Hua
Hu Ching
By
Lao Tzu
(Translated
by Brian Walker)
Go to Introdcution
to the Hua Hu Ching of Lao Tzu
One
I reach the Integral Way of uniting with the
great and mysterious Tao. My teachings are simple; if you try to make a
religion or science of them, they will elude you. Profound yet plain, they
contain the entire truth of the universe. Those who wish to know the whole
truth take joy in doing the work and service that comes to them. Having
completed it, they take joy in cleansing and feeding themselves. Having
cared for others and for themselves, they then turn to the master for instruction.
This simple path leads to peace, virtue, and abundance.
Two
Men and women who wish to be aware of the whole
truth should adopt the practices of the Integral Way. These time-honored
disciplines calm the mind and bring one into harmony with all things. The
first practice is the practice of undiscriminating virtue: take care of
those who are deserving; also, and equally, take care of those who are
not. When you extend your virtue in all directions without discriminating,
your feet are firmly planted on the path that returns to the Tao.
Three
Those who wish to embody the Tao should embrace
all things. To embrace all things means first that one holds no anger or
resistance toward any idea or thing, living or dead, formed or formless.
Acceptance is the very essence of the Tao. To embrace all things means
also that one rids oneself of any concept of separation; male and female,
self and other, life and death. Division is contrary to the nature of the
Tao. Foregoing antagonism and separation, one enters in the harmonious
oneness of all things.
Four
Every departure from the Tao contaminates one's
spirit. Anger is a departure, resistance a departure, self- absorption
a departure. Over many lifetimes the burden of contaminations can become
great. There is only one way to cleanse oneself of these contaminations,
and that is to practice virtue. What is meant by this? To practice virtue
is to selflessly offer assistance to others, giving without limitation
one's time, abilities, and possessions in service, whenever and wherever
needed, without prejudice concerning the identity of those in need. If
your willingness to give blessings is limited, so also is your ability
to receive them. This is the subtle operation of the Tao.
Five
Do you imagine the universe is agitated? Go into
the desert at night and took out at the stars. This practice should answer
the question. The superior person settles her mind as the universe settles
the stars in the sky. By connecting her mind with the subtle origin, she
calms it. Once calmed, it naturally expands, and ultimately her mind becomes
as vast and immeasurable as the night sky.
Six
The Tao gives rise to all forms, yet it has no
form of its own. If you attempt to fix a picture of it in your mind, you
will lose it. This is like pinning a butterfly: the husk is captured, but
the flying is lost. Why not be content with simply experiencing it?
Seven
The teaching of the Integral Way will go on as
long as there is a Tao and someone who wishes to embody it; What is painted
in these scrolls today will appear in different forms in many generations
to come. These things, however, will never change: Those who wish to attain
oneness must practice undiscriminating virtue. They must dissolve all ideas
of duality: good and bad, beautiful and ugly, high and low. They will be
obliged to abandon any mental bias born of cultural or religious belief.
Indeed, they should hold their minds free of any thought which interferes
with their understanding of the universe as a harmonious oneness. The beginning
of these practices is the beginning of liberation.
Eight
I confess that there is nothing to teach: no
religion, no science, no body of information which will lead your mind
back to the Tao. Today I speak in this fashion, tomorrow in another, but
always the Integral Way is beyond words and beyond mind. Simply be aware
of the oneness of things.
Nine
He who desires the admiration of the world will
do well to amass a great fortune and then give it away. The world will
respond with admiration in proportion to the size of his treasure. Of course,
this is meaningless. Stop striving after admiration. Place your esteem
on the Tao. Live in accord with it, share with others the teachings that
lead to it, and you will be immersed in the blessings that flow from it.
Ten
The ego is a monkey catapulting through the jungle:
Totally fascinated by the realm of the senses, it swings from one desire
to the next, one conflict to the next, one self-centered idea to the next.
If you threaten it, it actually fears for its life. Let this monkey go.
Let the senses go. Let desires go. Let conflicts go. Let ideas go. Let
the fiction of life and death go. Just remain in the center, watching.
And then forget that you are there.
Eleven
Does one scent appeal more than another? Do you
prefer this flavor, or that feeling? Is your practice sacred and your work
profane? Then your mind is separated: from itself, from oneness, from the
Tao. Keep your mind free of divisions and distinctions. When your mind
is detached, simple, quiet, then all things can exist in harmony, and you
can begin to perceive the subtle truth.
Twelve
Do you wish to inhabit sacred space? To have
the respect and companionship of the highest spiritual beings? To be protected
by the guardians of the eight powerful energy rays? Then cherish the Integral
Way: Regard these teachings with reverence, practice their truths, illuminate
them to others. You will receive as many blessings from the universe as
there are grains of sand in the River of Timelessness.
Thirteen
The tiny particles which form the vast universe
are not tiny at all. Neither is the vast universe vast. These are notions
of the mind, which is like a knife, always chipping away at the Tao, trying
to render it graspable and manageable. But that which is beyond form is
ungraspable, and that which is beyond knowing is unmanageable. There is,
however, this consolation: She who lets go of the knife will find the Tao
at her fingertips.
Fourteen
Can you dissolve your ego? Can you abandon the
idea of self and other? Can you relinquish the notions of male and female,
short and long, life and death? Can you let go of all these dualities and
embrace the Tao without skepticism or panic? If so, you can reach the heart
of the Integral Oneness. Along the way, avoid thinking of the Oneness as
unusual, exalted, sublime, transcendental. Because it is the Oneness, it
is beyond all that. It is simply the direct, essential, and complete truth.
Fifteen
To the ordinary being, others often require tolerance.
To the highly evolved being, there is no such thing as tolerance, because
there is no such thing as other. She has given up all ideas of individuality
and extended her goodwill without prejudice in every direction. Never hating,
never resisting, never contesting, she is simply always learning and being.
