The Dao of Nature & The Nature of Dao Podcast

Gregory Ripley

A podcast about the intersection of Daoism and Nature where I'll be sharing my thoughts on these and related topics, informed by my training as a Nature & Forest Therapy Guide and an ordained 22nd generation Quanzhen Longmen Daoist Priest. gregoryripley.substack.com

  1. May 15

    Episode 7: Life is Our Path

    This post was spurred by a note from James Ford discussing a purported Rumi quote, “As you start to walk on the way, the way appears.” Many spiritual traditions speak of following a path. This is especially true of the teachings of Daoism as we follow “the Great Way.” Matching the Rumi saying, the Zhuangzi says, “A path is made by walking.” (道行之而成) This was also echoed by the Spanish poet Antonio Machado some two thousand years later, “Traveler, there is no path, the path is made by walking it.” As Daoists we follow the path trod by those who have come before us and we also walk arm in arm with our fellow “wayfarers”, our spiritual siblings following the same path. We could also read the Zhuangzi quote as, “The Dao is accomplished by practicing it.” The path is a useful framework for self-cultivation, but it can also become an impediment if we take the path as being something too straight and narrow that we can easily stray from. The path is not a razor’s edge, a tightrope, or a high-wire act. The Dao is perfect just as it is, with nothing lacking and nothing in excess. We can no more stray from the path in its widest sense than we can fall off the Earth. This isn’t something to worry about, unless perhaps you are a Flat Earther! As Lu Xisheng said in his commentary on the Daode Jing, “The great way is like a broad avenue. A broad avenue is smooth and easy to travel on, and no one can fail to reach their destination. Because it is straight and broad, don’t worry about minor detours.” Our path might seem straight at times, life may be going along smoothly and we may feel as though we are covering lots of ground in a short period of time. Or it may seem long and winding. It may form switchbacks like a mountain trail. For every mile walked we may gain little elevation. Life’s inevitable challenges may make us feel as though we’ve lost a step or fallen behind. Fortunately, life is not a race to the end. If it were, we’d all have already lost! We may forget from time to time that we are walking on the path at all, feeling lost in the thickets of habitual patterns of behavior and delusive thoughts. But as soon as we return to ourselves, return to the reality of the present, we realize we were always on the path. We have never left it. We might have gotten caught up in a “minor detour” on that broad avenue, we may have gotten lost in our smartphones or we may have started window shopping and forgotten where we are going. Despite all the twists and turns our path may have taken, we were always on that “broad avenue” of the Great Dao. We can forget the path, forget ourselves, and forget our lives, but as soon as we remember, we are right back on it. We never really left. We will continue to walk this path throughout our lives, right up until we take our last breath, because our life is our path and we’re all walking it together. How often do we see the car if front of us on the highway as an obstacle that is in our way, instead of as a fellow traveler? To see passersby as enemies, adversaries, or obstacles in this life is to lose sight of that broad avenue, to lose sight of the Great Dao. Some of those around us may be fighting over territory and resources, or hoarding wealth, myopically thinking they can somehow disentangle themselves from this great tapestry of life we’re all woven into, but the rest of us realize we’re all in this together, and that, as Ram Das said, “We’re all just walking each other home.” Get full access to The Dao of Nature & The Nature of Dao at gregoryripley.substack.com/subscribe

