nature  of experience  relative  to organic  metaphysics  is
necessarily difficult to fathom at least on first encounter,
but it deserves more patient attention  in light of exposure
to Eastern  thought and culture.  Let us explore the Eastern
tradition and see how its rounded nature of metaphysics come
into play. Take the case of China, for example.  The Chinese
from time immemorial  had sensed the movement  of the world,
inclusive  of  man's  activities, as  involving  a balanced,
rhythmic  flow  that does not at any time go into  extremes.
They simply called it the Tao (道) the Way of the nature  of
things.  But the concept  of the  Tao is not the easiest  to
describe nor to comprehend;  in fact Taoist philosophy put a
stop  to all analysis  by stating  clearly  that  the Tao is
ultimately  indescribable  and indefinable.  Stating so, the
Chinese  did not abandon  all  talk  or search  for it.  Its
initial  elusiveness  and  complexity  were  but  the  basic
challenge for one to intimate with it.
 
　　　　　　　　　　  P.367
 
   The  very  first  verse  or chapter  of the  Tao Te Ching
reveals  that the Tao is two-faceted: one facet  is indirect
and relates  to human endeavors  in the realm of the senses,
the other in subtle  and profound  ways refers  to the realm
beyond human endeavors.  But the "gates"  to both facets are
always  open, if only one has the proper basis of perception
to  function  on.   Like  the  function (用) and  substance
(体) dynamic inherence, the senses and non-sense realm reveal
different natures but both are  infrastructural  and united.
They constantly  derive  meaning  and subsistence  from each
other.
   For a closer look at the phenomenal dynamics based on the
Tao, the Chinese came up with a most ingenious symbolization,
i.e., the yin-yang (阴阳) phenomenon.  When the mind focuses
on understanding  the phenomenon, it  seems inevitable  that
the phenomenon  itself  will be divided into elements or two
mutually exclusive  principles and that these two are placed
in  dynamic  relationship.   Indeed  they   are  in  dynamic
relationship  but not as separate  or independent  entities.
There is no  dualism  involved  here, nor is there  a monism
for that matter.  These terms, dualism and monism, are rigid
metaphysical  absolutes  which the  Chinese did not conceive
of from the very beginning.  This is not to say however that
there had not been any  dualistic  interpretation  later  by
commentators  in  and  out  of  China.
   The  yin-yang,  as  hyphenated, depicts  reality  in  the
flow  without   any division  or lacuna.  The  only  time it
seems to be separated  is when the mind attempts to decipher
the  course  of  function  by  way  of  either  yin  or yang
dominancy. But that is strictly a theoretical accounting and
a far cry from the way reality  reveals itself.  So when the
mind deals with the function  of reality, it already removes
itself from that reality by its dichotomous  nature, thereby
reducing  reality to mere conventional  knowledge.  The mind
however  is  a necessary  component  in  the  perception  of
reality  and  functions   completely   within  the  yin-yang
phenomenon.  In consequence, the mind in its normal function
cannot really understand  what is happening except after the
consummation of the event or events.  Put this  amounts to a
post  mortem  analysis  of the momentary  dynamic  existence
exhibited by the yin-yang phenomenon.
 
　　　　　　　　　　  P.368
 
   The yin-yang phenomenon is arguably  one  of  the  finest
representation  ever made by man in coming to grips with the
dynamic  nature  of things.  This  is the  Oriental  way  of
explaining  the  simple  changes  (易)by retaining  the  all