Taoism and Western culture are compatible at the margin, in areas that contest mainstream values. Why only at the margin? Because Western culture rests upon the philosophy of Aristotle (384-322 BC), which is diametrically opposed to Wu Wei and other Taoist principles.
Chapter 73 of the Tao Te Ching formulates Lao-Tzu’s views on causality, which are very different from those of Aristotle’s. Lao-Tzu observed that nature is at ease and does not hurry, but will achieve its goals nonetheless.
Taoists consider it best to let events unfold naturally. They prefer to let things run their course instead of pushing them in a certain direction. They trust the Tao (natural law) to generate the most suitable outcome in every situation.
Yang-Tzu and Chuang-Tzu wrote short stories that illustrate the folly of going against natural law. Even if we devote large efforts to changing the course of events, the Tao will reassert itself soon enough, frequently with nefarious consequences for those who have tried to counteract it.
Taoism and the Aristotelian mentality
Taoists know stories from Lao-Tzu’s times (6th century BC) that warn us against pretence, exaggeration, manipulation, lies, misrepresentation, threats and violence; those attitudes fail and will continue to fail because they contradict the Tao.
Aristotelian philosophy has a different centre of gravity and a different dynamic. It revolves around the individual and his ability to think logically; each person determines his own goals and takes steps to achieve them. Natural law is just a tool to be used in the pursuit of those goals, not something above them.
When Lao-Tzu advised us to let events unfold organically, he was operating from a non-Aristotelian framework. He was accepting the premise that the Tao governs the universe, that is, that natural law rules everything and that it’s counterproductive to go against it.
Taoism aims at identifying the Tao and aligning our actions with it. Evil, to the extent that such a concept exists in Taoist ethics, consists of going against the Tao; and virtue consists of going along with it, that is, respecting natural law.
I said that Taoism and Western culture are compatible at the margin because, within Western culture, there are some authors that question whether Aristotelian morality constitutes the best path to happiness.
Taoism and Herman Hesse
Herman Hesse (1877-1962) wrote one novel after another in which he questioned mainstream Western culture. In 1922, his novel “Siddhartha” made a compelling presentation of Indian philosophical insights and the advantages of meditation.
It was followed by “Steppenwolf” (1927), which presents a hero alienated by his own lifestyle and in search of answers. At the end of the story, the hero fails to find what he is seeking.
Three years later, Hesse penned “Narcissus and Goldmund,” a novel that presents two parallel lifestyles. Goldmund embraces the traditional Western, Aristotelian values; and Narcissus adopts a contemplative lifestyle, which shows similarities to Taoism.
Hesse lets readers draw their own conclusion, but I find his works tilted in favour of Eastern philosophies. It presents ideas that rarely come about in mainstream European culture. If Lao-Tzu had lived in the twentieth century, he might have written books similar to those of Herman Hesse.
Although Hesse’s novels attained solid success in the early and mid-twentieth century, they had little long-term impact. In our century, his books still sell well, but I doubt that those who read them get an integrated picture of the underlying ideas.
Neither “Narcissus and Goldmund” nor “Siddhartha” provides a comprehensive introduction to Taoism, but they are excellent at making readers curious about Eastern philosophy and about non-Aristotelian lifestyles.
The essential difference
Am I too strict in categorizing those cultural influences as marginal in Western culture? I don’t think so because, for many people, Taoism is primarily associated with rituals (physical and spiritual) performed by heroes in martial arts movies.
Nonetheless, it is perfectly possible to practise Taoism each day in the middle of Western culture. Chances are that friends and neighbours will regard it as an exotic pastime, as a type of gymnastics, physical and spiritual, that keep their practitioners in good shape.
I fear though that such curiosity will be limited, superficial, and inconsequential. The comprehension and assimilation of Taoist principles such as Wu Wei requires steady dedication. It is not enough to do a few Tai Chi exercises.
How does one practise Taoism amidst Western culture? The key elements are simplicity and truthfulness, as formulated in Chapter 19 of the Tao Te Ching. I must underline though that I am referring to truthfulness with regard to the Tao, not to some subjective, undefined, random moral standard.
In contrast to the Aristotelian mentality, Lao-Tzu exhorted us to do nothing or to do less by focusing on the essentials. In Chapter 48 of the Tao Te Ching, he literally recommends us to let go of something each day.
Few people consider it a priority to stop doing what doesn’t work and let go of what makes little sense. Wu Wei, the Taoist non-action principle is the spiritual equivalent of polishing and oiling a tool that we do not need immediately, but that one day, might prove essential to our survival.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “On becoming unbreakable.”