tao on the road (part two)

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. arguably no 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.

tao on the road (part one)

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.

harmony

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.

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.

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.

just a thought on the grounding thought of soil and waste


the soil and the waste is in the everyday, it presides often as not in the lowly places below the foot and as a part of it. it is a reminder that we are in fact not separate from it nor can truly dissociate from its presence as physical.  the words of soil and waste do not easily allow its association with what are perceptions of perfection or perfecting and yet its very composition proves useful.

in its composition there is a promise of growth and vegetation. in understanding of waste and soil there is a humility and recognition to its importance and the grounding it can give to thoughts that can become too lofty and haughty.

from an interpretation of tao and zen dialogue the very mention of lowly waste can be used as a dramatic but effective shock tactic for learning,which on initial meeting can be perceived as paradoxical, offensive or blasphemous.