The Wisdom of Wu-wei
What wu-wei 無為 is and what it is not.
A common misconception regarding Taoism, particularly Lao Tzu and Chuang Tzu’s philosophies, is its passive gesture toward life. Such a view usually picks some Taoist ideas to arrive at assumptions, while overlooking Taoism as a holistic system.
Lao Tzu’s wu-wei, therefore, is interpreted as “doing nothing” or “non-action” in a general (literal) sense. When it comes to its practical application, wu-wei is often referred to as non-intervention, not meddling, or an absence of arbitrary action.
It then becomes easy to categorize Lao Tzu’s thought into the camp that advocates a laissez-faire approach to managing things and living. Consequently, those who practice such a principle are inclined to adopt outlandish, unorthodox, and rebellious social behaviors. Someone drawn to the appeal of distinction can find that the contrarian principles and ideas in Tao Te Ching or Chuang Tzu speak to their interests and tastes.
Similarly, since Lao Tzu advises rulers to refrain from their arbitrary actions and regards tyrannical leaders as thieves and brigands, his political thought has often been associated with rejecting political authority. Following this logic, Taoist political thinking can be taken as the anarchist school.
Yet, such readings of Taoism are far from the original Taoist spirit. Taoism is a philosophy primarily concerned with harmony. The Taoist ideal of life allows one to commune with nature and, accordingly, to be at ease with life.
Living in harmony does not necessarily mean a retreat from mingling with others in society. This is the way of the ancient hermits, who were able to find peace of mind in their reclusive ways of life. This fact makes it different from the Taoist conception of living.
In essence, the Taoist way is concerned with the individual’s multidimensional existence. This suggests harmony with the self, social harmony, and a state of harmonious coexistence with the political order. In this sense, Taoism’s close connection with nature is primarily focused on gaining inspiration from nature to improve the quality of existence.
How is all this related to the idea of wu-wei?
The starting point of Taoist philosophy, when it comes to humanity’s relationship with the natural world, is to consider heaven, earth, and man as a holistic and organic system.
From the perspective of human beings, we can manage survival and evolution because we have the intelligence to learn and adapt to changes in the natural world. Therefore, if we can extract useful messages and inspirations from the rhythm of changing nature, we can hold onto the key to better transforming ourselves.
Man models himself on earth,
Earth on heaven,
Heaven on the way,
And the way on that which is naturally so.1 (Tao Te Ching, Chapter 25)
On a fundamental level, Lao Tzu, or Taoist thinking, regards humanity as part of the natural order in the cosmos. The essence of Taoism’s humanist concern is that an individual has the innate potential for self-awakening and self-transformation in this rather expansive and unfathomable universe.
The natural patterns
Wu-wei, as a state of mind and an attitude, is a response to the observations of the workings of the natural world. Such responses arise from recognizing the regularities and patterns in human affairs. When things move in accordance with specific patterns and trends, circumstances are formed.
Therefore, wu-wei is about becoming aware of what the circumstances are transforming into instead of being driven by one’s subjective preferences and inclinations.
To act by identifying and following along with these changing circumstances is the application of wu-wei. That’s spontaneous actions, not arbitrary actions, and not adopting a defeatist and careless approach to life’s critical moments.
Spontaneous actions contribute to the efforts to steer one’s positioning in changing situations with self-awareness.
The Tao never does,
Yet through it everything is done.
If princes and dukes can keep the Tao,
The world will of its own accord be reformed.2 (Tao Te Ching, Chapter 37)
This is the essence of wu-wei. It can be summarized as follows: by following the natural course of action instead of forcing, positive outcomes will naturally come along the way.
Another critical question comes into play: how can we tell what a natural or unnatural course is?
From Lao Tzu’s thinking, there exists inherent regularities in the evolution of things, which can be manifested in this manner: things reverting to their opposite sides in particular conditions.
Growth and decay, rise and decline, are just like the evolution of seasons and the cycles of events. Although they may not necessarily move in the same process of reversion, the myriad things and phenomena are always in motion.
If you would have a thing shrink,
You must first stretch it;
If you would have a thing weakened,
You must first strengthen it;
If you would have a thing laid aside,
You must first set it up;
If you would take from a thing,
You must first give to it.
This is called subtle discernment.3 (Tao Te Ching, Chapter 36)
From observing the symptoms, it is possible to know how to proceed by following the trend.
The period of prime involves the element of decline. But if one is riding with the proper trend, one does not need to exert oneself to expect outcomes. Seeing this connection is the key to embracing changes.
Following the Tao, the regular patterns, therefore, means transcending one’s immediate realities, not being disturbed by emotions and anxieties, and detaching oneself from arbitrary and self-destructive actions.
Beyond relative opposites
Therefore, we can see that wu-wei is a particular state of mind that involves self-observation, watching how we interact with the external environment.
We live in a cultural context that incorporates intricate webs of meaning, value systems, and social structures. They facilitate the operation of human society, while at the same time shaping the variety of human actions.