Loving, hating, having expectations: all these are attachments. Attachment
prevents the growth of one's true being. Therefore the integral being is
attached to nothing and can relate to everyone with an unstructured attitude.
Because of this, her very existence benefits all things. You see, that
which has form is equal to that which is without form, and that which is
alive is equal to that which rests. This is the subtle truth, not a religious
invention, but only those who are already highly evolved will understand
this.
Sixteen
Most of the world's religions serve only to strengthen
attachments to false concepts such as self and other, life and death, heaven
and earth, and so on. Those who become entangled in these false ideas are
prevented from perceiving the Integral Oneness. The highest virtue one
can exercise is to accept the responsibility of discovering and transmitting
the whole truth. Some help others in order to receive blessings and admiration.
This is simply meaningless. Some cultivate themselves in part to serve
others, in part to serve their own pride. They will understand, at best,
half of the truth. But those who improve themselves for the sake of the
world--to these, the whole truth of the universe will be revealed. So seek
this whole truth, practice it in your daily life, and humbly share it with
others. You will enter the realm of the divine.
Seventeen
Do not go about worshipping deities and religious
institutions as the source of the subtle truth To do so is to place intermediaries
between yourself and the divine, and to make of yourself a beggar who looks
outside for a treasure that is hidden inside his own breast. If you want
to worship the Tao, first discover it in your own heart. Then your worship
will be meaningful.
Eighteen
There is no one method for attaining realization
of the Tao. To regard any method as the method is to create a duality,
which can only delay your understanding of the subtle truth. The mature
person perceives the fruitlessness of rigid, external methodologies; Remembering
this, he keeps his attitude unstructured at all times and thus is always
free to pursue the Integral Way. He studies the teachings of the masters.
He dissolves all concepts of duality. He pours himself out in service to
others. He performs his inner cleansing and does not disturb his teacher
with unnecessary entanglements, thus preserving the subtle spiritual connection
with the teacher's divine energy. Gently eliminating all obstacles to his
own understanding, he constantly maintains his unconditional sincerity.
His humility, perseverance, and adaptability evoke the response of the
universe and fill him with divine light.
Nineteen
To the ordinary person, the body of humanity
seems vast. In truth, it is neither bigger nor smaller than anything else.
To the ordinary person, there are others whose awareness needs raising.
In truth, there is no self, and no other. To the ordinary person, the temple
is sacred and the field is not. This, too, is a dualism which runs counter
to the truth. Those who are highly evolved maintain an undiscriminating
perception. Seeing everything, labeling nothing, they maintain their awareness
of the Great Oneness. Thus they are supported by it.
Twenty
The clairvoyant may see forms which are elsewhere,
but he cannot see the formless. The telepathic may communicate directly
with the mind of another, but he cannot communicate with one who has achieved
no-mind. The telekinetic may move an object without touching it, but he
cannot move the intangible. Such abilities have meaning only in the realm
of duality. Therefore, they are meaningless. Within the Great Oneness,
though there is no such thing as clairvoyance, telepathy, or telekinesis,
all things are seen, all things understood, all things forever in their
proper places.
Twenty-One
Each moment is fragile and fleeting. The moment
of the past cannot be kept, however beautiful. The moment of the present
cannot be held, however enjoyable. The moment of the future cannot be caught,
however desirable. But the mind is desperate to fix the river in place:
Possessed by ideas of the past, preoccupied with images of the future,
it overlooks the plain truth of the moment. The one who can dissolve her
mind will suddenly discover the Tao at her feet, and clarity at hand.
Twenty-Two
How can the divine Oneness be seen? In beautiful
forms, breathtaking wonders, awe- inspiring miracles? The Tao is not obliged
to present itself this way. It is always present and always available.
When speech is exhausted and mind dissolved, it presents itself. When clarity
and purity are cultivated, it reveals itself. When sincerity is unconditional,
it unveils itself. If you are willing to be lived by it, you will see it
everywhere, even in the most ordinary things.
Twenty-Three
The highest truth cannot be put into words. Therefore
the greatest teacher has nothing to say. He simply gives himself in service,
and never worries.
Twenty-Four
Subtle awareness of the truth of the universe
should not be regarded as an achievement. To think in terms of achieving
it is to place it outside your own nature. This is erroneous and misleading.
Your nature and the integral nature of the universe are one and the same:
indescribable, but eternally present. Simply open yourself to this.
Twenty-Five
Not all spiritual paths lead to the Harmonious
Oneness. Indeed, most are detours and distractions, nothing more. Why not
trust the plainness and simplicity of the Integral Way? Living with unconditional
sincerity, eradicating all duality, celebrating the equality of things,
your every moment will be in truth.
Twenty-Six
There are two kinds of blessings. The first are
worldly blessings, which are won by doing good deeds. These concern the
mind, and thus are confined in time and space. The second is the integral
blessing, which falls on those who achieve awareness of the Great Oneness.
This awareness liberates you from the bondage of mind, time, and space
to fly freely through the boundless harmony of the Tao. Similarly, there
are two kinds of wisdom. The first is worldly wisdom, which is a conceptual
understanding of your experiences. Because it follows after the events
themselves, it necessarily inhibits your direct understanding of truth.
The second kind, integral wisdom, involves a direct participation in every
moment: the observer and the observed are dissolved in the light of pure
awareness, and no mental concepts or attitudes are present to dim that
light. The blessings and wisdom that accrue to those who practice the Integral
Way and lead others to it are a billion times greater than all worldly
blessings and wisdom combined.
Twenty-Seven
Do not imagine that an integral being has the
ambition of enlightening the unaware or raising worldly people to the divine
realm. To her, there is no self and other, and hence no one to be raised;
no heaven and hell, and hence no destination. Therefore her only concern
is her own sincerity.
Twenty-Eight
It is tempting to view the vast and luminous
heavens as the body of the Tao. That would be a mistake, however. If you
identify the Tao with a particular shape, you won't ever see it.
