I think the answer is in Daoism:
There is in Daoism, as with the Greek Heraclitus, a strong awareness of the process of change. Both nature and human beings are continuously undergoing transformations. The processes of Nature move between polarities and humans move to new perspectives. Given this situation, it is useless to expect clear definitions and continuity of structures. If one has an understanding of the nature of things and follows the natural course, one can avoid being affected by sorrow or joy. Emotion can be counteracted with reason and understanding. For example, a man of understanding will not be angry when rain prevents him from going out, but a child often will.
Zhuangzi himself shows indifference toward death and decries the common practice of mourning because the mourner assumes knowledge of the unknown and pretends his dislike of it. In contrast, by his understanding of the nature of things, the sage is no longer affected by external factors and the changes of the world. On this passage the great commentator Kuo Hsiang comments: “When ignorant, he felt sorry. When he understood, he was no longer affected. This teaches man to disperse emotion with reason.
If life and death are but phases within the cycle of change, then there is no difference between the living and the dead. Mortality only becomes a problem and a source of sorrow,because man cannot free himself from his categorisation of life and existence. In the physical sense, man must die and there is no escape. But, if man can understand Nature’s way and embrace the Dao, then he lives as long as the Dao. Zhuangzi defies death by saying that if (after death) his left arm became a rooster, he would simply use it to mark the time of night. Man may die indeed, but his essence as part of the universal essence lives on forever. This is the metaphysical view of immortality in the Zhuangzi.