    Episode 7: Life is Our Path
  2. Feb 20

    Episode 6- Just One More Conversation

    I originally wrote this last year, several months after my father died (the anniversary of his death just passed). What I didn’t know at the time was that my mother would also die about two months after writing this. It was a helluva year, much of it a blur, alternating between numbness, grief, and respites where I was engrossed in working on the manuscript for my next book. Living in the Twin Cities, the last two months have brought a lot of those feelings back again for better and worse. As I’m sure many others here can tell you, it’s been a really intense time even for those of us whose neighborhoods haven’t been as actively targeted, for those of us who aren’t targets. That said, many of us who are white and citizens have family members who could be targeted, even if they are are also citizens. Those who don’t fit the bill of what this fascist regime envisions for the future of our country. Despite the farcical statements about how the surge has been a targeted operation, anyone with eyes can tell you that’s complete nonsense. They’ve been perfectly happy to look for targets of convenience, profiling anyone who might look Latino or Somali, or Hmong, even when they are at work at Target of all places. Those feelings of grief I experienced last year came rushing back with the very public killings of Renee Good and Alex Pretti and in sympathy with those whose family members have been snatched up and disappeared into the Whipple building and often quickly whisked away to a camp in Texas before the families even know they’ve been detained. It’s been a crazy time witnessing the best and worst of humanity from one day to the next. I’m sure I’ll have more to say about all that’s happened, but for now I’ll return to the original piece I wrote about my father’s death. I recently lost my father. He died from metastatic bladder cancer, which progressed rapidly. One day, we were told he’d fallen in the middle of the night and couldn’t get up, and that he was in the hospital. I imagined a short stay until he stabilized. Within a few days, we were hearing he was transitioning into “comfort care” (hospice), and we’d better come as soon as possible. In addition to the cancer which we were unaware of, he had also begun to suffer from Alzheimer’s over the last year or so, but other than some aphasia, grasping for words, and some memory lapses here and there, it wasn’t apparent how quickly it was progressing, at least from the remove of living in another state with the busy family life and often hectic schedule which comes with being married to a physician and raising two teenaged daughters. In hindsight and in closer proximity, it was clear his dementia was becoming more pronounced than we realized. After the initial conversations, I’d booked a flight for a few weeks out, when family responsibilities and schedules aligned. When the next call came, we dropped everything and went. We made it in time, in a manner of speaking. He was still conscious and relatively aware, at least for brief periods. What “making it in time” looked like was brief flashes of recognition of who was present, followed by his awareness inexorably drifting back to the soothing nature scenes playing on the television in his hospital room. He’d pretty much lost the ability to speak beyond a few mumbled phrases, mainly in response to his nurses’ questions. But what he lacked in words, he seemed to be trying to make up for in his facial expressions. When he saw my eldest daughter, his eyebrows rose and he seemed to communicate, mainly through his expressions and gestures, “You’ve grown so tall!” After which his focus drifted back to the nature scenes in short order. By the next day, he wasn’t really conscious anymore. We’d gone to dinner with my brother and his family, and then I’d returned to the hospital and sat with my father for several hours as it seemed his time was getting short. I was torn about staying with him that night. I vacillated until about 11:30 before deciding to get some sleep and return early in the morning. As I was getting ready to go the next morning, I got the call that he had just passed. I hadn’t made it in time. In Daoism, death isn’t regarded as an ending, but simply the last visible change in a series of natural transformations. However, this doesn’t mean we don’t grieve. Grieving is also a natural part of life. As the book of Zhuangzi acknowledges, we all naturally mourn the loss of a loved one, but it also reminds us that when we reflect on their lives, we realize that we all go through many transformations that follow a natural course, like the seasons. We are born and grow through the Spring of our lives. We reach maturity and our prime physical years in Summer. We reap the rewards of wisdom and experience gained over many years in Autumn, and we enjoy our hard-earned rest in the Winter of our lives when we leave our legacy