  Again, nonaction need not exclude spiritual practice—ethics and spirituality generally form an integral whole in the Daoist frame—rather, the point is that once realized, the transformative power of nonaction would ensure not only personal fulfillment but also sociopolitical order. This seems to weigh against a strictly mystical reading of the Laozi, if mysticism is understood to entail a kind of personal union with the Dao transcending all political interests. The concept of “virtue,” whether interpreted in terms of authenticity or the purity and fullness of qi-energy, depicts a pristine natural and sociopolitical order in which naturalness and nonaction are the norm. The ethics of wuwei rests on this insight.