nothing  to  do with  realities,as Wittgenstein  has  rightly
stated(5) Not only does the layman live in a Certesian  world
but he also does  not know  that  that  world  owes  its very
existence  to the initial  impulse  to grasp or frame  every-
thing within the substantive nature of things. Dichotomies of
all  kinds  abound, but  they  are  non-existent  in the real
world;  they are strictly  manmade, as the Zennist and Taoist
will aver.  In this regard, we may even state  further  that,
strictly  speaking, the  correspondence  theory  that  we  so
heavily  rely on in our daily activities  is really  impotent
and non-existent as well.
　　 Reality  or experiential  reality, for  in the  strictest
sense  no reality  is divorced  from experience, is a moving,
phenomenon. We have never-

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theless  been  distracted  from  this  moving  phenomenon  by
deliberately  seeking and justifying  a causal connection  or
relationship in the passage of events. The strict empiricist,
David  Hume,  was  not  fooled  by  the  feigned  concept  of
causality working in our experience, but even he could not in
the end hit upon  its solution;being  a child  of the Western
tradition,  he had to solace himself in the end with the game
of backgammon.
　　 A different  picture  is  seen  in Taoism, especially  in
Chuang  Tzu's  brilliant   analysis.   The  ordinary  person,
according  to Chuang Tzu, waits to observe  the scales of the
snake  or the wings  of the  cicada  but perceives  only  the
molted snake or the demised  cicada.(6) He is unable to be in
tune with the lives of the snake and the cicada, indeed  with
his own life process, for he spends countless  hours catching
up with thore entities  which are already distanced  from the
reality of things.  He seeks for certainty of perception  and
understanding, but they  are not forthcoming  for the  simple
reason that certainty  can never be realized by following the
entities or elements involved in them. He has, in short, done
a   disservice　　 to   himself   by   demanding   a   steady,
one-dimensional perception of things.  This is the great hoax
or ontological  fraud  that  man wantonly  perpetuates.  Both
Taoism  and Zen recognize  the inanity  of this  pursuit  and
vehemently condemn it.
　　 In  several   passages   in  the  Chuang-tzu(a)  we  find
statements to the effect that experiential  reality cannot be
expressed  at all  except  in terms  of bits  or pieces.  For
example, due to man's  obsession  with  routine  and  mundane
matters, he has only a few days  in a month, if any, in which
he may be able  to have  a good  laugh  at himself, the laugh
being an expression  of a genuine encounter  with the reality
of things, an instant perception  of the incongruity  between
what is and what is not the truth  of existence.  A laugh is,
of course, spontaneous, and  lasts  but for  a split  second;
beyond  that it turns into amusement, and then reality  is no
longer the central focus: The experience of reality is of the
same   dimension   as  the  laugh.   Or,  put  another   way,
experiential  reality is seen "as quickly as the passing of a
swift  horse  glimpsed  through  a  crack  in  the  wall."(7)
Extending  the metaphor further, it can be said that although
the galloping horse is seen through the crack in many bits or
fragments, the  whole  horse  is  actually  seen.  It is  not
truncated or left dangling through the crack. The upshot

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is that experiential  reality, like the swift  horse, is felt
(seen) entirely, but the bit by bit perception seems to belie
it --due mainly  to our overriding  epistemological  emphasis
and bias.  As we can see, the moving phenomena  of reality is
nothing  but  the  glimpses  of  the  Whiteheadian   "eternal
greatness  incarnate in the passage of temporal fact." To see
it otherwise  is simply to ignore the presence  of reality in