Lao-tzu didn’t actually say very much more about the meaning of Tao. The Way of Nature, the Way of happening self-so, or, if you like, the very proce… - Alan Watts

To give free rein to the course of feeling is therefore to observe it without interference, recognizing that because feeling is motion it is not to be understood in terms which imply not static states but judgments of good and bad.

My vocation in life is to wonder about at the nature of the universe. This leads me into philosophy, psychology, religion, and mysticism, not only as subjects to be discussed but also as things to be experienced, and thus I make an at least tacit claim to be a philosopher and a mystic. Some people, therefore, expect me to be their guru or messiah or exemplar, and are extremely disconcerted when they discover my “wayward spirit” or element of irreducible rascality, and say to their friends, “How could he possibly be a genuine mystic and be so addicted to nicotine and alcohol?” Or have occasional shudders of anxiety? Or be sexually interested in women? Or lack enthusiasm for physical exercise? Or have any need for money? Such people have in mind an idealized vision of the mystic as a person wholly free from fear and attachment, who sees within and without, and on all sides, only the translucent forms of a single divine energy which is everlasting love and delight, as which and from which he effortlessly radiates peace, charity, and joy. What an enviable situation! We, too, would like to be one of those, but as we start to meditate and look into ourselves we find mostly a quaking and palpitating mess of anxiety which lusts and loathes, needs love and attention, and lives in terror of death putting an end to its misery. So we despise that mess, and look for ways of controlling it and putting “how the true mystic feels” in its place, not realizing that this ambition is simply one of the lusts of the quaking mess, and that this, in turn, is a natural form of the universe like rain and frost, slugs and snails, flies and disease. When the “true mystic” sees flies and disease as translucent forms of the divine, that does not abolish them. I — making no hard-and-fast distinction between inner and outer experience — see my quaking mess as a form of the divine, and that doesn’t abolish it either. But at least I can live with it.

[I]t becomes clearer and clearer that we do not live in a divided world. The harsh divisions of spirit and nature, mind and body, subject and object, controller and controlled, are seen more and more to be awkward conventions of language. These are misleading and clumsy terms for describing a world in which all events seem to be mutually interdependent[.]