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'Wu wei' (Traditional Chinese characters: 無為 Simplified Chinese characters: 无为) is an important tenet of Taoism that involves knowing when to act and when not to act. ''Wu'' may be translated as ''not have''; ''Wei'' may be translated as ''do, act, serve as, govern''. The literal meaning of Wu Wei is "without action" and is often included in the paradox ''wei wu wei'' : "action without action" or "effortless doing". The practice of ''wu wei'' and the efficacy of ''wei wu wei'' are fundamental tenets in Chinese thought and have been mostly emphasized by the Taoist school. The aim of ''wu wei'' is to achieve a state of perfect equilibrium, or alignment with the Tao, and, as a result, obtain an irresistible form of "soft and invisible" power. In Zen Calligraphy, Wu Wei has been represented as a circle.

Contents

Origins

Philosophy

Practice

The ultimate: harmony with the Tao

In the West

References

External links

Origins

In the traditional (partly Confucian) Chinese understanding of governance, a prince has only to sit at the right place, facing south, with a prince's traditional attributes, and his country will be well governed. In Lun Yu II.1., Confucius compares a virtuous prince to the North Pole: he does not move and everything turns around him. There are magical justifications behind this idea of a power obtained by "inaction." It is the Chinese "correspondence", or "synchronicity" theory, where the macrocosm is reflected (or even duplicated) in microcosms. According to the theory, ordering the Emperor's palace ''is'' governing the country well: the palace is an homothetic reproduction of the country. Chinese history is full of examples of natural disasters cured by means such as the opening of a new door in the walls of the Imperial palace.
Some philosophers, for example Wang Chong, have questioned this theory. A more pragmatic view may interpret this as a means to restrain the prince from abuse of power, enjoining him to 'do' as little as possible.
In the original Taoist texts, ''wu wei'' is often associated with water and its yielding nature. Although water is soft and weak, it has the capacity to erode even solid stone (see Grand Canyon) and move mountains (see landslides). Water is without will (i.e., the will for a shape), though it can be understood to be opposing wood, stone, or any solid material that can be broken into pieces. It can fill any container, take any shape, go anywhere, even into the smallest holes. When falling as rain in thousands of small drops, water still has the capacity to reunite as it eventually joins the endless seas. Furthermore, while always going downward, water rests in the 'dark valley'—where biological life is regenerated—an analogy to the reproductive organ.

Philosophy

Several chapters of the most important Taoist scripture, the Tao Te Ching, attributed to Laozi, allude to "diminishing doing" or "diminishing will" as the key aspect of the sage's success. Taoist philosophy recognizes that the universe already works harmoniously according to its own ways; as man exerts his will against the world he disrupts the harmony that already exists. This is not to say that man should not exert will. Rather, it is ''how'' he acts in relation to the natural processes already extant that is critical.
Related translation from the ''Tao Te Ching'' by Priya Hemenway:
: 3
: 'WU WEI'
:''The Sage is occupied with the unspoken''
:''and acts without effort.''
:''Teaching without verbosity,''
:''producing without possessing,''
:''creating without regard to result,''
:''claiming nothing,''
:''the Sage has nothing to lose.''
Wu Wei has also been translated as "creative quietude," or the art of letting-be. This does not mean a dulling of the mind; rather, it is an activity undertaken to perceive the Tao within all things and to conform oneself to its "way."
One way of thinking of wu wei is through Zhuangzi's writing about how a prince should govern his kingdom. The advice that was given is that it is similar to frying a small fish (too much poking and the meal is ruined). In other words, create general policies and direction, but do not micromanage. To do this well, you must understand the ways of your people and not go against the grain.

Practice

As one diminishes doing—here 'doing' means those intentional actions taken to benefit us or actions taken to change the world from its natural state and evolution—one diminishes all those actions committed against the Tao, the already present natural harmony. As such one begins to cultivate Tao, becomes more in harmony with Tao, and, according to another great ancient Taoist philosopher Zhuangzi, attains a state of ''Ming'', or 'clear seeing'. This is very similar to more contemporary ideas about "choiceless awareness" and the clarity it brings by the philosopher Jiddu Krishnamurti. It is in the state of ''Ming'' that the Taoist is in full harmony with Tao, and 'having arrived at this point of non-action, there is nothing that he does not do.' It is upon achievement of this Chinese equivalent to 'enlightenment' that a sage begins to perform ''wei wu wei'', or 'action without action.' Thus the sage will be able to work in harmony with Tao to accomplish what is needed, and, working in perfect harmony with the Tao, leave no trace of having done it.

The ultimate: harmony with the Tao

Taoists have long sought immortality, and they saw working in perfect harmony with Tao as the way to achieve this. When one works in perfect harmony with Tao, one is not using more energy than needed, nor is one doing things that cause the body or spirit to break down. Some Taoists believe they can, in theory, live forever, while others merely point out that meddling and selfish cleverness are the principal causes of a premature death. Zhuang Zi proposed an illustration of this idea: A tree with a twisted trunk will not be cut by any lumberjack and will live its whole life in peace, thanks to its uselessness. A dramatic description of the ultimate person is found in chapter 2 of Zhuang Zi:

''A fully achieved person is like a spirit! The great marshes could be set on fire, but she wouldn't feel hot. The rivers in China could all freeze over, but she wouldn't feel cold. Thunder could suddenly echo through the mountains, wind could cause a tsunami in the ocean, but she wouldn't be startled. A person like that could ride through the sky on the floating clouds, straddle the sun and moon, and travel beyond the four seas. Neither death nor life can cause changes within her, and there's little reason for her to even consider benefit or harm.''^[1]

In the West

Benjamin Hoff in The Tao of Pooh suggests that "Wei" means monkey/claw, and translates "Wu Wei" as "No Monkeying Around". ^[2]

References

1. Zhuangzi, Chapter 2: ''Theories on all things being equal'' translated by Nina Correa.
2. This neat idea is reproduced all over the Internet, but doesn't seem to have any support from other Chinese scholars.

External links

★ Wu Wei scrolls has videos describing Wu Wei.

★ Nondoing (wu-wei) by Jhian Yang. The Taoism Initiation Page

★ Taoism - The Wu-Wei Principle by Ted Kardash. Jade Dragon Online, June 1998.

★ Wei-wu-wei: Nondual action by David Loy. Philosophy East and West, Vol. 35, No. 1(January 1985) pp. 73-87.

★ Wu-Wei in Europe. A Study of Eurasian Economic Thought by Christian Gerlach. London School of Economics 2005.