Terrorism is bad. Patriotism is good. Democracy is desirable. Autocracy is unacceptable. What about comprehensive yet subtle state oppression as another (larger) form of terrorism, yet being intentionally portrayed and propagandized as something good? What about militant and aggressive populist rule shrouded with a democratic surface decorated with procedures and rituals that make political lies look legitimate?
It’s often the case that people almost never change their perspectives and opinions on things, particularly if there is a strong emotional attachment to those viewpoints and beliefs. But, what if one specific perspective is actually artificially manufactured and popularized with intentions? In that case, the one who subscribes to such a perspective is controlled by others.
This is contrary to wu-wei. If we understand it as non-arbitrary actions, then following what is popular and conventional can prove to be disastrous. For clarity is about self-awareness, and when we become unaware of the circumstances, we are lost in confusion.
This is the situation dealing with specific values and ideas. Lao Tzu saw the power of ideas and the abuse of intellect for political (often narrow and parochial interests) gains. He was aware of the fact that the average individual could not even preserve their life in the face of an aggressive government and predatory social order.
Under such an environment, what is true and false is not easily observable. In a sense, they become pliable and subject to artificial influences.
The whole world recognizes the beautiful as the beautiful,
yet this is only the ugly;
the whole world recognizes the good as the good, yet this is only the bad.4 (Tao Te Ching, Chapter 2)
These famous lines in the Tao Te Ching reveal the common perceptions we have become used to adopting. There are two layers of meaning to these words. On the one hand, we tend to make easy distinctions between black and white, round and square, or right and wrong. Yet, things can be far more complicated than such simple contrasts.
At the same time, things on the surface may not necessarily turn out to be what they truly are. If we allow ourselves to be conditioned by the relative opposites of the material world—the phenomena we see, listen to, experience, and feel—we risk being shackled by what is presented to us.
In the face of such a plethora of relative opposites, the wu-wei mindset is about watching them dissolve, not identifying with any one of them.
The alignment of mind and action
Most often, the troubles and struggles we encounter are caused by our own actions. We deviate from what is most natural and intuitive to ourselves, and, accordingly, choose to do things arbitrarily, out of a whim, or as a forced reaction to our immediate realities.
When we are caught up in emotional turmoil, we cannot see things clearly. Thus, we act without really knowing where we are going, without bearing in mind the consequences.
In such a state of confusion, choosing not to react and instead, a simple observation is the obvious answer. The more precise the perception of reality, the more accurate our responses can be. This is the way that leads to following along with the natural course.
Ideas and thoughts, when put into concrete circumstances, can become a part of reality. They shape our actions and determine the trajectories of our life paths. In essence, wu-wei is about the management of how the mind works.
When the mind becomes tarnished, warped, and stained, it stops reflecting the accurate details of our situations. So we hear Lao Tzu saying,
Can you polish your mysterious mirror
And leave no blemish?5 (Tao Te Ching, Chapter 10)
Unavoidably, we encounter entanglements in life that demand our attention and response. Yet, it’s important to note that some situations can resolve themselves without our involvement.
Wu-wei is, in this sense, not putting yourself in a state of constant reactions. Therefore, you need to improve your mental awareness.
Every time you are entangled in a situation, the question to ask is: who is responding? Is it the external self, the one controlled by emotions, senses, and feelings, the one conditioned by specific worldviews, or the spiritual one, the inner self, who can watch, observe, and see things with awareness and detachment?
Therefore, wu-wei is not about doing nothing, or an absence of actions.
Rather, it is the unity of the mind and spontaneous actions.
The Tao of Heaven
Blesses, but does not harm.
The Way of the Sage
Accomplishes, but does not contend.6 (Tao Te Ching, Chapter 11)
With an understanding of the regularities and patterns in the natural world that have been shaping our existence, being guided by wu-wei is to follow the natural course with the least amount of effort.
As an intelligent and intuitive mindset, it empowers your life to be more attuned to the rhythm of your surroundings. In this sense, wu-wei is a way of living that allows you to be at ease with life while steering with self-awareness.
Tao Te Ching, trans. D. C. Lau. (London: Penguin Classics, 1963), 30.
Lin Yutang, The Wisdom of Laotse. (Beijing: Foreign Language Teaching and Research Publishing, 2009), 139.
Tao Te Ching, trans. D. C. Lau. (London: Penguin Classics, 1963), 41.
Ibid., 6.
Ibid., 14.
Lin Yutang, 256.
Insightful piece, Yuxuan! So many gems and concepts for reflections. I particularly like this: “Wu-wei is not putting yourself in a state of constant reactions. Therefore, you need to improve your mental awareness.”
“Therefore, wu-wei is about becoming aware of what the circumstances are transforming into instead of being driven by one’s subjective preferences and inclinations.”
Beautifully crafted. Terrifically difficult. Thanks.
I think one of the most difficult aspects of Taoism for me, despite my persistent engagement with it, is the place of ethical activism. Despite where the circumstances are going, standing up for human rights always requires acting, contrary to those circumstances.
What’s your take?