running also was a space in which to address life
challenges, “I would find it... if I had a… problem… a difficulty... a dilemma to… talk it out in
my head as I ran… that was immensely helpful. I often get ideas while I'm running” (Darcy).
Belief in existence with harmony with surroundings. Participants also described a sense of being
in harmony with their surroundings through a sense of being fully focused. For Noah, who had
Parkinson’s disease, this seemed poignant: “you… take time out when you're running to take in
your surroundings (.)… be at peace with it, and appreciate it for what it is”, which heightened
the personal experience when running, “the way you do things automatically, you realise
actually that you're missing out quite a lot”.
This belief in existing in harmony with surroundings was expressed by Paul in terms of
moments being gifted, as if a lottery win, “You have to look for those little moments… those
pockets of happiness, those fairies that are going to just drop some stuff in front of you. And
sometimes they’re not obvious… we have to pay attention”. His description of this sense of
harmony reflected the dualist nature of Taoism when he talked about “what you receive and
what you give back”:
I've much better self-awareness... of myself (.)…what I can do and what I can also
learn from… different things… it's about… investing the effort… it's just like
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anything… if you don't invest, you don't get anything... to receive, you’ve got to
give.
3.1.3 Shared experience with others
Analysis identified a sense of running as a shared experience was a prevalent theme for all
participants. Two sub-themes emerged: having a sense of community and valuing contributions
to society.
A sense of community. All participants spoke about the interpersonal relatedness as part of a
community, for Sean who was divorced, “when you're running… you understand (.) why people
run and you've got that bond”, and Maeve who had expressed how she had often felt the
outsider in life, “that end of the race feeling and you're hugging people that you've never hugged
before and they just want to kiss you and it's like, it's fine… it's such a lovely thing and I guess
because you're sharing it as well”. For Maeve, this camaraderie was especially powerful when
racing with her team as part of a relay event, “it wasn't till I did it that I totally understood that
sense of feeling part of something massive”.
Miles regularly ran charity races in fancy dress to raise money for his late wife’s charity and
spoke about his connection with the supporters:
when you're wearing fancy dress and fairy wings and a tutu, and a wand, it's just
a totally different level… [it] just gives you such a buzz... I'm somebody that
certainly thrived off of the - the cheering.
As a running coach, this feeling of wellbeing from charitable running subsequently influenced
his coaching style:
I know how much running has helped me both on the mental side of things, the
charitable side of things with keeping Lucy’s name alive as well and trying to
impart that sort of knowledge on people… to get them to enjoy what they're doing
and learn.
The community of runners of which he was a part also played an important role for him, “I’m
proud of that little community… it's a really supportive, friendly community and people love
each other”.
This sense of being part of a wider collective with a distinct identity was articulated by Noah
when he described the camaraderie of running with others in challenging weather:
My main running buddy… her partner’s a high-powered barrister... He just
doesn't get it. It's pouring with rain, freezing cold (.) Going on a 20-mile run, why
on earth would you go running in weather like this? … he just cannot understand
and get why we do it. I have tried to explain to him, but (.) h-he still doesn't get it...
I think we are a particularly (.) unusual breed of people.
Running as part of a collective community was vital for Kylie, who was caring for her mother
with motor neurone disease and otherwise struggled to motivate herself to run:
… running was my only escape because I was juggling everything… Life was
really, really hard… Nothing was for me apart from the running. And I had never
ever until… that phase (.) felt that high from running that I got because I think the
difference from the running I’d done before… I don’t know if it was emotion, or
passion, or drive, or whatever, but I was pushing myself. Whereas before, I was
tootling along.
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The group motivation factor was echoed by Sean, “it adds that motivation as well that… you're
not just doing it for yourself… you're doing it for other people”. As well as empowering her,
Kylie found a connection with others through running for charity:
I felt like I was so powerless, and yet by running, I was raising money for
something that has no cure. I (.) felt like, by so many people feeling like they
couldn’t do anything for mum, by sponsoring me, they felt like they were doing
something. I mean, those were the conversations I was having. So then I was doing
it for them as well. So for me, I was doing it for me, I was doing it for mum, I was
doing it for (.) the people that were sponsoring me, and it was huge for me the
emotions behind it. The passion behind it.
