In 
order to understand what effortless action
is you have to understand what effort is and
what effort feels like.
And I think the best way to do that is the
so-called stroop test.
So we're gonna flash a word on the screen
and you should say aloud the color that it's
printed in.
We don't care what the word says, just the
color.
So here it goes.
All right.
So that was probably fairly easy.
Did it fast.
You had no confusion.
I'm gonna flash another word now.
Same thing.
Only want to know the color it's in.
We don't care about what it says.
So unless you're some kind of space alien,
you paused or you said the wrong thing.
You said green or you said gr-red.
So that kind of feeling of having to stop
yourself and override a natural reaction and
then impose another reaction, that's cognitive
control.
That's effort.
And I understand very well from a cognitive
science perspective how this works.
So part of your brain is detecting conflict
between the parts of your brain that recognize
color and the parts that can read English
if you're a native English speaker.
And those two are in conflict so the ACC,
anterior cingulate cortex says danger, danger,
we've got to resolve this conflict.
And then the prefrontal cortex, lateral prefrontal
cortex is brought in to resolve this issue.
All of that takes a lot of time so that feeling
of effort you have, the -- it took you longer
the second time.
This gives you a sense of both what cognitive
control -- what effort feels like and also
the limitations of it.
Because it's hard you're actually a little
bit fatigued after you do that once.
So in doing a stroop test then has less self-control.
And if you then offer them carrots versus
cookies as a snack, even if they're on a diet,
they'll go for the cookies.
You self-control that effort draws energy
down when we use it.
And so this is why spontaneity is so important
because if we had to go through our lives
exerting effort and cognitive control all
the time we'd be basket cases before the day
was through.
Wu wei is an early Chinese term that means
literally no doing or no trying.
But I think a better translation is effortless
action.
And it's the central spiritual ideal for these
early thinkers I look at.
So the Confucians and the Daoists.
And what it looks a little bit like flow or
being in the zone as an athlete.
So you're very effective.
You're moving through the world in a very
efficient way -- social world and physical
world.
But you don't have a sense of doing anything.
You don't have a sense of effort.
You don't have a sense of yourself as an agent.
You kind of lose yourself in the activity
you're involved in.
And you're not only efficacious in terms of
skill in the world.
You also have this power that the early Chinese
call -- unfortunately the Mandarin pronunciation
is duh which sounds kind of funny.
It's this energy you kick off, an aura that
you kick off when you're in a state of wu
wei.
And this is why these early thinkers want
wu wei because for both of them, the Confucians
and the Daoists it's the key to political
and spiritual success.
So if you're a Confucian getting into a state
of wu-wei gives you this power duh.
And this allows you to attract followers without
having to force them or try to get them to
follow you.
People just spontaneously want to follow you.
If you're a Daoist it's what relaxes people,
puts them at ease and allows you to move through
the social world effectively without harm.
So everybody wants this because it's a very
-- it's the key to success.
But they're all involved in this tension then
of how do you try to be effortless.
How do you try not to try.
So the first strategy is the early Confucian
strategy which I refer to as carving and polishing
strategy which is essentially you're gonna
try really hard for a long time.
And if you do that eventually the trying will
fall away and you'll be spontaneous in the
right way.
So you practice ritual, you engage in learning
with fellow students and eventually somehow
at some point you make the transition from
trying to having internalized these things
you're learning and being able to embody them
in an effortless way.
The second strategy, the uncarved block or
going back to nature strategy is the Daode
jing or the primitivists Daoists.
And they essentially think the Confucian strategy
is doomed.
If you are trying to be virtuous, if you're
trying to be a Confucian gentleman, you're
never gonna be a Confucian gentleman.
Anyone trying to be benevolent is never gonna
actually be benevolent.
They're just gonna be this hypocrite.
And so their strategy is undo all this learning
that you've been taught.
So get rid of culture, get rid of learning,
actually physical drop out of society.
So they want you to go live in the countryside
in a small village.
It looks a lot like kind of 1960s hippie movement,
you know.
Back to nature and get rid of technology.
Get rid of all of the bad things that society
has done to us.
there's good points to this strategy, too.
One of the main insights I think of the Daoists,
these early Daoists is a way in which social
values, social learning can corrupt our natural
preferences.
So we're, you know, body images in advertising
teach women that they have to be anorexic
if they're attractive.
We're taught that we always need to have the
latest iPhone.
So, you know, we have a perfectly good iPhone
but then we see the new iPhone and suddenly
our old iPhone isn't good anymore.
And there's a lot of good literature on this
in psychology on the hedonistic treadmill.
We're never quite happy with what we have.
As soon as we get it we want the next thing.
And the Daode jing thinks Confucianism encourages
that.
And the solution to get off that hedonistic
treadmill was to just stop and go back to
nature and be simple.
So that's the uncarved box strategy.
Then another Confucian comes along named Mencius
and he's essentially trying to split the difference
between the Confucians and the Daoists.
So he says we have these tendencies -- so
this is to cultivate the sprout strategy.
So we have these innate potentials to be virtuous
that are inside of us but they're fragile,
they need help, they need to be watered and
weeded.
He uses an agricultural metaphor which does
a lot of work for him.
So you need to put effort in, you need to
try but you also can't force it.
And his famous story about forcing it is this
farmer who is unhappy because of his crops
aren't growing fast enough.
So he goes out in the field and pulls on the
sprouts to try to get them to grow faster
and pulls them out of the ground and kills
them.
You can't try too hard.
You have to try in a way that goes along with
your natural tendencies and strengthens them
and guides them.
So that's the Mencian strategy cultivating
the sprouts.
And then finally there's a Daoist I look at
the end who's named Zhuangzi who thinks that
the early Confucian strategy's misguided.
That the primitivist reaction against it is
also misguided.
Because both of them are convinced they're
right and they know the right way people should
live.
And Zhuangzi says we just don't know essentially.
And the only way to live properly is to make
your mind completely empty and let the Dao,
the way, pull you along.
So he has this idea that we have a force inside
of us called the spirit that is of heavenly
origin and is normally repressed by our mind
but we can get in touch with it.
And when we get in touch with it it guides
us through the world in the proper way.
So the famous story from the Zhuangzi is is
butcher Ding who's cutting up this ox and
it falls apart on the ground and it just looks
like he's doing nothing.
And the Lord is witnessing the ceremony.
He says, "How do you do this."
And he says, "I don't do anything.
All I do is I shut down my senses.
I shut down my rational mind and I let -- as
he says -- my spiritual desires carry me along.
But essentially the spirit guides him into
the proper way to act.
And so the Zhuangzi strategy is a letting
go or forgetting.
Just kind of clearing your mind with the idea
that the world will take you in the right
way.
So if you want to learn more there are these
four basic strategizes that the early Chinese
developed for obtaining spontaneity.
And I'm gonna walk through each of those four
and talk about both why they make sense from
a religious philosophical perspective and
also why they make sense from a modern cognitive
scientific perspective.
And also why no one of them is actually 100
percent effective at all times for all people.
Why we'd need actually a grab bag of strategies
to pull from because no one of them is actually
fully successful.
