Finding Balance: Exploring the Philosophy of Wuwei - Essay Sample

Introduction

Wuwei is a kind of flow and smooth action to the world's natural cycle. Therefore, Daoism often stresses on living in harmony by the Dao, which is also known as 'Wuwei.' In simple terms, it is the alignment with the elements' rhythms both outside and within human bodies. It is hard to define what Dao is because it exists beyond language constraints. Also, it is something that human beings can only feel via the institution, but not characterized or defined. By acknowledgment of the language limitations, Dao is the principle underlying the natural universe order. "The Dao declined as civilization and human self-consciousness arose" (Laozi, 162).

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The standard Wuwei translation is "non-action," and the better translation is the "action without intent' or "action of non-action." The translations might appear paradoxical and may lead to being misinterpreted as laziness or apathy. "Its unencumbered activity brings about various natural states of affairs through Wuwei "non-action" (Laozi, 2003, 162). However, it is not the actual meaning it is attempting to convey, and instead, it means not going against nature or not forcing something to occur. It is similar to going with the flow, trying to twist back the tide, or not dragging your heels. All of them are common sayings, which broadly explain the Wuwei concept.

The concept of Wuwei is well illustrated using water, which has been mentioned many times within the Daodejing. "The highest good is like water" (Laozi, 2003, 166). It suggests that humans have to be like water, for it is flexible and obedient. Yet, it always appears to conquer things with hardness and strength. It achieves this via tactical and patient compliance with the laws of nature. Likewise, human beings must be able to acclimatize themselves with their environment and act according to the ways encouraged by nature.

It can then be drawn that Wuwei is a kind of action that means something like to act naturally, non-willful action, or simple action. The main point is that human beings need not to temper with reality flow. Therefore, the concept should be the way of our life since the Dao always gains, and it does not harm. "The Way of Heaven is to benefit and not harm" (Laozi, 2003, 175). It is because Wuwei is applicable in all aspects of our lives through its naturality and simple action; we can endure the most pain. It is hence a kind of activity that is natural, non-willful, or effortless.

How Wuwei Differs From the Way People Act

The major problem is that human beings view themselves as separate entities from the Dao. It is for this reason that Wuwei differs from the way that they usually act. In most scenarios, human beings tend to be angry and heartbroken due to losing a lover or a family relative. The Concept of Wuwei calls for accepting these emotions as they arise and go. People should be present in sadness and pain, which they are suffering from at the moment. However, it differs from the way they act when most of them are heartbroken. Instead of embracing the negative feeling, they tend to neglect and run away from the problem and go for solutions that they believe will quickly solve the situation.

For instance, some people choose to leave one place to another, where they can easily forget the memories of their good times with their relatives. However, Wuwei differs from these kinds of acts and emphasizes on the need not to resist them, beg for the future, or try to hold on the past because this will only lead to unnecessary struggle and pain. The concept continues that you must flow with the moment and embrace the turns and twists of the situation since there is no other experience that is not within the present. "Sages enact non-action, and everything becomes well ordered" (Laozi, 2003, 164). Therefore, it is vivid that the kinds of actions advocated by Wuwei differ from the way people act.

How Can Wuwei be Cultivated

The first way to grow Wuwei includes relaxing. It is because tension compresses not only the body but also the emotions and mind. It is apparent that when people are feeling ease and light, the situations, people, and world seem very easy to deal with it. The state of relaxed alertness makes it simple to deal with situations, and also, it is contagious. In this respect, mediation and karma can be of aid to improve human well being. The second way to cultivate Wuwei is knowing how and when to respond appropriately. The most accurate time to gauge, see, and react to situations is when the mind is relatively clear, and when an individual feels balanced and peaceful. Also, it essential knowing when one should not act.

The third method is to alternate work and rest through observing the flow and ebb of life. It is achieved through regular breaks to refresh and recharge one's mind resulting in more significant insights, enjoyment, ease, and productivity. "An excess of speech will lead to exhaustion" (Laozi, 2003, 165). The enjoyment mode is refreshing and energizing, constricting the feeling of boredom and drudgery. If there is nothing to enjoy, maintaining an acceptance attitude is essential to neutralize bad feelings hence keeping the flow alive. Finally, always let go of the results to cultivate for Wuwei since human beings are accountable for their actions, other than the result of their effort. The reason is that each result in life depends on the multiplicity of causes beyond human control.

How Cultivating Wuwei Makes It Possible to Follow Dao

From the above discussion, it is apparent that cultivating Wuwei neutralizes bad feelings, brings the light and eases feeling, realizing the appropriate time to respond and how to do it. Also, we learn that we are not always responsible for our actions. Therefore, through cultivating Wuwei quarrels end, self-righteous feuding disappears, and chaos ceases since Dao is permitted to flow unchallenging and unchallenged. "The Way is like an empty vessel" (Laozi, 2003, 164). In this manner of flow, cultivating Wuwei makes it possible to follow Dao.

References

Laozi. (2003). Chapter Four: The Daodejing. In P. J. Ivanhoe, the Daodejing of Laozi (161-206). Hackett Publishing.