Values contribution to society. The importance of contributing to society through running was
articulated by several participants. First, as an external source of motivation when raising money
for charity as explained by Leia, “by hook or by crook, a charity runner will do it because once
they signed on that line, they then know it's not about them”, she elaborated, ”you got the
masses, who are the most unselfish runners in the world because they're never going to be about
them... Most people would go for a charity and close to their heart. It becomes very personal”.
Second, running was seen as imparting a sense of agency when raising money for charity, “I
always feel if you [are] doing a big run (.) People do obviously get asked for sponsorship all the
time… I just felt (.) What can I do for… this person? You know, the only thing I know how to
do… is run… can I help by running? And it was the only thing that I felt that I could.” (Scarlett).
Third, running was seen to offer support to those in need, “just really to support my friend who
wants to do it as well… we run together a lot, she's worked relentlessly through all of Covid, and
she actually ran the vaccination program at [name of NHS hospital trust]. And just to run with her
every week, she's always like, ‘This makes my week’” (Scarlett). Fourth, another participant saw
the value of human connection, “I saw an old guy walking towards me... We ended up chatting
for 15 minutes… it made me feel good because I almost feel like I gave him some time and I really
listened to him… without blowing my own trumpet, he almost went off with a spring in his step
afterwards because he felt like someone really listened… It was almost you feel like giving
something back to somebody else as well.” (Stella)
3.1.4 A broader perspective on life
A fourth theme emerged from the data where participants described how running offered them
a broader perspective on life. Analysis uncovered two sub-themes: running helps to shape self-
identity and offers feedback in assessing relationships.
Shapes self-identity. Participants described how running offers a way to reassess the
inclination to strive to achieve goals, “I'm a very goal-oriented person and always have been. I've
got better about it. I'm kind of less like that now… I'm better at stepping back and seeing goals
in a different way” (Darcy), “I'm probably more proud of the fact that I am still running virtually
every day and enjoying running and things like that instead of… a time” (Miles). Noah, who
suffers from Parkinson’s Disease, articulated this in terms of how he had stopped chasing
material possessions, “it's not having stuff that matters anymore, it's the quality of life” and
placed more worth on intrinsic values:
you're mentally feeling chilled and relaxed and at peace… you just feel (.) Better,
happier… it's little things like that now (.) That are important to me... the days
when I would be into things like… the Rolex watches, the designer label clothes,
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and fancy cars… all these sorts of things. Now they don't really mean anything to
me.
Another participant described how running improved her self-esteem and made her a better
version of herself that she hoped would inspire her children, “I'd love to be their inspiration…
Them watching me get a lot out of it is really important to me” (Kylie). She also spoke of how
running for charity validated her self-perception as a runner:
“I couldn't label myself ‘a runner’ (.) for a long time because I didn't think I was
good enough… by (.) running for a cause and running for something that meant
something, I put in a lot of hours and therefore (.) That was enough justification
then to call myself ‘a runner’”.
Darcy, who was in a same-sex marriage, also connected with her self-identity as a runner, “it is
a really central part of my identity; as central as you know, my work or… my sexual identity…
at this point in my life, it's probably more important than that”, she continued, “a place where
I'm allowed to be completely myself.”
An observation for Paul, who was widowed, was that this shaping was an essential part of
the dialectical and paradoxical process of wu-wei:
every day doesn't have to be an up day... Your best day can be a low day. And
your next best day can be high. And you've got to realise there's good days, there's
bad days, but your bad days are just another version of a good day. It just has to
be dealt with in a different way… it’s taken me 50 years to get here, so does it
matter how long the journey is? I don't think so (.) If you don't (.) experience the
experiences... you’re not going to be the person that you are.
Offers feedback in assessing relationships. All participants described how running offered a tool in
helping them to assess important relationships. Darcy explained, “there's moments of revelation
because of that kind of… that step back, you kind of suddenly think, ‘Gosh…all my life, my
mother said’ or did whatever, whatever it is, you know, some kind of structural realisations.”
Darcy was also able to use running to manage the challenges presented in her relationship with
her autistic adolescent daughter:
I do use it as a sort of tool for… I wouldn't say self-improvement exactly, but you
know self-care… self-improvement… sometimes I do have to give myself a stern
talking to about certain things… it's like, you know, why am I… losing my shit
with… a 12-year old who… has an autism diagnosis. Come on… get over yourself.
