 For T’oegye Principle had been equated with the Supreme Ultimate, and thus represented the source of the possibility for all existence, whereby the very Principle (or potential) of a thing preceded its actual realisation, which would then interact with ki. In this sense, the potential for life in the universe predated the actualisation of that life. T’oegye suggests something quite idealistic: that Principle leads with what I describe as the “possibility for actualisation”, while its interaction with ki enables the “actualisation of the possibility”. The possibility for actualisation was always “perfect”, but the individual ki, in his opinion, could fluctuate and so does not always “function” to the optimum level of its inherent Principle (or potential). Let us consider this in terms of sexual reproduction to clarify this point: when a man and woman mate (or using other medical techniques), there is the potential that an egg will be fertilised by a sperm, and if so, given that the physical conditions are optimum, a woman will carry a baby to term. However, sometimes there can be biological (material) issues that may prevent the woman from even getting pregnant (due to fertility issues with the man or woman) or from carrying the baby to term. Additionally, the baby may not always develop as healthily as theoretically expected, which is not related to the Principle (i.e., that the fertilisation process itself produces a healthy baby), but rather the actualisation of potential genetic codes that can determine physical and biological outcomes: hence, it is ki that we inherit from our parents, and not their Principle. In relation to the mind, T’oegye referred to the mind of Dao, a pure form, as well as the human mind, where less than perfect thoughts could lead to less than perfect actions. However, one could use mindfulness as a way to guide our inner good nature to reflect the mind of Dao where Principle took control to divert us from desires and negative feelings.