and prepare for our final transformation back to the formless state we enjoyed before our birth. This isn’t necessarily seen as a leap of faith into the great unknown, but as a return or a homecoming. We have a series of ponds in our neighborhood. I’m not sure if they have always been there or if the creek, which now flows mostly underground, was integrated into the storm drainage system in the area, or used to flow above ground in their place. I walk our dogs around them frequently and stop often, looking for wildlife. Especially for the otters, which took up residence last fall. We spotted a family of four a few times in the waning days of autumn before they seemed to have disappeared over the winter. I’ve spotted at least one of them again this spring. Otherwise, I keep an eye out for the occasional muskrat or mink, blue or green heron, great egret, or painted turtle. From the woods around the ponds, a deer or three, or an owl, either great horned or barred, will sometimes appear. Recently,, I’ve been walking the ponds around sunset when the great egrets have been returning to the island they take up residence on for a few weeks every spring. One evening at sunset I was struck by the silhouette of an empty bench facing the brilliant display of color reflected in the pond and the overwhelming wish that I could sit on that bench with my dad and have just one more conversation. The conversation that so many of us wish we had. The one that we missed out on, whether because we didn’t arrive on time or that we simply didn’t take the initiative to have on countless occasions throughout our lives, or theirs. The one about what mattered most to that person who is now gone. The one that seems like it might somehow fill the hole left in our hearts. Of course it wouldn’t. It is their absence that we feel, and that won’t be filled. And yet, as with so many things in life, their absence also brings them back to us in the form of long-forgotten memories. Somehow, the idea of them becomes more and more vivid after their departure. We inevitably take people for granted when they are still with us. Especially our parents. For as long as we can remember, they’ve always been there, and so naturally a part of us assumes they always will. In a sense, they are, but not in a way we can see, hear, or touch. The Daode Jing says the Dao is invisible, inaudible, and formless. We understand it by observing its patterns and manifestations in the natural world around us and within us. This is also how we attempt to understand the impact of a life when someone we love has returned to the formless, through the patterns and manifestations they’ve left behind in the many lives they touched. My father always loomed large in my consciousness. Both physically and mentally. He was a relatively tall man at six foot three. Only a couple of inches taller than I am, and yet for much of my life, his presence seemed much larger. But by the time we saw him in the hospital, he’d grown gaunt and spare, despite how his long frame filled the length of the bed. He was born in 1940 and grew up in the small towns of the sagebrush and rimrock country of Eastern Oregon, playing basketball and football in high school and hunting deer with my grandfather. On the other hand, I have practically never met a team sport or activity I would participate in. He joined ROTC in high school with an eye on getting out of his small town and seeing the world, joined a fraternity in college, and ended up as a paratrooper with the 101st Airborne. I grew up skateboarding and listening to punk rock, alienated and aimless. On the surface, we couldn’t have been more different, or at least that’s how I felt growing up. As I’ve aged, and dare I say, matured (a little), I’ve come to see us as more alike than not. Our differences had more to do with the circumstances we grew up in rather than a difference in temperament. We both rebelled in our own ways. He rebelled against small town life and mentalities, and I rebelled against the corporate world he was a part of after the military, and which was all I could see growing up. My image of him from childhood was of a man in a suit going off to catch the BART train to his office in San Francisco, or later driving his sports car off to work in one of the many places we lived. I caught glimpses of his childhood mainly through stories told by my grandmother or aunt, but never really connected with it through him. That said, some of the decisions I made later in my own life, such as working on an organic farm, owed at least a little bit to the knowledge that he grew up in a farming and ranching community and that many generations of my family on both sides had done the same. We both forged our own paths in unexpected ways. He also served as an example in many ways in which I’ve since come to emulate consciously or unconsciously. He was a voracious reader and the consummate lifelong learner. After leaving the corporate world, he re

