Chapter 24

Commentary::

The single most important principle in wuweidao is that Dao (de) or Nature (nature) is self-arising, self-resolving, and simply so-of-itself, without effort. Laozi tells us that everything but this naturally existing relatedness is strenu-ous. Every being/thing and event arises and resolves of itself. Therefore, what is strenuous cannot be sustained. What defines naturalness in Laozi’s teaching is not concerned with appearances so much as with qi, how one’s experience feels. Strenuous is not an evil, but apophatically¹ helps to establish and rees-tablish Path as natural. “Strenuous” is not a measured standard or doctrine of qi regulation,² but a qi guideline for life — the wuweidao Path. One does not “escape” or leave the Path through effort or strenuousness, but the notion of “strenuous” is useful in understanding what is sustainable and effortless. It is delusion³ that cannot be sustained. Wuweidao is nothing if is not easily, effortlessly sustained.

It is, however, easy to imagine that effort produces something, some sort of benefit. But, in fact, self-confidence dulls the mind. What is self-confidence and dullness? Here, Laozi says, they reflect each other. They both may be characterized by a sense of accomplishment, a sense of personal skillfulness. “Dull” because it has not seen or acknowledged the vast interconnectedness that is incalculable and at work in every movement and event. It is blind to the limitless causes that manifest as illusory events and completions. This confidence requires a strenuous effort not to do something but to be something false: an abiding self.

The simple act of speaking demonstrates relationship as vital in the experience of life. As a gi phenomenon, speech simply arises between things and reiterates their connectedness. When it is used for self-justification, it discredits the speaker. Here Laozi points to obscure explanations or excuse-making (“self-justification”) as speech that distracts and confuses simple relationships. True speech does not take half-steps; it is not representative of some abstract relationship (love, honor, etc.), but is instead a direct transmission arising from the situation at hand. All else is folly.

In speech and in conduct, self-assertion squanders resources. If we appraise our circumstances naturally, simply stay present, the need to establish order and hierarchy are an awkward waste of time and energy. Such effort does not follow the currents of gi of the situation as-it-is. Qi resources are unlimited when we stay with situations that arise naturally. Everything that arises does so from countless causes and conditions. Imagining an ego or any sense of mechanical authorship is of no consequence (“squandering”). Indeed, bragging achieves nothing.

Such qi-squandering conduct reminds Adepts to shun the superfluous and redundant. A world of chaos and/or a moment of inappropriateness is not something a wuwei Adept is concerned with. The Adept is not a critic, an activist or reformer, but one who uses all circumstances as Path. Adepts do not engage in efforts to author change because they know such efforts have no fruition and that there is no fruition that is not so-of-itself. The wuwei Adept adapts to and works with whatever arises. Thus, no matter the apparently confused, tangled, or strenuous circumstances, the Adept is reminded of Daode.

Footnotes::

1. by negation
2. as in later Chinese Daoist hygiene practices
3. false views and their conflicting emotions