This ability for running to help put things in perspective in challenging relationships was echoed
by Scarlett, “all these silly things that we get stressed about, it's just a really good sort of cathartic
way of going, actually, it's not important, and letting it go. And I learned a lot--to let go on a run
actually”.
4. Discussion
4.1 Summary of main themes
This study explored the manifestation of wu-wei in runners who run for charitable causes and
the impact on wellbeing and flourishing. As such it examined the manifestation of wu-wei in
charity runners, during or outside of running. Participants were experienced runners reflecting
on their history of running for charities and what it meant to them in the context of suffering or
adversity, being fully focused on the present (including having an element of mindfulness),
having a shared experience with others, and developing a broader perspective on life (including
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in meaning and purpose). The results are noted in relation to the research aim and existing
literature, with the implications of findings, limitations, and suggestions for further research
discussed.
4.2 Experience of suffering or adversity
Acknowledgement and acceptance of the suffering or adversity experienced by participants was
a key factor described by all of them. Whether it was a life tragedy or difficult moment
encountered during a run, acceptance of the situation was essential. Perceived as a part of the
embodied whole of life experiences, turning into the negative emotions was viewed as essential
according to Miles and Leia. Darcy and Sean used their runs as a space in which to confront and
process those feelings, while Miles and Paul were able to view the suffering they had experienced
with gratitude and an opportunity for growth.
The current study supports the seemingly paradoxical theory of PP2.0 that suffering is a key
variable in finding wellbeing (Wong, 2011; 2013; 2019; 2020) and the dialectical realisation that
existential positive psychology is inherently positive. Wong’s belief in Viktor Frankl’s brand of
tragic optimism (Wong & McDonald, 2002; Wong, 2020) was clearly represented in the data with
participants all acknowledging the value of accepting dark moments which enabled them to
transcend their circumstances, find gratitude and experience growth. In this aspect, the current
study further supported the assertion by Ryff and Singer that a key element of the formula for
flourishing includes acknowledging the dialectics of positive and negative aspects of life (2003;
p. 272).
4.3 Fully focused on the present
Accessing mindfulness through running, and developing a focus in the present moment, was an
important element of attaining wellbeing for participants. Stella and Darcy explained how they
used the space as an opportunity to escape from and to address life challenges. Running was
described by Darcy as a tool for seeking wellbeing and a bridge to connect with their
surroundings. The act of being focused on the present touched on the concept of flow
(Csikszentmihalyi, 1990) in being fully present in the moment, without any sense of the passing
of time, but also was described by Noah as being in perfect harmony with the moment
highlighting the distinct characteristic of wu-wei as ‘non-action’ or ‘actionless action’ in running.
Reflecting its paradoxical identity and challenging the engagement limb of Seligman’s theory on
PERMA (2011), the sense of flow through wu-wei described by participants contrasted with the
contention by Seligman that mindful engagement is necessarily based on an enjoyable focus.
The various descriptions by participants of the simple joys experienced from running
supported Isham et al.’s claim that living well can be achieved by having less (2019). But the
contention that materialism inhibited flow (Isham et al., 2021) was not apparent from analysis
which may have been attributable to the format of the questions in interview. Of the discomfort
experienced, Paul spoke of the dialectical nature of his relationship with running which
translated into his philosophy of life when he described his belief in receiving what you give.
This supports the findings by Wong, (2011; 2013; 2019; 2020) of the dual nature of wellbeing, and
the relevance of the Taoist principles of accepting this inevitable pattern of change and of
balancing opposite elements (Joshanloo, 2014; Delle Fave et al., 2011).
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4.4 A shared experience with others
A key theme described by participants was the feeling of sharing an identity or experience with
others through running for charitable causes or within communities. The positive emotions
elicited through the sense of being part of a larger group were clearly articulated by Maeve and
Sean, supporting the claim that a pro-social mindset correlates to wellbeing (Kahana et al., 2013;
Post; 2005). Fredrickson and Losada (2005) argued for the importance of positive affect in
flourishing and the current study supports the notion that these emotions play a crucial role in
wellbeing. The feeling of being part of a wider group supports the finding in Deci and Ryan’s
self-determination theory (1985; 2000) that interpersonal relatedness is a crucial element of
wellbeing, with connection being a strong theme of Taoist philosophy and Eastern collectivism.