    Episode 6- Just One More Conversation
  3. 05/27/2025

    Episode 5-A Daoist Perspective on Forest Bathing

    This article originally appeared in The Journal of Daoist Studies, Volume 17, 2024. The online version can be found here. Forest Bathing (Jap.: shinrin yoku 森林浴) is the practice of immersing oneself in nature expressly for its physical and psychological health benefits. The term was coined in Japan in 1982 by Tomohide Akiyama 秋山智英,, then Director General of the Ministry of Agriculture, Forestry, and Fisheries in Tokyo. The practice was envisioned as an antidote to the tech-boom and corporate burnout of Japanese office workers and the accompanying rise in cancer and autoimmune disorders. Research in Japan and elsewhere has since confirmed the health benefits of the practice, such as increased heart rate variability, lower blood pressure, increased "natural killer" T-cell production, stress reduction, and a greater sense of well-being, to name a few. Thanks for reading The Dao of Nature & The Nature of Dao! Subscribe for free to receive new posts and support my work. The practice has come a long way since then, spreading worldwide, especially through the work of Amos Clifford and the organization he founded, the Association of Nature and Forest Therapy (ANFT). Forest Therapy involves a session of Forest Bathing led by a trained guide who offers "invitations," practices that invite the participants into a deeper relationship with nature. These invitations involve bringing awareness to the senses to cultivate an embodied sense of presence, then turning it outward to cultivate a deeper connection with nature through relationship and community with the more-than-human-world. The Daoist connection to Forest Bathing in China goes back to at least 2005 when Abbott Ren Xingzhi 任兴之 of the ancient Daoist temple Louguantai 樓觀台, established the Heavenly Harmony Garden Forest Bathing Area (Tianxie yuan senlin yuchang 天諧園—森林浴場) at Tiejia Ecological Daoist Temple 鐵甲生态道觀 on Mount Taibai 太白 near Xi'an. (Ren 2006) When I began training as a Nature and Forest Therapy Guide with the ANFT, I quickly noticed the many conceptual and practical similarities between Daoist practice and Forest Bathing. In this paper I outline a few. Intention What turns a simple walk in nature into Forest Bathing? It is our intention. When we head out into nature specifically with its health benefits in mind, we are Forest Bathing. In Daoist terms this is a form of nourishing life (yangsheng 養生). When Forest Bathing, we also maintain an embodied sense of presence and walk slowly and mindfully, attuning our pace with the forest to receive the most beneficial effects of the practice. In terms of Daoist cultivation, our intention when we head out on a Forest Bathing walk is to return to our original nature (benxing 本性). We might also say we are returning to our "roots" (ben 本) in nature and "harmonizing our brilliance and joining with the dust" (heguang tongchen 和光同塵). We acknowledge that as humans we are part of nature, not something uniquely superior to the rest of life. Just as we evolved in a reciprocal relationship with nature, in Daoist terms we might say that we "mutually arose" (xiangsheng 相生) with it. This is the foundation of our spiritual journey. We seek to return to who we were before the conditioning of society and life's many travails created fictional narratives about ourselves, which we then internalized. When we begin to peel away the layers of stories and untruths about ourselves, we are returning to a state of natural simplicity (pu 樸) or what we sometimes think of as our "uncarved state" in Daoism. In terms of Forest Bathing, this is like the preliminary stage of a walk. It happens in the first few minutes when we go out into a natural area and we take some deep breaths, drawing the world of grasses and trees we are inextricably linked to into our lungs, pulling oxygen out of the air and into our bloodstream where it permeates our entire system. Then we release carbon dioxide and other waste gases back into the air, where they become available for the trees and plants around us in a symbiotic exchange that links us back to life on earth for millions of years. We embody "the unity of humankind and nature" (tianren he yi 天人合一). We can also become aware of the fact that we are "bathing" in the atmosphere (tian 天) like fish swim in water. The fresh air found in the forest has a great concentration of negatively charged ions; it also contains phytoncides released from trees, found to have beneficial effects on our immune systems. We might consider these microscopic beneficial airborne chemicals as a form of qi 氣 in the Daoist and traditional Chinese medical sense. We can also draw a parallel between the quality of the qi in the environment and modern systems like the Air Quality Index. As our breathing deepens and we take in the sights and sounds of the natural world around us, we begin to feel the stresses and strains, worries and anxieties of the work-a-day world loosen and dissolve. Our conditioning begins to drop away, if we allow it, and we begin to remember