in less than fruitful conditions that would render our gentle approaches as static, it is better to quietly tend than risk exposure to uneven yet well trodden paths. at least in such times and in such ways there is better opportunity to quietly cultivate and give.
Wu Wei has an association with effortless doing and the flow of things.
Wu Wei doesn’t literally mean no action but in practical terms can suggest motion or action that is in sync/ real-time flow with life or the everyday that occurs in response to some expectation or otherwise. it is as it were a genuine action, which is attempted as harmonious and helps maintain a still mind. Wu Wei might from listening to other people’s nuanced understanding involve mental practices such as visual spatial, visual thinking and other vision determinants.
Wu Wei has a tacit quality to it and cannot be easily understood by fixed values, which by association lean towards an argument of the mechanistic and rigid.
kotodarma: in its pure essence is deeply Japanese (interpreted as an unspoiled or pure use of indigenous words) and speaks to us of power and spirit projected through the resonance of voice from self to that which is external. it can have a martial application in so much as it supposedly adds force to a physical action or movement. but beyond this there is the notion of right application and the interpretation of how this may add to the usage of such techniques applied for example by therapeutic interventions such as emotional freedom technique.
with right tone, pitch and pacing of voice it can add a rhythmic reassurance that is soothing and beneficially contributes to the persons sense or experience of pain relief (whether pseudo or otherwise).
in a pragmatic way the interpretative use of kotodarma arguably would steer away from its pure origins or even language and yet still debated to bring spirit (heartiness) to conversations through an intelligent application of warmth, appropriateness and authentic/ genuine meaning.
in applying or understanding the nature of environment as if possessed of conscious intent (not though in paradoxical actuality) we will inevitably hit metaphysical stumbling blocks. but through this process of perceiving there is the idea that clarity is formed because if we have difficulty in applying what living is beyond us we will examine what does apply in regards of environment (including attempted insight beyond human behavioral contexts) and its potential to have influence on violence and volatile situations. a useful way to think of environment as if possessing conscious intent is through terms such as peaceful or hostile – terms we are not unfamiliar with but in this context gives a grounding of what this is likely to be and what it is not.
the environment in its own right (without or beyond terms of living consciousness) should not inherently be disregarded as a lower order when it comes to how situations of violence and hostility evolve or devolve. in fact and interestingly hierarchies of safety priority when applied to the places we might visit or frequent can recognise well the primary importance of external environments, conditions and setting.
in taoist terms the internal self and external world could in fact on a deeper level be argued as the same or at least more closely interconnected than we would have been led to believe. the association with taoism is integral to this in so much as acknowledging we are a part of the world as much as the world is a part of us and so such thoughts can help to recognise this, but also to imagine what it is to move beyond the boundaries of self and behavior.
extremis*1. or in this understanding of violence is not just the physical onslaught or verbal assault by those considered by any establishment to be deviant in action, but is also inclusive of violence (political oppression) legitimised by official power. yet interpreting from the sociologist Max Weber there is indication that legitimising “rule (Herschaft) of man over man ”is an inescapable fact of human existence. the concern is that if man is inherently violent and/or political (involving the nature of rule), then are we all not involved with a nature that is diabolical*2. in force?
whilst we may confine ourselves to the conjectured forms of understanding rule, legitimacy and deviance, we may overlook the very nature of rational thinking; doxa (in this interpretation to mean right opinion) with gnosis (interpreted in this context as debated knowledge).
*1. in this context extremis is an aggressive restless state, which is externally characterised by destructiveness towards self, objects or/and others.
*2. diabolical forces does not relate to some real or imagined external link to malign intelligent forces outside human consciousness or even nature,but to the destructiveness that exists both within self and nature.
a Chi Square is only as valid as the variable values collected, there again it’s already limited when describing parameters in the form of squares.
anyone of us who is willing to say our way is the only way is most likely offending opportunity.
if there is a probability then there’s a possibility and if there’s a possibility then it may have happened somewhere, some how and some place already. in truth I don’t know the absolute of it. bayes theorem is perhaps useful, but i doubt the equation as a whole.
the illusion or reality that taoism is simply a form of psychological thinking or sophistry that can in this instance help interpret or understand violence can belittle the important humility that it doesn’t necessarily possess absolutes in any perspective. in this context of possessing no absolutes what tao can offer instead is its pluralism, which isn’t simply sceptical, but also broadens horizons of thought to what might for example be better understood as natures of violence within nature, rather than simply behavioral symptoms of person-hood.
yet even in all its sophisticated or even simplistic explanation, if this were said to be the case, it can not necessarily change the perspectives of those unwilling to truly listen to its possibilities. the reasons for not listening can be manifold and even taoism or the tao might not go without its relevant justified critique.
thus i consider the first relevant question to ask is what the tao might say about the nature of such a topic?
i met a butterfly resting on a cold metal guttering and so i gently placed and cusped it in the palm of my hands. i blew into my palms as if to warm it and as i widened a handful gap it fluttered upwards around my head then gradually settled on my right shoulder. i spoke to it with thanks and away it went. the sentiment felt was simple ‘with caring warmth we can greatfully receive”.
the serious modern interpretation and understanding of violence upon fellow human beings from thoughts influenced by taoism is felt to be an important endeavour. taoism’s long ancient history demonstrates its had a fair share of warring states and so has foundations that aren’t necessarily unfamiliar to relevant modern understanding. but to go further than this is to say taoism has much more to offer than any one aspect pertaining simply to special martial knowledge.
there is a lot to be said for its tenants on harmony, gentle scepticism and pluralist undertakings in the pursuance of gaining better truths. this is an important distinction to be made in taoism as it doesn’t necessarily declare it self as possessing what the right way/ truth is, nor in its debate of any contrasted views, rather it can open up a myriad of views that have not easily recognised or considered.
moral regard in this context of taoism is no less important, with moral dangers for example identified and indicated by risks of polarisation, problematic discernment, any harm imposed and rigidity of thought and action (or there by lack of) at the ultimate expense of peaceful necessity.
my words, my way
my tao, my words, my way.
when finally there is no answer, there is no question. unfathomable acceptance……….
unknown (the gateless gate)
heat, cold and amber are felt and seen fromself.
go (walk) by unexpected measure.
from simplicity to complexity then simplicity once more.
far away for now
sometimes it may feel that we are giving something away.
but in truth its more than the words we say.
naturally create, create, create and build, build, build.
go by more than words, but by ones own will.
then it does not seem so far