Twenty-Nine
Don't think you can attain total awareness and
whole enlightenment without proper discipline and practice. This is egomania.
Appropriate rituals channel your emotions and life energy toward the light.
Without the discipline to practice them, you will tumble constantly backward
into darkness. Here is the great secret: Just as high awareness of the
subtle truth is gained through virtuous conduct and sustaining disciplines,
so also is it maintained through these things. Highly evolved beings know
and respect the truth of this.
Thirty
Words can never convey the beauty of a tree;
to understand it, you must see it with your own eyes. Language cannot capture
the melody of a song; to understand it, you must hear it with your own
ears. So it is with the Tao: the only way to understand it is to directly
experience it. The subtle truth of the universe is unsayable and unthinkable.
Therefore the highest teachings are wordless. My own words are not the
medicine, but a prescription; not the destination, but a map to help you
reach it. When you get there, quiet your mind and close your mouth. Don't
analyze the Tao. Strive instead to live it: silently, undividedly, with
your whole harmonious being.
Thirty-One
The Tao doesn't come and go. It is always present
everywhere, just like the sky. If your mind is clouded, you won't see it,
but that doesn't mean it isn't there. All misery is created by the activity
of the mind. Can you let go of words and ideas, attitudes and expectations?
If so, then the Tao will loom into view. Can you be still and look inside?
If so, then you will see that the truth is always available, always responsive.
Thirty-Two
The ego says that the world is vast, and that
the particles which form it are tiny. When tiny particles join, it says,
the vast world appears. When the vast world disperses, it says, tiny particles
appear. The ego is entranced by all these names and ideas, but the subtle
truth is that world and particle are the same; neither one vast, neither
one tiny. Every thing is equal to every other thing. Names and concepts
only block your perception of this Great Oneness. Therefore it is wise
to ignore them. Those who live inside their egos are continually bewildered:
they struggle frantically to know whether things are large or small, whether
or not there is a purpose to joining or dispersing, whether the universe
is blind and mechanical or the divine creation of a conscious being. In
reality there are no grounds for having beliefs or making comments about
such things. Look behind them instead, and you will discern the deep, silent,
complete truth of the Tao. Embrace it, and your bewilderment vanishes.
Thirty-Three
Just as the world can reveal itself as particles,
the Tao can reveal itself as human beings. Though world and particles aren't
the same, neither are they different. Though the cosmic body and your body
aren't the same, neither are they different. Worlds and particles, bodies
and beings, time and space: All are transient expressions of the Tao. Unseeable,
ungraspable, the Tao is beyond any attempt to analyze or categorize it.
At the same time, its truth is everywhere you turn. If you can let go of
it with your mind and surround it with your heart, it will live inside
you forever.
Thirty-Four
All things in the universe move from the subtle
to the manifest and back again. Whether the form is that of a star or a
person, the process is the same. First, the subtle energy exists. Next,
it becomes manifest and takes on life. After a time, the life passes away,
but the subtle energy goes on, either returning to the subtle realm, where
it remains, or once again attaching to manifest things. The character of
your existence is determined by the energies to which you connect yourself.
If you attach yourself to gross energies--loving this person, hating that
clan, rejecting one experience or habitually indulging in another--then
you will lead a series of heavy, attached lives. This can go on for a very
long and tedious time. The way of the integral being is to join with higher
things. By holding to that which is refined and subtle, she traverses refined
and subtle realms. If she enters the world, she does so lightly, without
attachment. In this way she can go anywhere without ever leaving the center
of the universe.
Thirty-Five
Intellectual knowledge exists in and of the brain.
Because the brain is part of the body, which must one day expire, this
collection of facts, however large and impressive, will expire as well.
Insight, however, is a function of the spirit. Because your spirit follows
you through cycle after cycle of life, death, and rebirth, you have the
opportunity of cultivating insight in an ongoing fashion. Refined over
time, insight becomes pure, constant, and unwavering. This is the beginning
of immortality.
Thirty-Six
It is entirely possible for you to achieve immortality,
and to experience absolute joy and freedom forever. The practice of undiscriminating
virtue is the means to this end. Practicing kindness and selflessness,
you naturally align your life with the Integral Way. Aligning your life
with the Integral Way, you begin to eliminate the illusory boundaries between
people and societies, between darkness and light, between life and death.
Eliminating these illusions, you gain the company of the highest spiritual
beings. In their company, you are protected from negative influences and
your life energy cannot be dissolved. Thus do you achieve immortality.
Remember: it is not that those who cultivate wholeness and virtue in themselves
do not encounter difficulties in life. It is that they understand that
difficulties are the very road to immortality: by meeting them calmly and
openly, however they unfold, and joyfully developing themselves in response
to them, they become as natural, as complete, and as eternal as the Tao
itself.
Thirty-Seven
A superior person cares for the well-being of
all things. She does this by accepting responsibility for the energy she
manifests, both actively and in the subtle realm. Looking at a tree, she
sees not an isolated event but root, leaves, trunk, water, soil and sun:
each event related to the others, and "tree" arising out of their relatedness.
Looking at herself or another, she sees the same thing. Trees and animals,
humans and insects, flowers and birds: These are active images of the subtle
energies that flow from the stars throughout the universe. Meeting and
combining with each other and the elements of the earth, they give rise
to all living things. The superior person understands this, and understands
that her own energies play a part in it. Understanding these things, she
respects the earth as her mother, the heavens as her father, and all living
things as her brothers and sisters. Caring for them, she knows that she
cares for herself. Giving to them, she knows that she gives to herself.
At peace with them, she is always at peace with herself.