Participants also expressed the importance of contributing to society as runners, as part of a
collective effort, which supports the claim of the importance of agency (Deci & Ryan, 1985; Ryan
& Deci, 2000) and relatedness (Seligman, 2011) in developing wellbeing. The timing of the study
led to a rich data-set on participants’ shared experiences due to the lockdown imposed over the
Covid-19 pandemic, emphasising the sense of humanistic collectivism (Deci & Ryan, 1985; Ryan
& Deci, 2000) and importance of relationships and caring (Kasser et al., 2007) felt by the runners
in achieving wellbeing through their activities despite the pandemic.
4.5 A broader perspective on life
Participants expressed how running offered them insight into different ways to perceive things.
For Darcy, a self-confessed goal-seeker, it allowed her to access self-compassion in allowing her
“to be completely herself” which supports the research by Neff (2011) on the importance of
practising self-compassion in attaining wellbeing. Paul explained how running helped him to
accept the dialectical approach of Wong’s existential positive psychology (2011) to finding
wellbeing through acceptance of suffering as an inevitable and unescapable aspect of normal
human existence. Noah was explicit in no longer valuing material items, supporting the
contention that materialism wasn’t his route to happiness (Isham et al., 2021) and demonstrating
the advice to “enjoy the plain and simple. Find that greatness in the small” (Lao Tzu, Chapter
63).
The capacity for all participants to thrive and find wellbeing through self-determination was
apparent throughout analysis (Deci & Ryan, 1985; Ryan & Deci, 2000) as running offered them a
route to actively engage with communities and develop valuable human bonds. Importantly, the
data further illustrated the more nuanced approach offered by PP2.0 to the participants’
interpersonal relatedness and how they contemplated these relationships and their self-identity,
supporting Wong’s claim of mature happiness (2019) being characterised by a sense of
acceptance and contentment.
4.6 How does wu-wei manifest itself in how runners achieve wellbeing and flourishing?
The aim of the current study was to explore the experiences of runners who raise money for
charity and how this enhances wellbeing and flourishing by applying the Taoist concept of wu-
wei. Participants exhibited a clear sense of acceptance of suffering, with expressions of gratitude,
in growing from adversity. Mindfulness was a key ingredient in allowing them to accept their
present situation and running offered valuable space in which to do this. Villalonga-Olives &
Kawachi’s theory of social capital (2015) provided a sense of humanistic collectivism via the act
of charity fundraising, existing as a member of the running community, or simply identifying as
a runner, and together with relatedness (Deci & Ryan, 1985; Ryan & Deci, 2000; Seligman, 2011)
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enabled participants to achieve wellbeing despite living through a pandemic. Crucially, Wong’s
theory of existential positive psychology (2011; 2013; 2019; 2020) offered deeper insight into how,
despite the most extraordinary unforeseeable, worldwide health pandemic, all the runners were
able to achieve wellbeing and flourishing.
4.7 Implications of findings
Participants expressed a sense of being part of a community with a strong self-identity through
their running which was often emphasised through charity fundraising. This tied into their
wellbeing and flourishing in impactful and lasting ways. While it may not be practical for all
who suffer from adversity to take up running, perhaps due to physical limitations, the data
suggest that any activity, simple movement, and, importantly, having a sense of belonging as
part of a wider community, has a powerful impact on helping people redefine themselves
following suffering, and to flourish. This looping effect, so coined by Hacking (1995) due to the
dynamic process, in “classifying people works on people, changes them” (p.369) and points to
our very fluid nature in accordance with the Tao or the flow of nature (Lao Tzu). It therefore
offers a widely accessible and powerful route to wellbeing, providing the infrastructure of a
community is there. Crucially, the current study suggests that wu-wei in the context of a group
activity or pursuit, can offer this access irrespective of circumstances and fortunes and could be
implemented globally. Of wu-wei, Lao Tzu said that “few in the world can comprehend the
teaching without words or understand the value of non-action” (Chapter 43) and while
promoting suffering or adversity certainly requires a skilful marketing campaign, the
implications for the wider social benefits using existing community frameworks through
adopting this in policy-making are immense.
