This means not to force things.
 That's the best English translation I've come to think of.
 It's sometimes translated not doing.
 No artificiality, no interference.
 But our word forcing, as when a forced laugh, forcing a lock,
 forced behavior, forced kindness, forced love,
 in that sense, forcing, don't force it.
 So it means action in accordance with the character of the moment
 and of the circumstances in which you're acting.
 You see, you can't not interfere with the world.
 Everything you do interferes with your environment.
 To know things is to change them.
 You cannot not interfere.
 So the idea is to learn how to interfere skillfully.
 That's the meaning of wu-wei.
 Smriti, recollectedness, and samadhi, contemplation,
 constitute the section dealing with the life of meditation,
 the inner, mental practice of the Buddha's way.
 Complete recollectedness is a constant awareness or watching
 of one's sensations, feelings, and thoughts,
 without purpose or comment.
 It is a total clarity and presence of mind, actively passive,
 wherein events come and go like reflections on a mirror.
 Nothing is reflected except what is.
 Through such awareness, it is seen that the separation
 of the thinker from the thought, the knower from the known,
 the subject from the object, is purely abstract.
 There is not the mind on the one hand and its experiences on the other.
 There is just a process of experiencing in which there is nothing
 to be grasped as an object and no one as a subject to grasp it.
 Seen thus, the process of experiencing ceases to clutch at itself.
 Thought follows thought without interruption,
 that is, without any need to divide itself from itself,
 so as to become its own object.
 The non-duality of the mind, in which it is no longer divided against itself,
 is Samadhi, and because of the disappearance of that fruitless
 threshing around of the mind to grasp itself,
 Samadhi is a state of profound peace.
 This is not the stillness of total inactivity,
 for once the mind returns to its natural state,
 Samadhi persists at all times,
 in walking, standing, sitting and lying.
 But from the earliest times, Buddhism has especially emphasized
 the practice of recollectedness and contemplation while sitting.
 Most images of the Buddha show him in the posture of sitting meditation,
 the posture of the lotus, with the legs crossed
 and the feet resting, soles upward, upon the thighs.
 Sitting meditation is not, as is often supposed, a spiritual exercise,
 a practice followed for some ulterior object.
 From a Buddhist standpoint, it is simply the proper way to sit,
 and it seems perfectly natural to remain sitting
 so long as there is nothing else to be done
 and so long as one is not consumed with nervous agitation.
 To the restless temperament of the West,
 sitting meditation may seem to be an unpleasant discipline,
 because we do not seem to be able to sit, just to sit,
 without qualms of conscience,
 without feeling that we ought to be doing something more important
 to justify our existence.
 Because the teaching of the Buddha was a way of liberation,
 it had no other object than the experience of nirvana.
 The Buddha did not attempt to set forth a consistent philosophical system,
 trying to satisfy that intellectual curiosity
 about ultimate things which expects answers in words.
 When pressed for such answers,
 when questioned about the nature of nirvana,
 the origin of the world and the reality of the self,
 the Buddha maintained a noble silence
 and went on to say that such questions were irrelevant
 and did not lead to the actual experience of liberation.


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