Thirty-Eight
Why scurry about looking for the truth? It vibrates
in every thing and every not-thing, right off the tip of your nose. Can
you be still and see it in the mountain? the pine tree? yourself? Don't
imagine that you'll discover it by accumulating more knowledge. Knowledge
creates doubt, and doubt makes you ravenous for more knowledge. You can't
get full eating this way. The wise person dines on something more subtle:
He eats the understanding that the named was born from the unnamed, that
all being flows from non- being, that the describable world emanates from
an indescribable source. He finds this subtle truth inside his own self,
and becomes completely content. So who can be still and watch the chess
game of the world? The foolish are always making impulsive moves, but the
wise know that victory and defeat are decided by something more subtle.
They see that something perfect exists before any move is made. This subtle
perfection deteriorates when artificial actions are taken, so be content
not to disturb the peace. Remain quiet. Discover the harmony in your own
being. Embrace it. If you can do this, you will gain everything, and the
world will become healthy again. If you can't, you will be lost in the
shadows forever.
Thirty-Nine
If you go searching for the Great Creator, you
will come back empty-handed. The source of the universe is ultimately unknowable,
a great invisible river flowing forever through a vast and fertile valley.
Silent and uncreated, it creates all things. All things are brought forth
from the subtle realm into the manifest world by the mystical intercourse
of yin and yang. The dynamic river yang pushes forward, the still valley
yin is receptive, and through their integration things come into existence.
This is known as the Great Tai Chi. Tai chi is the integral truth of the
universe. Everything is a tai chi: your body, the cosmic body, form, appearance,
wisdom, energy, the unions of people, the dispersal of time and places.
Each brings itself into existence through the integration of yin and yang,
maintains itself, and disperses itself without the direction of any creator.
Your creation, your self-transformation, the accumulation of energy and
wisdom, the decline and cessation of your body: all these take place by
themselves within the subtle operation of the universe. Therefore agitated
effort is not necessary. Just be aware of the Great Tai Chi.
Forty
The natural laws of the universe are inviolable:
Energy condenses into substance. Food is eaten through the mouth and not
the nose. A person who neglects to breathe will turn blue and die. Some
things simply can't be dismissed. It is also a part of the cosmic law that
what you say and do determines what happens in your life. The ordinary
person thinks that this law is external to himself and he feels confined
and controlled by it. So his desires trouble his mind, his mind troubles
his spirit, and he lives in constant turmoil with himself and the world.
His whole life is spent in struggling. The superior person recognizes that
he and the subtle law are one. Therefore he cultivates himself to accord
with it, bringing moderation to his actions and clarity to his mind. Doing
this, he finds himself at one with all that is divine and enlightened.
His days are passed drinking in serenity and breathing out contentment.
This is the profound, simple truth: You are the master of your life and
death. What you do is what you are.
Forty-One
Good and bad, self and others, life and death:
Why affirm these concepts? Why deny them? To do either is to exercise the
mind, and the integral being knows that the manipulations of the mind are
dreams, delusions, and shadows. Hold one idea, and another competes with
it. Soon the two will be in conflict with a third, and in time your life
is all chatter and contradiction. Seek instead to keep your mind undivided.
Dissolve all ideas into the Tao.
Forty-Two
Nothing in the realm of thoughts or ideologies
is absolute. Lean on one for long, and it collapses. Because of this, there
is nothing more futile and frustrating than relying on the mind. To arrive
at the unshakable, you must befriend the Tao. To do this, quiet your thinking.
Stop analyzing, dividing, making distinctions between one thing and another.
Simply see that you are at the center of the universe, and accept all things
and beings as parts of your infinite body. When you perceive that an act
done to another is done to yourself, you have understood the great truth.
Forty-Three
In ancient times, people lived holistic lives.
They didn't overemphasize the intellect, but integrated mind, body, and
spirit in all things. This allowed them to become masters of knowledge
rather than victims of concepts. If a new invention appeared, they looked
for the troubles it might cause as well as the shortcuts it offered. They
valued old ways that had been proven effective, and they valued new ways
if they could be proven effective. If you want to stop being confused,
then emulate these ancient folk: join your body, mind, and spirit in all
you do. Choose food, clothing, and shelter that accords with nature. Rely
on your own body for transportation. Allow your work and your recreation
to be one and the same. Do exercise that develops your whole being and
nor just your body. Listen to music that bridges the three spheres of your
being. Choose leaders for their virtue rather than their wealth or power.
Serve others and cultivate yourself simultaneously. Understand that true
growth comes from meeting and solving the problems of life in a way that
is harmonizing to yourself and to others. If you can follow these simple
old ways, you will be continually renewed.
Forty-Four
This is the nature of the unenlightened mind:
The sense organs, which are limited in scope and ability, randomly gather
information. This partial information is arranged into judgements, which
are based on previous judgements, which are usually based on someone else's
foolish ideas. These false concepts and ideas are then stored in a highly
selective memory system. Distortion upon distortion: the mental energy
flows constantly through contorted and inappropriate channels, and the
more one uses the mind, the more confused one becomes. To eliminate the
vexation of the mind, it doesn't help to do something; this only reinforces
the mind's mechanics. Dissolving the mind is instead a matter of not-doing:
Simply avoid becoming attached to what you see and think. Relinquish the
notion that you are separated from the all-knowing mind of the universe.
Then you can recover your original pure insight and see through all illusions.
Knowing nothing, you will be aware of everything. Remember: because clarity
and enlightenment are within your own nature, they are regained without
moving an inch.
Forty-Five
If you correct your mind, the rest of your life
will fall into place. This is true because the mind is the governing aspect
of a human life. If the river flows clearly and cleanly through the proper
channel, all will be well along its banks. The Integral Way depends on
decreasing, not increasing; To correct your mind, rely on not-doing. Stop
thinking and clinging to complications; keep your mind detached and whole.
Eliminate mental muddiness and obscurity; keep your mind crystal clear.
Avoid daydreaming and allow your pure original insight to emerge. Quiet
your emotions and abide in serenity. Don't go crazy with the worship of
idols, images, and ideas; this is like putting a new head on top of the
head you already have. Remember: if you can cease all restless activity,
your integral nature will appear.
