the difference between being and seeing the view (involving interactions with others or the world around us) have an intrinsic link in so far as the view has us in common. arguablyno matter what we do we can not so readily escape from ourselves or how we interpret this not to be the case. expressing an idea of experiencing the presence/interaction of others brings being and seeing the view contextually in to better scope.
being on the road (in tao) will inevitably involve interaction at some point, whether its meaningful discource with others or for example how we internally and emotionally regard a panoramic sight of natural beauty. seeing on the road is the acknowledgement to not only how we internally take it all in but also how we are experienced by the environment’s view external to us (not in a literal human sense of the word). how we are experienced both considers us as an imprint on the environment but also the impression we leave with others (if at all).
in seeing the view there is also the meaningful regard for others and the environment not only with the self at the centre of it but how one attempts to move beyond parameters of self and peacefully view others or/ and the environment. it is not to be considered as an adjunct thing to see beyond self – in refering to how we peacefully (as far as humanly possible) regard others and the environment but an aspect of being human that lives in connection. there is a panpsychism like quality in how the view by nature might occur but not in any determination that such would possess even a visceral aspect of what it is akin to states of being human.
both in its name and associated meanings It’s no coincidence that taoism can be quite literally linked to roads, paths, routes and travel. the word tao in closest english translation is represented by the notion ‘of the road’ and as such there is arguably both an external and internal meaning, which can be applied – nor is it strictly limited by a singular interpretation of. through interpretations of travel one can imagine a wise embodiment of the timeless Zhang (a personal favourite among the mythological eight tao immortals) wandering both in the outer and inner worlds of reflected experience, from place/space to place/space, gaining insight and an explored wonderment of our living world.
through depictions of nature there are exemplars of tao that give us ideas of what tao might come to mean or at closest what it might hint at. in taoism there is often arguably the undercurrent of connection with others or nature, experienced through meaningful observations, funny stories and moments of shared surprise (insight) whether it be transient, temporal or longer lasting in its effect. there is at some level of thought a paradox that can exist both in ideas of what it means to travel beyond one’s own real world physical front door and the imagined one or not as it maybe and only in so much as what can be learnt internally and externally from and being with self.
there is a physicality to taoism that goes beyond an ambiguity of words and thought, in this understanding is the connection of comprehension grounded in our surroundings and the responses with how the world reacts to us as humans. in taoistic debate no matter the distance, location or time spent travelling/ journey each of its mentioned components all paradoxically matter and simultaneously don’t have to matter. what is clear is the road as a function of learning is one’s own to take and thus its meaning is for ourselves to comprehend.
travelling, whilst the hues of natural green with blue blur pass the peripheral vision. at moments any movement can befaster, slower, stopping and starting. onwards through short roads, long roads and narrow ones with the quiet lub dub beat.
wayfaring silently with symbolic meaning both pilgrimage minded and heartfelt. alert, listening, looking and seeing are important for balanced flowing. yin with yang sentiments kindly shared allow for thoughtful moments.
craft evolving becoming like breath both expanding space and then dissipating. heightened lifeforce in the day with night and the dawn with dusk. in the energy and movement it goes beyond simply viewing the vehicle.
in relationship with others harmony is expressed as an experience of reciprocal peace, calm and serenity. harmony in addition can be felt as that which resonates peace, calm and serenity in tandem with others. harmony is also understood in its relation to nature and a sense of the world flowing with balance.
harmony also consists of a healthy relationship between peoples and nature, but inextricably people are also a part of world. nature itself might not always be experienced as harmonious with people or people with it and yet harmony as an outcome of healthy and sustainable resource is considered favorable.
harmony in its understanding maybe experienced as a term reflective in both an internal state of mind and an external set of conditions within the environment surrounding us.
a view of plurality or its multiple direction to meaning in the world does not denote ways of being or doing that are necessarily devoid from practicality or ones that necessitate that involved actions or otherwise are better than another, nor simultaneously mean that one is not better than the other.
applied in thought both imagines and recognises there is more than one way,
which can be inclusive and interconnected if considered to be a way of
attempted peaceful, beneficent harmonious accord.
plurality as an aspect of belief in its philosophical aspect can open up an acceptance that more than one way can lead to the same or different on a par outcome, which may or may not (but with good faith and attempted reason) involve beneficent parts.
ziran from interpretation associates closely with spontaneity and does so within the surrounding of its view (environment), which the individual naturally creates beauty through interactions of action or movement.
ziran if relating to a core essence of self will do so of itself and does so with an interrelated respect of other, but not by any mechanistic or ritualistic means of doing so.
and yet within a rough interpretation of ziran there’s a distinct sense of its illusive and paradoxical value no matter how well illustrated or presented.
the requisite of the individual pertaining to what one does can be experienced as dependent on the notion that what one does is identity and simultaneously the individual. to a point everyday action (or preoccupation as work) can become a constituent of identity or self in so much as its meaning associated with occupation and what one generally occupies self with, but more than this is our essential essence at the heart of being. identity in this regard can melt away a falser association with actions and occupation or occupied with and gets to the heart of the matter to what one is about. the essence in this regard is at its core, it is that which we feel gets us, drives us and goes beyond the conceptualisation of words linked to the need to comprehend or label as a finite and definitive sense of it.
there is in this sense an ambiguity about the matter of essence that lends itself to a greater being beyond the sense of simply palpable self. yet self if it can be grasped relative to this understanding can without careful consideration lend itself towards disconnectedness from others, but perhaps only in its extremis, where self becomes existent without or increasingly with disregard to an importance of what is beyond us. the other and the beyond thus can become threatening and alien with the risk of experiencing discomfort at its very presence.
the essence is neither personality or simply character, nor a fixed or temporal pursuit. it has in its human conveyance an attempt or demand for words and expression, but neither or both do it justice. the essence is with some thought felt to be at its closest the truer you, but can also prove to be illusive where looking too hard.