- Teaching without speaking,
- Producing without possessing,
- Creating without regard to result,
- Claiming nothing,
- The Sage has nothing to lose.
- Tao Te King
Human conditions, often we forget are relative, it matters little to be poor, rich, sick, or healthy, if you have a proper attitude, that of remaining happy with our lot, we must constantly remind ourselves that we are not only the body, but that our true nature is Spirit, and before this fact, all material conditions are only secondary, and immaterial, in relation to our true Nature, and therefore only conditions for ever changing, and of importance relative to the moment we are presently experiencing, not to say they are not important.
Wu wei is a concept literally meaning non-action, non-doing or non-forcing. Wu wei emerged in the Spring and Autumn period to become an important concept in both Taoism an Chinese statecraft.
In the Tao Te Ching, Lao Tzu explains that beings (or phenomena) that are wholly in harmony with the Tao behave in a completely natural, uncontrived way. The goal of spiritual practice for the human being is, according to Lao Tzu, the attainment of this purely natural way of behaving, as when the planets revolve around the sun. The planets effortlessly do this revolving without any sort of control, force, or attempt to revolve themselves, thus engaging in effortless and spontaneous, or as water flowing downstream avoiding obstacles naturally, and effortless.
It’s An Attitude
So, Wu Wei, it’s not doing nothing, it’s an attitude, like when things are outside your control, what’s the point of clinging to, and be in the way of it?
There’s many things that require an attitude, of tuning yourself on, and off in a special wavelength, of letting go, like jumping the rope, you do it without thinking, first, of course you just jump, but later, you can add even different ways of doing it, and even get to do fancy moves.
Our mind, and emotions, are like our body, we can train them to do what we want to accomplish, in fact, body, and mind are one, and emotions are the product of our minds. When your body and mind are together as one, you are fully and naturally present in the moment. This is the essence of mindfulness practice. Body and Mind Are One
Pen Shue, or Chih Shue?
The nature of mind has long been one of the most perplexing problems in Western philosophy, achieving particular prominence since the time of Descartes (1596-1650) who, in the second of his Meditations, attempted to distinguish between mind-substances and physical-extended substances. Understanding the nature of mind has been a difficult and still unresolved problem in the West.
According to pen chueh, the mind is believed as being enlightened from the very beginning. Shih chueh believes, however, that there is a definite point in time when we transition from ignorance to realization.
As we shall see, the so-called defiled mind is the activity of mind which conceptualizes, judges, distinguishes subject from object, hates, craves, and constructs the conceptual framework within which we categorize our perceptions and experiences. This defiled mind seems to correspond roughly to the Western notion of mind, but what is this “pure mind”? How is the pure mind related to the defiled mind? Are they two different minds or two aspects of the same thing? Are they separable? Is one more fundamental than the other? If so, in what sense? These tended to be the kinds of questions which the Ch’an Buddhists were concerned with, and it goes without saying that the realization of the pure mind was considered an essential part of the goal for the Ch’an Buddhist.
To get a feeling for this pure mind, the following quotation taken from the sermons of Ch’ao-chou Ta-tien, a disciple of the famous Ch’an master Shih-t’ou (700-790), describes the pure mind:
The master ascended the ‘high seat’ and spoke to the assembled monks, saying:
Now, you students of the Way must realize your own original mind (tzu-chia pen-hsin …. Simply do away with all of your erroneous imaginings, thoughts and discrimination. This is your true mind (chen-hsin ). This mind has nothing to do with sensory realms, with maintaining the experience of silence and quietude, and is completely free from interaction [with these kinds of states]. Just this mind is Buddha, and it is not spiritual cultivation. What is the reason for this? It responds to worldly activities, it is in accord with the illumination [of each thing], it is calm and self-functioning. Penetrating to the place of this functioning cannot be grasped conceptually. And the name we give to this subtle functioning is the ”original mind” (pen-hsin)