Forty-Six
The Tao gives birth to One. One gives birth to
yin and yang. Yin and yang give birth to all things. Now forget this. The
complete whole is the complete whole. So also is any part the complete
whole. Forget this, too. Pain and happiness are simply conditions of the
ego. Forget the ego. Time and space are changing and dissolving, not fixed
and real. They can be thought of as accessories, but don't think of them.
Supernatural beings without form extend their life force throughout the
universe to support beings both formed and unformed. But never mind this;
the supernatural is just a part of nature, like the natural. The subtle
truth emphasizes neither and includes both. All truth is in tai chi: to
cultivate the mind, body, or spirit, simply balance the polarities. If
people understood this, world peace and universal harmony would naturally
arise. But forget about understanding and harmonizing and making all things
one. The universe is already a harmonious oneness; just realize it. If
you scramble about in search of inner peace, you will lose your inner peace.
Forty-Seven
Dualistic thinking is a sickness. Religion is
a distortion. Materialism is cruel. Blind spirituality is unreal. Chanting
is no more holy than listening to the murmur of a stream, counting prayer
beads no more sacred than simply breathing, religious robes no more spiritual
than work clothes. If you wish to attain oneness with the Tao, don't get
caught up in spiritual superficialities. Instead, live a quiet and simple
life, free of ideas and concepts. Find contentment in the practice of undiscriminating
virtue, the only true power. Giving to others selflessly and anonymously,
radiating light throughout the world and illuminating your own darknesses,
your virtue becomes a sanctuary for yourself and all beings. This is what
is meant by embodying the Tao.
Forty-Eight
Do you wish to free yourself of mental and emotional
knots and become one with the Tao? If so, there are two paths available
to you. The first is the path of acceptance. Affirm everyone and everything.
Freely extend your goodwill and virtue in every direction, regardless of
circumstances. Embrace all things as part of the Harmonious Oneness, and
then you will begin to perceive it. The second path is that of denial.
Recognize that everything you see and think is a falsehood, an illusion,
a veil over the truth. Peel all the veils away, and you will arrive at
the Oneness. Though these paths are entirely different, they will deliver
you to the same place: spontaneous awareness of the Great Oneness. Once
you arrive there, remember: it isn't necessary to struggle to maintain
unity with it. All you have to do is participate in it.
Forty-Nine
Thinking and talking about the Integral Way are
not the same as practicing it. Who ever became a good rider by talking
about horses? If you wish to embody the Tao, stop chattering and start
practicing. Relax your body and quiet your senses. Return your mind to
its original clarity. Forget about being separated from others and from
the Divine Source. As you return to the Oneness, do not think of it or
be in awe of it. This is just another way of separating from it. Simply
merge into truth, and allow it to surround you.
Fifty
What good is it to spend your life accumulating
material things? It isn't in keeping with the Tao. What benefit in conforming
your behavior to someone's conventions? It violates your nature and dissipates
your energy. Why separate your spiritual life and your practical life?
To an integral being, there is no such distinction. Live simply and virtuously,
true to your nature, drawing no line between what is spiritual and what
is not. Ignore time. Relinquish ideas and concepts. Embrace the Oneness.
This is the Integral Way.
Fifty-One
Those who want to know the truth of the universe
should practice the four cardinal virtues. The first is reverence for all
life; this manifests as unconditional love and respect for oneself and
all other beings. The Second is natural sincerity; this manifests as honesty,
simplicity, and faithfulness. The third is gentleness; this manifests as
kindness, consideration for others, and sensitivity to spiritual truth.
The fourth is supportiveness; this manifests as service to others without
expectation of reward. The four virtues are not an external dogma but a
part of your original nature. When practiced, they give birth to wisdom
and evoke the five blessings: health, wealth, happiness, longevity, and
peace.
Fifty-Two
Do you think you can clear your mind by sitting
constantly in silent meditation? This makes your mind narrow, not clear.
Integral awareness is fluid and adaptable, present in all places and at
all times. That is true meditation. Who can attain clarity and simplicity
by avoiding the world? The Tao is clear and simple, and it doesn't avoid
the world. Why not simply honor your parents, love your children, help
your brothers and sisters, be faithful to your friends, care for your mate
with devotion, complete your work cooperatively and joyfully, assume responsibility
for problems, practice virtue without first demanding it of others, understand
the highest truths yet retain an ordinary manner? That would be true clarity,
true simplicity, true mastery.
Fifty-Three
True understanding in a person has two attributes:
awareness and action. Together they form a natural tai chi. Who can enjoy
enlightenment and remain indifferent to suffering in the world? This is
not in keeping with the Way. Only those who increase their service along
with their understanding can be called men and women of Tao.
Fifty-Four
In ancient times, various holistic sciences were
developed by highly evolved beings to enable their own evolution and that
of others. These subtle arts were created through the linking of individual
minds with the universal mind. They are still taught by traditional teachers
to those who display virtue and desire to
assist others. The student who
seeks our and studies these teachings furthers the evolution of mankind
as well as her own spiritual unfolding. The student who ignores them hinders
the development of all beings.
Fifty-Five
The holistic practices of the ancient masters
integrate science, art, and personal spiritual development. Mind, body,
and spirit participate in them equally. They include:
-
Yi Yau, the healing science which incorporates
diagnosis, acupuncture, herbal medicine, therapeutic diet, and other methods;
-
Syang Ming, the science which predicts a person's
destiny by observing the outward physical manifestations of his face, skeleton,
palms, and voice;
-
Feng Shui, the science of discerning the subtle
energy rays present in a geographic location to determine whether they
will properly support the activities of a building or town constructed
there;
-
Fu Kua, the observation of the subtle alterations
of yin and yang for the purpose of making decisions which are harmonious
with the apparent and hidden aspects of a situation. The foundation of
Fu Kua and of all Taoist practice is the study of the I Ching, or Book
of Changes.
