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not urging non-action in the sense of inertia, but rather condemning activity contrary to nature. It is not idleness that they praise, but work without effort, anxiety and complication, work which goes with and not against the grain of things. If people practised
wu-wei
in the right spirit, work would lose its coercive aspect. It would be undertaken not for its useful results but for its intrinsic value. Instead of being avoided like the plague, work would be transformed into spontaneous and meaningful play: ‘When actions are performed/Without unnecessary speech,/People say, “We did it!” ‘(17).
    If people followed their advice, the Taoists suggest, they would live a long life and achieve physical and mental health. One of their fundamental beliefs was that ‘Whatever is contrary to Tao will not last long’(55), while he who is filled with virtue is like a new-born child. In order to prolong their lives the Taoists resorted to yoga-like techniques and even alchemy.
    The most important principle at the centre of their teaching however was a belief that ‘The world is ruled by letting things take their course. It cannot be ruled by interfering.’(48) The deepest roots of the Taoist view of
wu-wei
probably lies in early matriarchal society in ancient China. The Taoist ideal was a form of agrarian collectivism which sought to recapture the instinctive unity with nature which human beings had lost in developing an artificial and hierarchical culture. Peasants are naturally wise in many ways. By hard experience, they refrain from activity contrary to nature and realize that in order to grow plants they must understand and co-operate with the natural processes. And just as plants grow best when allowed to follow their natures, so human beings thrive when least interfered with. 6 It was this insight which led the Taoists to reject all forms of imposed authority, government and the State. It also made them into precursors of modern anarchism and social ecology.
    It has been argued that Taoism does not reject the State as an artificial structure, but rather sees it as a natural institution, analogous perhaps to the family. 7 While the
Tao te ching
undoubtedly rejects authoritarian rule, it does read at times as if it is giving advice to rulers to become better at ruling:
    If the sage would guide the people, he must serve with humility.
    If he would lead them, he must follow behind.
    In this way when the sage rules, the people will not feeloppressed (66)
     
    Bookchin goes so far as to claim that Taoism was used by an elite to foster passivity amongst the peasantry by denying them choice and hope. 8
    Certainly Lao Tzu addresses the problem of leadership and calls for the true sage to act with the people and not above them. The best ruler leaves his people alone to follow their peaceful and productive activities. He must trust their good faith for ‘He who does not trust enough will not be trusted.’(17) If a ruler interferes with his people rather than letting them follow their own devices, then disorder will follow: ‘When the country is confused and in chaos, Loyal ministers appear.’(18) In a well-ordered society,
    Man follows the earth.
    Earth follows heaven.
    Heaven follows the Tao.
    Tao follows what is natural.(25)
     
    However a closer reading shows that the
Tao te ching
is not concerned with offering Machiavellian advice to rulers or even with the ‘art of governing’. The person who genuinely understands the
Tao
and applies it to government reaches the inevitable conclusion that the best government does not govern at all. 9 Lao Tzu sees nothing but evil coming from government. Indeed, he offers what might be described as the first anarchist manifesto:
    The more laws and restrictions there are, The poorer people become.
    The sharper men’s weapons, The more trouble in the land.
    The more ingenious and clever men are, The more strange things happen.
    The more rules and regulations, The more thieves and