Explanation of <Do>
We can think of the whole of everything that exists. This world is full of everything that exists(is), for something that doesn't exist doesn't exist. What exists is what influences anothers. Then every change is related to anothers always. Whenever we think of something it cannot but be what is a part of the whole, for every name and every distinctive object is based on our epistemological distinction.
<For we can say nothing at all about what only is(exists). If there is one even without empty space(if there is empty space more than a thing it would be two.) it is impossible to talk of whatever.>
Then we can conclude the whole change is mingled in complete one over another interruption, which is not, so it is permanent and constant. If there is a permanent constant change it must be constant, which means it changes along a constant frame no matter whether it may be shapeless. We call it with the contradictory name of <Do> because if we can name it it come to be distinguished, which is out of its proper meaning.
Then how can we know <Do>? We can know it only over out usual distinction, i.e. nondistinctive way. We can know it not in our conscious recognition, which is separated from the being itself, but rather in the what exist of itself; our action.
The following is a poem that is beginning of Tao Te ching of Lao Tzu. This article explains the concept of <Do> in paradoxical way.
The Chapter 1 of Lao Tzu.
The Do that can be told of is not the eternal
Therefore let there always be non-being, so
we may see their subtlety.
And this chapter is the mos important among all, for this part picture the basic characteristics of Do as the eternal, the nameless and the root of all phenomena(the things).