-
Nei Dan, Wai Dan, and Fang Jung, the sciences
of refining one's personal energy through alchemy, chemistry, and the cultivation
of balanced sexual energy;
-
Tai Syi, the science of revitalization through
breathing and visualization techniques;
-
Chwun Shi, the transformation of one's spiritual
essence through keeping one's thoughts in accord with the Divine Source;
-
Shu-Ser, the attunement of one's daily life to
the cycle of universal energy rays;
-
Bi Gu, the practice of fasting on specific days
in order to gather life energy emanating from the harmonized positions
of certain stars;
-
Sau Yi, the science of embracing integral transcendental
oneness in order to accomplish conception of the 'mystical pearl';
-
Tai Chi Ch'uan, the performance of physical exercises
to induce and direct energy flows within the body to gain mastery of body,
breath, mind, the internal organs, and life and death;
-
Fu Chi, the science of reforming and refining
one's energy with pure food and herbs;
-
Chuan Se, the inner visualization of the unity
of one's inner and outer being;
-
'Dzai Jing, the purification of one's energy
through ascetic practices;
-
Fu Jou, the drawing of mystical pictures and
the writing and recital of mystical invocations for the purpose of evoking
a response from the subtle realm of the universe;
-
Tsan Syan, the process of dissolving the ego
and connecting with the Great Oneness through the study of classical scriptures
and daily dialogue with an enlightened master;
-
Lyou Yen and Chi Men, the mystical sciences of
energy linkage for the purpose of influencing external affairs. Of these,
the most important for beginners is the study of the I Ching, which enables
one to perceive the hidden influences in every situation and thus establish
a balanced and spiritually evolved means of responding to them. All are
instruments for attaining the Tao. To study them is to serve universal
unity, harmony, and wisdom.
Fifty-Six
If you wish to become a person of Tao, then study
that which serves the nature of life, and offer it to the world. Allow
your devotion to learning the Taoist ways to be complete. Partial practice
and partial discipline won't do. You can't know the body by studying the
finger, and you can't understand the universe by learning one science.
If you study the whole of the Tao wholeheartedly, then everything in your
life will reflect it.
Fifty-Seven
The universe is a vast net of energy rays. The
primary ray is that which emanates from the Subtle Origin, and it is entirely
positive, creative, and constructive. Each being, however, converts the
energy of this primary ray into its own ray, and these lower rays can be
either positive or negative, constructive or destructive. An individual
who is not yet fully evolved can be adversely affected by negative energy
rays in the net around him. For example, the combined influence of several
negative rays might cause an undeveloped person to believe that his life
is being controlled by an invisible, oppressive ruler. Such a misconception
can be a significant barrier to enlightenment. To attain full evolution
and the status of an integral being, you must be aware of this intricate
net and its influences upon you. By integrating the positive, harmonious
energy rays with the positive elements of your own being, and eliminating
the subtle negative influences, you can enhance all aspects of your life.
In order to eliminate the negative influences, simply ignore them. To integrate
the positive influences, consciously reconnect yourself with the primary
energy ray of the Subtle Origin by adopting the practices of the Integral
Way. Then all the rays in the net around you will merge back into harmonious
oneness.
Fifty-Eight
Unless the mind, body, and spirit are equally
developed and fully integrated, no spiritual peak or state of enlightenment
can be sustained. This is why extremist religions and ideologies do not
bear fruit. When the mind and spirit are forced into unnatural austerities
or adherence to external dogmas, the body grows sick and weak and becomes
a traitor to the whole being. When the body is emphasized to the exclusion
of the mind and spirit, they become like trapped snakes: frantic, explosive,
and poisonous to one's person. All such imbalances inevitably lead to exhaustion
and expiration of the life force. True self-cultivation involves the holistic
integration of mind, body, and spirit. Balancing yin and yang through the
various practices of the Integral Way, one achieves complete unity within
and without. This manifests in the world as perfect equilibrium, and perfect
grace.
Fifty-Nine
Greed for enlightenment and immortality is no
different than greed for material wealth. It is self-centered and dualistic,
and thus an obstacle to true attainment. Therefore these states are never
achieved by those who covet them; rather, they are the reward of the virtuous.
If you wish to become a divine immortal angel, then restore the angelic
qualities of your being through virtue and service. This is the only way
to gain the attention of the immortals who teach the methods of energy
enhancement and integration that are necessary to reach the divine realm.
These angelic teachers cannot be sought out; it is they who seek out the
student. When you succeed in connecting your energy with the divine realm
through high awareness and the practice of undiscriminating virtue, the
transmission of the ultimate subtle truths will follow. This is the path
that all angels take to the divine realm.
Sixty
The mystical techniques for achieving immortality
are revealed only to those who have dissolved all ties to the gross worldly
realm of duality, conflict, and dogma. As long as your shallow worldly
ambitions exist, the door will not open. Devote yourself to living a virtuous,
integrated, selfless life. Refine your energy from gross and heavy to subtle
and light. Use the practices of the Integral Way to transform your superficial
worldly personality into a profound, divine presence. By going through
each stage of development along the Integral Way, you learn to value what
is important today in the subtle realm rather than what appears desirable
tomorrow in the worldly realm. Then the mystical door will open. and you
can join the unruling rulers and uncreating creators of the vast universe.
