Chinese Conbstruction in support of Exploration 勘探

Character Breakdown/Analysis/Exploration

simple phrases

[kan1] /to investigate/to survey/to collate/
[tan4] /to explore/to search out/to scout/to visit/



<</font> (lóng xīa)

long2 ... dragon; symbolic of emperor
xia1 ... shrimp, prawn



[bu4] /(negative prefix)/not/no/
[yi3] /to use/according to/so as to/in order to/by/with/because/
[hua2] /comical/cunning/slippery/smooth/
[he2] /and/together with/with/peace/harmony/union/


Zhi chong zhi qu yi lai shen ye: "The inch worm contracts in order to extend forward"


無常 .. wú cháng

wu2 ... less/not to have/no/none/not/to lack/un-/
chang2 ... always/ever/often/frequently/common/general/constant/


"Why do I limit my own wants? Simply to get what I really want."

[fei1] /non-/not-/un-/
[yi3] /to use/according to/so as to/in order to/by/with/because/
[qi2] /his/her/its/theirs/that/such/it (refers to sth preceding it)/
[wu2] /-less/not to have/no/none/not/to lack/un-/un-/
[si1] /personal/private/selfish/
[nei4] /that/those/
[gu4] /happening/instance/reason/cause/deceased/old/
[neng2] /can/may/capable/energy/able/
[cheng2] /finish/complete/accomplish/become/turn into/win/succeed/one tenth/
[si1] /personal/private/selfish/


In the sentence above we find a good definition of "de." "Dong yi bu de yi wei de": "Action applied in coordination with the inevitable (the fixed aspects of any configuration of things) is called 'de.'"

The last character in this Chinese sentence from the Zhuang Zi is the character "de," often translated as "power." Power comes not from strength, but from applying action at the right intensity, at the right place, at the right moment, in the right configuration of circumstances.

An opportunity for the correct application of action is actually present in every situation, but the location of the opportunity is not easy to perceive. In the Lao-Zhuang tradition this continuous opportunity for action (which is often a subtle response) is called "the pivot of the dao".

The practitioner viscerally senses and subliminally grasps the pivot , she does not perceive it with the mind's conceptual eye. It is found in the psychic darkness, beyond the mind's limit of direct intellectual apprehension; hence Zhuang Zi says, "the darkness has the pivot." (ming you shu) And hence he speaks of the "dark power." (xuan de)

Force that emerges from the pivot intuitively senses the inevitable (bu de yi) aspects of a situation; it is effective (it has "de") because it engages only those aspects of immediate reality which are ripe for change.

Recently one well-known fellow has called it "the power of now."

dao guan

Yi dao guan zhi, wu wu gui zhi, yi wu guan zhi, zi gui er xiang jian.

According to the Dao's view Nothing is noble nor mean. According to each being's view, Itself is noble and others are mean.

The first part of the formula above amounts to complete moral relativity. The second part of the formula admits to moral discrimination. Which is Zhuang Zi's view? Is he a radical moral relativist? No. Is he on the contrary, someone who will admit of fundamental moral differences. No. He is neither one of these, but is rather a self-described "double walker" (liang xing).

Zhuangzi is mystic who believes one must be aware of and take in consideration all possible ways of rationally (philosophically rational) looking at affairs. With this clear and comprehensive view (guan) the mystic is able to make the most effective response to any situation, a response that is obtained from a synthesis of both of the following equally useful views:

One: the complete relativist = the notion that all things are equal (the dao view: dao guan)

Two: the absolute moral view = the notion that there exist absolute and obvious moral values by which we can determine and fix normative standards (the view of conventional human morality: ren guan)

The mystical significance of seeing both both views (guan) simultaneouly (liang xing) is that one will not be exclusively bound by one nor the other. Being attached to either view amounts to religious fundamentalism. One wants to be stuck in neither monism nor duality. "Neither this nor that." Not being bound by either view, one can enter the next moment with complete freedom to see clearly (qing) what is there, and respond (ying) creatively.

Wu dao

the following needs a bit more work:

The subtext of nearly all religious and spiritual traditions assumes the existence of fixed value. There is an assumption that if you do not live life in a certain way you will incur a fundamental loss of some kind. In contrast, the apophatic way approach of Zhuangzi has no hidden subtext claiming the existence of any fundamental values. This almost looks like nihilism, but is actually something very much different from that.

Zhuangzi denies that human experience allows us to be certain of an a priori (fundamental) value of any kind. Furthermore he believes that the explicit or implicit assumption of any a priori value, will interfere with attaining the psycho-visceral disposition he seeks to continually attain. To continually attain the mystical disposition he seeks, he must enter the moment naked of all priori notions, which paradoxically includes not being attached to even this notion (that he must enter the moment naked.)

In other words, strangely enough, Zhuangzi does not assume that there will be any fundamental value in doing things the way (way = dao) he himself is suggesting that they best be done.

We might say: “If you want to be as content as possible, don’t claim that contentment has any ultimate value.

Tao (dao) The Watercourse Way


four characters ... which can be read as ...
"Tao ... The Watercourse Way"

the 1st character ... "tao"
a combination of other characters.
the top portion ...
some say is derived from a pictogram of the left and right feet ...
and others ... from one for a crossroads ...
no matter ...
it denotes motion and signifies a moving or a change of
direction. a step by step "going and pausing" ...
a rhythmic movement.
the lower portion ... is the character for head ...
首 [shou3] /head/chief/1st/leader/
the original ideogram or pictograph for tao shows these characters for
the crossroads (or feet) enclosing the head/leader ... and is then seen
to mean an intellegent rhythm or movement. a "reasoning".
<</font> [dao4] /direction/way/method/road/path/principle/truth/reason/skill/method/
the 2nd character ...
again ... a combination of a character for water and another meaning movement.

[liu2] /to flow/to spread/to circulate/to move/

the 3rd and 4th characters go together ...
they mean "what happens of itself" ... or harmony ... not forced or artificial
or some abstract notion of order. spontaneous. nature. jammin'

so there you have it ... Tao ... the watercourse way ...
the flowing course of nature and the universe.
in watching it's flow, in BEING the flow ...BR> no mistake is possible.

"The Tao does nothing ...
'and yet nothing is left undone."

<</font> [dao4] /direction/way/method/road/path/principle/truth/reason/skill/method/Tao
<</font> [liu2] /to flow/to spread/to circulate/to move/
? [bai2] /white/snowy/empty/blank/bright/clear/ ?
? jan ? jen ?