“Instead of running around pointing fingers, why not laugh? Better than laughing, why not go along with things? Then you can experience the mysterious oneness of the Dao. ” Zhuangzi would probably have laughed himself silly, watching the frenzy with which we compete for personal profit in the post-industrial era. He highly prized a good sense of humor. If only for a moment, laughter releases us from the rationality which dominates our calculating lives. Once we are released from the dictatorship of rationality, we are free to “go along with things.” Whereas Confucius places emphasis on human relationships, the Daoists rejoice in nature, and particularly the mysterious Dao, which is manifested through our natural surroundings. For Zhuangzi, a humorous and self-deprecating follower of Laozi, the Old Master, happiness is nothing but wu-wei, the skill of doing nothing against the Dao. The best way of doing this is by “going along with things” rather like Winnie the Pooh, who didn’t know how to calculate profit and loss, but lived in the moment and found contentment in simple things. For three of the philosophers discussed, Mencius, Buddha and Aristotle, the role of the mind is critical in the quest for happiness.The Daoists on the other hand, argue that we think too much, for it is our rational mind that has led us away from the intuitive Dao. An equally popular way of obtaining peace of mind among Daoists, and especially religious Daoists, are special breathing techniques. These techniques are probably the origin of quigong practices in Taiji, which focus on the cultivation of qi, a vital energy that fills the body. It is quite possible that Daoist breathing techniques emerged from Indian yoga, which uses them in combination with various postures for the attainment of bliss.