Sixty-One
To understand the universe, you must study and
understand these things: First, the Oneness, the Tao, the Great Tai Chi
Second, the Great Two, the forces of yin and yang; Third, the Three Main
Categories, expressed either as Heaven, Earth, and Man, or as body mind,
and spirit; Fourth, the Four Forces, strong, weak, light, and heavy; Fifth,
the Five Elements, symbolized by water, fire, wood, metal, and earth; Sixth,
the Six Breaths--wind, cold, heat, moisture, dryness, and inflammation--which
transform the climate and the internal organs; Seventh, the processes of
change and recycling; Eighth, the Eight Great Manifestations--Heaven, Earth,
Water, Fire, Thunder, Lake, Wind, and Mountain--the combinations of which
reveal the subtle energetic truth of all situations, as taught in the I
Ching. Understanding these things, you can employ them internally to leave
behind what is old and dead and to embrace what is new and alive. Once
discovered, this process of internal alchemy opens the mystical gate to
spiritual immortality.
Sixty-Two
Do you wish to attain pure Tao? Then you must
understand and integrate within yourself the three main energies of the
universe. The first is the earth energy. Centered in the belly, it expresses
itself as sexuality. Those who cultivate and master the physical energy
attain partial purity. The second is the heaven energy. Centered in the
mind, it expresses itself as knowledge and wisdom. Those whose minds merge
with the Universal Mind also attain partial purity. The third is the harmonized
energy. Centered in the heart, it expresses itself as spiritual insight.
Those who develop spiritual insight also attain partial purity. Only when
you achieve all three-mastery of the physical energy, universal mindedness,
and spiritual insight-and express them in a virtuous integral life, can
you attain pure Tao.
Sixty-Three
There are three layers to the universe: In the
lower, Tai Ching, and the middle, Shan Ching, the hindrance of a physical
bodily existence is required. Those who fail to live consistently in accord
with Tao reside here. In the upper, Yu Ching, there is only Tao: the bondage
of form is broken, and the only thing existing is the exquisite energy
dance of the immortal divine beings. Those who wish to enter Yu Ching should
follow the Integral Way. Simplify the personality, refine the sexual energy
upward, integrate yin and yang in body, mind, and spirit, practice non-impulsiveness,
make your conscience one with pure law, and you will uncover truth after
truth and enter the exquisite upper realm. This path is clearly defined
and quite simple to follow, yet most lose themselves in ideological fogs
of their own making.
Sixty-Four
In earlier times, people lived simply and serenely.
Sensitive to the fluctuations that constantly occur, they were able to
adjust comfortably to the energy of the day. Today, people lead hysterical,
impulsive lives. Ignoring the subtle alterations of yin and yang which
influence all things, they become confused, exhausted, and frustrated.
However, even today one can restore wholeness and clarity to one's mind.
The way to do this is through study of the I Ching. Like the cycle of day
and night, everything is a tai chi incorporating movements between yin
and yang. If you do not see the patterns in these movements, you are lost.
But if you consult the I Ching with an open mind, you will begin to see
the patterns underlying all things. Knowing that daybreak will come, you
can rest peacefully at night. When you accurately perceive the fluidity
of things, you also begin to perceive the constancy behind them: the creative,
transformative, boundless, immutable Tao. To see this is the ultimate education,
and the ultimate solace.
Sixty-Five
The interplay of yin and yang within the womb
of the Mysterious Mother creates the expansion and contraction of nature.
Although the entire universe is created out of this reproductive dance,
it is but a tiny portion of her being. Her heart is the Universal Heart,
and her mind the Universal Mind. The reproductive function is also a part
of human beings. Because yin and yang are not complete within us as individuals,
we pair up to integrate them and bring forth new life. Although most people
spend their entire lives following this biological impulse, it is only
a tiny portion of our beings as well. If we remain obsessed with seeds
and eggs, we are married to the fertile reproductive valley of the Mysterious
Mother but not to her immeasurable heart and all-knowing mind. If you wish
to unite with her heart and mind, you must integrate yin and yang within
and refine their fire upward. Then you have the power to merge with the
whole being of the Mysterious Mother. This is what is known as true evolution.
Sixty-Six
The first integration of yin and yang is the
union of seed and egg within the womb. The second integration of yin and
yang is the sexual union of the mature male and female. Both of these are
concerned with flesh and blood, and all that is conceived in this realm
must one day disintegrate and pass away. It is only the third integration
which gives birth to something immortal, In this integration, a highly
evolved individual joins the subtle inner energies of yin and yang under
the light of spiritual understanding. Through the practices of the Integral
Way he refines his gross, heavy energy into something ethereal and light.
This divine light has the capability of penetrating into the mighty ocean
of spiritual energy and complete wisdom that is the Tao. The new life created
by the final integration is self- aware yet without ego, capable of inhabiting
a body yet not attached to it, and guided by wisdom rather than emotion.
Whole and virtuous, it can never die.
Sixty-Seven
To achieve the highest levels of life, one must
continually combine new levels of yin and yang. In nature, the male energy
can be found in such sources as the sun and the mountains, and the female
in such sources as the earth, the moon, and the lakes. Those who study
these things, which are only hinted at here, will benefit immeasurably.
Because higher and higher unions of yin and yang are necessary for the
conception of higher life, some students may be instructed in the art of
dual cultivation, in which yin and yang are directly integrated in the
tai chi of sexual intercourse. If the student is not genuinely virtuous
and the instruction not that of a true master, dual cultivation can have
a destructive effect. If genuine virtue and true mastery come together,
however, the practice can bring about a profound balancing of the student's
gross and subtle energies. The result of this is improved health, harmonized
emotions, the cessation of desires and impulses, and, at the highest level,
the transcendent integration of the entire energy body.
Sixty-Eight
In angelic dual cultivation, one learns to follow
the Tao. To approach the Tao, you will need all your sincerity, for it
is elusive, first revealing itself in form and image, then dissolving into
subtle, indefinable essence. Though it is uncreated itself, it creates
all things. Because it has no substance, it can enter into where there
is no space. Exercising by returning to itself, winning victories by remaining
gentle and yielding, it is softer than anything, and therefore it overcomes
everything hard. What does this tell you about the benefit of non-action
and silence?
Sixty-Nine
A person's approach to sexuality is a sign of
his level of evolution. Unevolved persons practice ordinary sexual intercourse.
