Through life’s daily ups and downs, we should reflect on who truly has the power to define reality, recognizing that it can only be understood through personal experiences. 
When one person’s sense of direction and reality can naturally differ from someone else’s.
It starts with recognizing that the whole world is interconnected as one body and embracing the idea that we live as the embodiment of Zen.
The harmony of the universe can be discovered when everything is allowed to freely and spontaneously exist as it is, without interference. Essentially, this suggests that the universe operates as a cohesive harmony, self-organized rather than shaped by external forces. This concept aligns with impermanence and the absence of self, which are central to the core teachings of Buddhism.
There is a meshing of how it comes by someone I’ve had a deep respect for for many years who can explain what Zen means about as good as anyone. 
Alan Watts, in his book “The Way of Zen”, serves as an excellent introduction to both its meaning and practice.
To a way of thinking that has taken several thousand years to fully appreciate and understand. That the problems we face occur when we create more problems than we solve. To what some may call karma. I recommend his book highly.
For Lieh Tzu and Taoism, as well as in our commentary, it signifies seeking the wisdom required to address the questions of our lives, both personally and within the community, as we strive to fulfill our mission in the world and to do no harm as we go.
It suggests there is something like a “direct pointing” or a wordless form of communication inherent in every living, sentient being, which we are meant to rediscover, understand, and express. Not to necessarily run counter to someone else’s thinking or understanding, but to enlighten.
My travels with Lieh Tzu / Interpolations along the Way
Chapter Eight – Explaining Conjunctions
136. Worrying to Ensure that Victory comes Last
What can be the point of needing to win and fearing loss, when neither can matter in the end? What a price for ego when worry leads to shadows and glory. How can one remain satisfied with victory when the contentment that comes with it leads to one’s ruin?
Confucius tells us that to win is not difficulty; the difficulty is to make victory last so that good fortune passes on to later generations. 
He tells us of Chao Hsiang‑tzu who sent Hsin‑chih Mu‑tzu to attack Ti. The general was victorious and took the towns of Tso‑jen and Chuang‑jen before lunch and sent a runner to report the good news to Chao Hsiang‑tzu. Chao Hsiang‑tzu’s courtiers were surprised at his worried look and expressed that this should be enough to make anyone content.
Hsiang‑tzu responded:
“The Yangtze and the Yellow River are at high tide for only three days; stormy winds and fierce rains do not last out the morning; the sun is at high noon for less than a moment. Now I have no steady accumulation of noble deeds behind me. As two cities fall to me in the morning, ruin will surely find me!”
Upon hearing this, Confucius conveys how can Chao Hsiang‑tzu with such worry, not have success and glory? That it is by worrying that a worthy prince makes victory last. So that his good fortune passes on.
Is it not said that Chi, Chu, Wu and Yueh all enjoyed victory in their time? But they were finally ruined by victory because they did not know how to make it last. That only the prince who knows the Way, or Tao, can make victory last in the end.
Can the secret to making victory last be the man who can represent his strength as weakness? Confucius was strong enough to remove the bar at the main gate but had no desire to show his strength. Mo‑tzu could build the strongest defenses but did not want to be known as a warrior. Just as we are reminded that while worrying leads to glory, contentment can lead to ruin. 8/14/95
Number one hundred thirty-six of one hundred fifty-eight entries.
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