4.8 Reflection on research design
Participants demonstrated a willingness to communicate but due to the open nature of the
interview, some deviated more than others. Semi-structured interviews were deemed necessary
because the notion of wu-wei as a construct is difficult to explain, and conceptualisation of the
theory in practice differed from participant to participant. While definitions of the various
relevant concepts were offered, the questions may not have probed sufficiently into the construct
which may have been reflected in the lengthy responses. It is impossible to fully account for the
impact of the intersubjective relationship between researcher, participant, and topic, as the data
was gathered over time. As an experienced runner and running coach, the researcher’s gaze was
not entirely objective and the ability to express difficult concepts naturally became more fluid
with each interview which may have influenced the participant.
4.9 Limitations and further research
The results are limited by the small sample size drawn from a participant group of mostly
middling and advancing age. As participants had been recruited via social media and word of
mouth, there were varying degrees of pre-existing familiarity between researcher and
participant. The reflexive intersubjectivity between researcher, participant and subject matter
may also have been impacted by the sudden loss of a close family member of the researcher, in
particular, given the existential nature of the research topic. Participants were educated to at least
undergraduate level with considerable experience in the workplace which may have had some
bearing on the outcome of the results. Details relating to ethnicity, family background, socio-
economic status, experiences of living in other geographical locations with different cultural
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practices, health (a mental or physical health diagnosis) were not specifically included but could
have had a bearing on the outcome of the results. Due to the open-ended nature of the interview,
some participants spoke for longer than others and this could have resulted in an imbalanced
perspective. The study was cross-sectional in nature and a longitudinal approach may have
allowed each participant to reflect more on their experiences of running and the topic of the
interviews.
Future research could explore the experiences of participants from a younger generation with
a broader educational range. The findings suggest the value of more research in relation to all
other movement-based activities, inside and outside of sport, that require perseverance based
within a wider community. Focus on more research could be given to specific cultural
upbringing as this may have more bearing than current geographical location. Replicating this
study with a larger sample of a broader age range, that includes details on ethnicity, family
background, socio-economic status, experiences of living in other geographical locations with
different cultural practices, and a detailed history on health, could offer more insight and deepen
our understanding of wellbeing, offering wu-wei as a concept to achieving wellbeing which can
be freely accessed by all.
5. Conclusion
In summary, the current study discovered that the manifestation of wu-wei is key to achieving
wellbeing in making sense of human existence in the face of suffering or adversity. Wong’s PP2.0,
‘existential positive psychology’ (2011; 2013; 2019; 2020) offers a route to achieve this existential
wellbeing and this study identified how it presents in runners who adopt pro-social ways of
incorporating running within the community. Accounts contributing to the conceptualisation of
wu-wei by participants were grounded in dealing with suffering and adversity, providing the
essential foundation to find wellbeing and flourishing. By facing into their challenges and
accepting the journey with a mindset of gratitude, participants were able to grow and transcend
their suffering, supporting the existential philosopher Nietzsche’s well-known claim that “what
doesn’t kill me, makes me stronger”. The activity of running offered a convenient route to attain
mindfulness which allowed participants to embrace these challenges and develop a broader
perspective on life. The powerful effect of embracing wu-wei during their training indicates that
a programme of running that includes a focus on the four key themes (experience of suffering or
adversity, being fully focused on the present, having both a shared experience with others and a
broader perspective on life) as a core element of the regime, could help develop wellbeing in
runners in addition to getting them race ready. Promisingly, the data did not indicate it was an
exclusive preserve of the running community and the combined focus of bringing the four
themes into any movement-based or sports training programme has the potential to make a
group or charity-focused effort a powerful positive psychology intervention. The element of
interpersonal relatedness in the shared experience provided a key powerful stimulus to enhance
wellbeing and flourishing and wu-wei may be attainable as a route to wellbeing and flourishing
via many other physical activities.
Finally, the research highlights a fundamental and unique virtue of adopting wu-wei as a
route to wellbeing. In recognition of the fact our mental and physical health is, to a large extent,
dependent on the wellness ecosystem that surrounds us, there has been a boom in the global
wellness industry. A thriving market offers us a wide range of options to help individuals to
achieve wellbeing and happiness. This commoditisation of wellbeing in the West has bestowed
on it the aura of the Holy Grail but the current study illustrates that seeking physical and mental
wellbeing does not depend on financial status or access to a wellbeing market, and those living
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in developing nations all around the world are as able to achieve wellbeing by embracing wu-wei
as the wealthy West. The physical and mental manifestation of wu-wei offers a route to wellbeing
for all, proving that the Holy Grail is indeed within everyone’s grasp.
