tao way chi

travelling, whilst the hues of natural green with blue blur pass the peripheral vision. at moments any movement can be faster, 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.

reflecting on the plural in the way

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.

plurality 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.

rough interpretation of ziran

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.

tao influencing a sense of essence (the well-spring)

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.

ordinariness and the mundane

ordinariness and the mundane doesn’t call for its attention to be considered more than what it is, nor defers from lengths of sameness within the every day.

the mundane possesses a linear temporality belonging to the earthly world. 

ordinariness is common in its mention or use, nor is it defined by a want or need to stick out from any other.

borders: at, across and beyond (between yin & yang part 2)

at borders there are the comings and goings, but also barriers and a seeping from one to the other. at borders there is both pause and movement, experiences of passing through or even passing by. 

across borders can define the unfamiliar and the counting of distances to and from lines of difference, which give context to the known and that which is not. across borders are other scenes, dialogues and understanding.

beyond borders both the familiar and its contrasts can be found. beyond borders, borders are forgotten until they are not.