our original selves as we return to a naturally relaxed and alert state of awareness which we can equate with the Daoist idea of clarity and stillness (qingjing 清静). Nonaction and Mystery In Forest Bathing, although we have a basic intention to undertake the practice, we should hold it lightly. We should let nonaction (wuwei 無為) inform our walk by not clinging too tightly to plans and ideas, or concepts of right and wrong. We can have a general idea of what we are doing but should not feel tied to a strict itinerary of tasks to be completed or accomplished. We let nature speak to us, surprise us, delight us! If we take any preconceived notions into the experience, we may spend the entire time in our heads instead of in the woods, entangled in the brambles of our own thoughts. We may miss the forest for the "trees" of ideas about whether we are doing it right or whether this a good use of our time. Pretty soon we are lost in thought and no longer present in the forest at all, even though it surrounds us. We want to embody that attitude of nonaction, of non-contrived action, on our walk by practicing carefree wandering (xiaoyao you 逍遥遊) as recommended by the Daoist sage Zhuangzi. This matches what later Daoists and Chan Buddhists call "cloud wandering" (yunyou 雲遊). It means drifting through the landscape in a light and relaxed manner. As Wang Chongyang 王重陽 (1113-1170), the founder of the Complete Perfection (Quanzhen 全真) school, recommends in his short treatise on basic practice, as we wander, we should not simply, "relish the spectacular scenery of mountains and rivers and enjoy the colorful blooms of flowers and trees," but also, "seek our inner nature and life destiny (xingming 性命) and search for mystery and wonder" (xuanmiao 玄妙) (Komjathy, 2013, 108) Another way to express this "wonder and mystery" is the experience of awe. In Japanese aesthetics this is called yugen 幽玄, an awareness of the universe that triggers an emotional response too deep and pro-found to put into words. Pronounced youxuan in Chinese, this term was used by Daoists and Buddhists to refer to profound mystery or truth beyond intellectual understanding. This kind of wandering was also beautifully described by our own American sages, Henry David Thoreau and John Muir. As Muir told the writer Albert W. Palmer, Do you know the origin of that word "saunter"? It's a beautiful word. Away back in the Middle Ages, people used to go on pilgrimages to the Holy Land, and when people in the villages through which they passed asked where they were going, they would reply, "a la sainte terre," to the Holy Land. And so they became known as sainte-terre-ers or saunterers. Now these mountains are our Holy Land, and we ought to saunter through them reverently, not "hike" through them. (1911) When we cloud wander or saunter through the forest, our walk takes on a different quality. We are in no hurry to reach our destination. Our journey becomes a sacred pilgrimage. Every step is a step deeper into what Daoists call a blessed land (fudi 福地). As Thoreau put it, "So we saunter toward the Holy Land, till one day the sun shall shine more brightly than ever he has done, shall perchance shine into our minds and hearts, and light up our whole lives with a great awakening light, as warm and serene and golden as on a bankside in autumn" (1914, 99). Thoreau also offers an alternate derivation for saunter which mirrors cloud wandering. "Some, however, would derive the word from sans terre, without land or home, which, therefore, in the good sense, will mean, having no particular home, but equally at home everywhere. For this is the secret of successful sauntering" (1914, 4). Every step, then, is a step closer to our true selves as we listen to nature's wordless teachings (buyan zhi jiao 不言之教) and the profound mystery (youxuan) beyond what we can adequately put into words. This "teaching without words" is what the natural world offers us when are able to listen. It happens when we make space in our lives for nature's wisdom to permeate our consciousness. Many people will be familiar with this idea of a "teaching without words" from the Zen tradition, called Chan in China. It is the form of Buddhism most heavily influenced by Daoism, especially as it expressed by the Daode jing and the Zhuangzi. The Daode jing stresses naturalness and spontaneity and flowing with the natural course of things. The Zhuangzi uses many colorful stories and examples from nature to make its points which are often paradoxical and iconoclastic in nature, much like the Zen literature of later centuries. This wisdom from the natural world or Dao sometimes resonates within us as a felt sense or an inner knowing which we may have trouble articulating. We "listen" (ting 聽) for the wordless teachings like a taijiquan practitio

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A podcast about the intersection of Daoism and Nature where I'll be sharing my thoughts on these and related topics, informed by my training as a Nature & Forest Therapy Guide and an ordained 22nd generation Quanzhen Longmen Daoist Priest. gregoryripley.substack.com