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 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.
with careful consideration to examining the center of the symbolic yin and yang it is possible to surmise its representation as a focus of balance. if the center is even slightly moved one way or the other so does the focus of balance and so does the risk of tipping equal components towards an unequal form and other,
the object to peacefully neutralise ones own relevant aspects of duality within self from leaning too far in one direction at the expense of the other is thought to be a worthwhile consideration if not to do so results and means an eradication of the other and ultimately loss of a healthier caring self.
in the outer world there too lies a semblance of the inner if we choose to see it in this way.
the pragmatic nature of tao in its philosophical aspect speaks in part through a reflective practice that possesses both gognizance in action and on action. It allows for a pluralistic regard for events, situations, the every day and even simply our processes of thought (thinking as an action within itself).
the pragmatic tao associates itself with the natural world around us but also our relationship to it and others within it. it doesn’t purposefully compete but touches on notions of moving beyond the entrapment of polarised view or action and harmonises without intention to offend or harm.
as a philosophy any attempt to grasp it as a concrete set of principles can cause frustration within its elusive contradictory and paradoxical nature. humour, understanding through visualisation (rather than use of words) and a sense of its virtues in real time life can help hint at its worthwhile tenants (but not necessarily rendered as absolute or all defining ones).
“once i, Chuang Tzu, dreamed i was a butterfly and was happy as a butterfly. i was conscious that i was quite pleased with myself, but i did not know that i was Tzu. suddenly i awoke,and there was i, visibly Tzu. i do not know whether it was Tzu dreaming that he was a butterfly or the butterfly dreaming whether it was Tzu dreaming that he was a butterfly or the butterfly dreaming that he was Tzu. between Tzu and the butterfly there must be some distinction (but one may be the other). this is called the transformation of things.”
quoted from Chuang Tzu, a contemporary of Mencius
within the human state of affairs there can present to us a flurry of oppositional and contrasting differences to what is the human condition and understanding of self, perhaps especially so when applying what is tangible to believe and what is not.
there can and is the temptation to get caught up and stuck in all manner of such interests. at a certain point of view what could be said of this is simply that it’s the mind moving (its process to interpret a world of possibilities and human transformation).
taoism is inextricably linked with nature and pervades within many of its dialectic undertones and naturalistic outlooks. nature we arguably can not do without but also there is a contrast that can be identified from its reflective influence that speaks of what it is not and such uncomfortable realities that can gnaw at our own lives.
nature in this sense is both bed fellow and something to be deeply respected to its rawness in both power, learning and what it tells us about our changing selves and the environment. we can not readily ignore it as we are an integrative part of it nor determine it as is yet extinct despite our often preoccupation with the modern or technological.
taoism can speak to us of harmony but also change within our own natures and relationship with nature in which both personal and external evolution or revolutions can occur, which at best is interpreted and can prove illusive if we look too close to understand.
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