Acknowledgements
A huge nod of gratitude goes towards Paul Wong for his wisdom and insights. To Candan Ertubey for her
support and guidance as my supervisor, especially when the universe appeared to conspire against me.
Finally, this is for my mum who unexpectedly passed away at the start of the data gathering process. She
lived true to her values embodying the very concepts I write about here.
Conflict of interest statement
The author reported no conflicts of interest.
Author
Wendy Roberts
University of East London
Candan Ertubey
University of East London
Publishing Timeline
Received 3 November 2021
Received revised version 19 January 2022
Accepted 1 March 2022
Published 1 November 2022
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Appendices
Appendix A. Participant invitation letter.
You are being invited to participate in a research study. Before you agree, it is important that you
understand what your participation would involve. Please take time to read the following
information carefully.
Who am I?
I am a postgraduate student in the School of Psychology at the University of East London and
am studying for a Masters in Applied Positive Psychology and Coaching Psychology (MAPPCP).
As part of my studies I am conducting the research you are being invited to participate in.
What is the research?
I am conducting research exploring the relationship between the Taoist concept of wu-wei and
wellbeing and flourishing in charity runners. Taoism is an ancient Chinese philosophy that
teaches us that all living things should exist in harmony with the universe. A guiding principle
is that everything in our universe is connected by balancing forces, such as light and dark and
morning and night. You may be familiar with the symbol of Yin and Yang that illustrates this. A
key tenet of Taoism is wu-wei, also described as effortless action or action through inaction,
which describes when we are in perfect harmony with what is natural at the moment. In contrast
with the trend to strive to achieve and focus on positivity, wu-wei teaches us to be fully present
accepting both the positives and negatives in life. In this way, it helps us to be more reflective.
The study seeks to understand how this reflexive philosophical stance can help us to achieve
wellbeing and flourish in our lives irrespective of what circumstances we are facing. I have
chosen to focus this research on charity runners to explore the potential link between wu-wei
and runners who align their running goals with a charitable purpose.
My research has been approved by the School of Psychology Research Ethics Committee. This
means that the Committee’s evaluation of this ethics application has been guided by the
standards of research ethics set by the British Psychological Society.
Why have you been asked to participate?
You have been invited to participate in my research as someone who fits the description of who
I am looking for to help me explore my research topic. Specifically, I am looking to involve
runners who fit the following criteria:
• Aged between 18-65
• For the current study you have been running consistently for at least a year in the past
three years
• Run at least 3 times a week
• Race regularly (but not only) in aid of charities
• Able to run independently (without relying on others to guide or accompany you)
• Currently injury-free
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I emphasise that I am not looking for ‘experts’ on the topic I am studying. You will not be judged
or personally analysed in any way and you will be treated with respect. You are quite free to
decide whether or not to participate and should not feel coerced.
What will your participation involve?
If you agree to participate you will be asked to:
• Attend an interview via Teams lasting 60-90 minutes.
• This will be recorded using the Teams transcription service Streams.
• The interview will be in the format of an informal chat, guided by broad questions which
are selected to help me to understand your experience of the topics we will cover.
• The conversation will be recorded for later transcription and analysis.
• During analysis of the conversation, I will provide you with a pseudonym in order for
you to maintain complete anonymity and all identifying details will be redacted or
omitted from the written materials, including the transcript and write-up.
• Following transcription of the interview, I will arrange for you to see a copy to approve
it as an accurate reflection of what you said.
The interview is voluntary and I will not be able to pay you for participating in my research.
However, it is anticipated that the experience will be of benefit to the wider community in the
research that emerges and, therefore, your participation would be very valuable in helping to
develop knowledge and understanding of my research topic.
Your taking part will be safe and confidential.
Your privacy and safety will be respected at all times.
• The interviews will be recorded and transcribed entirely by me.
• Participants will not be identified in the data collection, on any written material arising
from the data collection, or in any write-up of the research. This means that:
o your name will not be noted anywhere, so that only I will know your identity.
o I will discuss parts of the study with my supervisor, Dr Ertubey, but she will not
know your name.
o Dr Ertubey will be provided with a summary of my findings once the study comes
to an end, but she will not have access to any of the recordings or transcriptions.
o In the event the research is published, the data will be available to those with
access to academic journals but will be in anonymised form using pseudonyms.
• You have the right to not answer any of the questions asked and can stop participation in
the study at any time, this includes prior to the start of the interviews, once the interviews
have begun, and up to three weeks after the interviews have been completed. You also
have the right to request to see your data after the interview.
What will happen to the information that you provide?
What I will do with the material you provide will involve:
• Data will be stored on a password protected computer in a password protected
document. Any hard copies of transcripts and notes will be securely locked in a fireproof
cabinet to which only I will have the key.
• After the data is collected, I will provide pseudonyms for each participant. None of the
participants will be able to be identified in any of the written transcripts or further write
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ups for research purposes, nor in the final write-up of the study itself. The pseudonyms
will be used at all times and the original transcripts will not have their names on them.
• Only I will have access to the data. My supervisor will be given access to select sections
for discussion and this will be anonymised. Any further data, for example should the
study be published, will be completely anonymised.
• After completion of the study, participants’ contact details, the recordings, transcripts,
notes and write-ups will be securely stored in a password protected environment (in the
case of electronic data) or a securely locked fireproof cabinet (in the case of hard copies).
In accordance with the rules, data will be stored for the period of time that is required by
the journal that I plan to publish my findings in. This can vary depending on the journal
and, if you are interested, I can let you know the outcome once or if my study has been
accepted for publication.
What if you want to withdraw?
You are free to withdraw from the research study at any time without explanation, disadvantage
or consequence. Separately, you may also request to withdraw your data even after you have
participated data, provided that this request is made within three weeks of the data being
collected (after which point the data analysis will begin, and withdrawal will not be possible).
Contact Details
If you would like further information about my research or have any questions or concerns,
please do not hesitate to contact Wendy Roberts [contact removed].
If you have any questions or concerns about how the research has been conducted please contact
the research supervisor Dr Candan Ertubey [contact removed].
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Appendix B. Survey questions.
In order to outline the research, participants were provided with the following definitions:
Wellbeing (noun): a state of happiness and contentment, with low levels of
distress, overall good physical and mental health and outlook, or good quality of
life (APA Dictionary of Psychology).
Flourishing: “There are stringent criteria for flourishing. Their three core
elements (positive emotion, engagement, and meaning) are taken from authentic
happiness theory, but with the addition of the other elements – most important,
positive relationships – they come close to the elements of well-being theory. I
would suggest that accomplishment be added as an element so that being in the
upper range of positive emotion, and engagement, and meaning, and positive
relationships, and positive accomplishment would be my criteria for
flourishing”, i.e. fulfilment in lives, accomplish meaningful/worthwhile tasks,
connect with others on a deeper level (Seligman, p.238-239).
P = positive emotions
E = engagement
R = good relationships
M = meaning / purpose in life
A = achievement
Wong’s PP2.0 (Frankl’s tragic optimism): “To live a meaningful life, regardless of circumstances,
is to have courage and responsibility to become what you were meant to be, to become your best
self as a gift to others” (Wong, 2011).
Description of wu-wei as “action through inaction” or “effortless action” to achieve wellbeing
and flourishing.
Participants were offered an explanation of the dual nature of Taoism which recognises for
everything there is an opposite – this will be pertinent for runners familiar with the moments of
suffering and adversity in training and racing.
Participants were provided with a definition for “wellbeing” and “flourishing” (see above). The
purpose being to set the scene for the participant and frame the following questions.
1. Can you give examples of wu-wei during your running? How do you think your charity
involvement influences this?
2. Can you recall specific instances when running in which you:
a. Were fully focused on the present
b. Were without any task or goal in mind?
c. Felt in perfect harmony
d. Felt natural at that moment?
3. How did the experience begin?
4. When did it happen?
5. Where did it happen?
6. Who was involved?
7. What happened to induce such a state of wu-wei?
8. To what extent do you think running helps you develop wu-wei and wu-wei helps you develop
your running?