Placing all emphasis upon the sexual organs, they neglect the body's other
organs and systems. Whatever physical energy is accumulated is summarily
discharged, and the subtle energies are similarly dissipated and disordered.
It is a great backward leap. For those who aspire to the higher realms
of living, there is angelic dual cultivation. Because every portion of
the body, mind, and spirit yearns for the integration of yin and yang,
angelic intercourse is led by the spirit rather than the sexual organs.
Where ordinary intercourse is effortful, angelic cultivation is calm, relaxed,
quiet, and natural. Where ordinary intercourse unites sex organs with sex
organs, angelic cultivation unites spirit with spirit, mind with mind,
and every cell of one body with every cell of the other body. Culminating
not in dissolution but in integration, it is an opportunity for a man and
woman to mutually transform and uplift each other into the realm of bliss
and wholeness. The sacred ways of angelic intercourse are taught only by
one who has himself achieved total energy integration, and taught only
to students who follow the Integral Way with profound devotion, seeking
to purify and pacify the entire world along with their own being. However,
if your virtue is especially radiant, it can be possible to open a pathway
to the subtle realm and receive these celestial teachings directly from
the immortals.
Seventy
The cords of passion and desire weave a binding
net around you. Worldly confrontation makes you stiff and inflexible. The
trap of duality is tenacious. Bound, rigid, and trapped, you cannot experience
liberation. Through dual cultivation it is possible to unravel the net,
soften the rigidity, dismantle the trap. Dissolving your yin energy into
the source of universal life, attracting the yang energy from that same
source, you leave behind individuality and your life becomes pure nature.
Free of ego, living naturally, working virtuously, you become filled with
inexhaustible vitality and are liberated forever from the cycle of death
and rebirth. Understand this if nothing else: spiritual freedom and oneness
with the Tao are not randomly bestowed gifts, but the rewards of conscious
self-transformation and self-evolution.
Seventy-One
The transformation toward eternal life is gradual.
The heavy, gross energy of body, mind, and spirit must first be purified
and uplifted. When the energy ascends to the subtle level, then self-mastery
can be sought. A wise instructor teaches the powerful principles of self-integration
only to those who have already achieved a high level of self-purification
and self-mastery. In addition, all proper teaching follows the law of energy
response: the most effective method is always that to which the student's
natural energy most harmoniously responds. For one, celibacy and self-cultivation
will be appropriate; for another, properly guided dual cultivation will
derive the greatest benefit. A discerning teacher will determine the proper
balance of practices for each individual. In any case, know that all teachers
and techniques are only transitional: true realization comes from the direct
merger of one's being with the divine energy of the Tao.
Seventy-Two
If you wish to gain merit and become one with
the divine, then develop your virtue and extend it to the world. Abandon
fancy theologies and imaginary ideas and do some ordinary daily work, such
as healing. Let go of all conflict and strife. Practice unswerving kindness
and unending patience. Avoid following impulses and pursuing ambitions
which destroy the wholeness of your mind and separate you from the Integral
Way. Neither become obsessed with circumstances nor forego awareness of
them. To manage your mind, know that there is nothing, and then relinquish
all attachment to the nothingness.
Seventy-Three
The teacher cannot aid the student as long as
the student's spirit is contaminated. The cleansing of the spiritual contamination
is not the responsibility of the teacher, but of the student. It is accomplished
by offering one's talent, resources, and life to the world. Also, to the
teacher and to the immortal angels that surround him, a healthy student
can offer his pure energy, and a depleted student can give at the very
least food, or wine, or service. When one gives whatever one can without
restraint, the barriers of individuality break down. It no longer becomes
possible to tell whether it is the student offering himself to the teacher,
or the teacher offering herself to the student. One sees only two immaculate
beings, reflecting one another like a pair of brilliant mirrors.
Seventy-Four
There are those who derive energy from worshipping
and meditating on divine beings and deities. If you feel inclined to worship,
then worship these: Worship the fiery sun, repository of yang, and the
watery moon, repository of yin; Worship the spiritual centers of men and
women, which are angelic in every sense; Worship the Eight Great Manifestations:
Heaven, Earth, Water, Fire, Thunder, Lake, Wind, and Mountain; Worship
the sixty-four hexagrams of the I Ching, which illuminate the underlying
harmony of the universe; Finally, worship the Great Tai Chi, in which all
things are contained, balanced, and reposed.
Seventy-Five
Would you like to liberate yourself from the
lower realms of life? Would you like to save the world from the degradation
and destruction it seems destined for? Then step away from shallow mass
movements and quietly go to work on your own self-awareness. If you want
to awaken all of humanity, then awaken all of yourself. If you want to
eliminate the suffering in the world, then eliminate all that is dark and
negative in yourself. Truly, the greatest gift you have to give is that
of your own self-transformation. So find a teacher who is an integral being,
a beacon who extends his light and virtue with equal ease to those who
appreciate him and those who don't. Shape yourself in his mold, bathe in
his nourishing radiance, and reflect it out to the rest of the world. You
will come to understand an eternal truth: there is always a peaceful home
for a virtuous being.
Seventy-Six
Who can save the world? Perhaps one who devotedly
follows these teachings, who calms her mind, who ignores all divergence,
who develops a high awareness of the subtle truths, who merges her virtue
with the universal virtue and extends it to the world without expectation
of reward. She will indeed be the savior of the world.
Seventy-Seven
Humanity grows more and more intelligent, yet
there is clearly more trouble and less happiness daily. How can this be
so? It is because intelligence is not the same thing as wisdom. When a
society misuses partial intelligence and ignores holistic wisdom, its people
forget the benefits of a plain and natural life. Seduced by their desires,
emotions, and egos, they become slaves to bodily demands, to luxuries,
to power and unbalanced religion and psychological excuses. Then the reign
of calamity and confusion begins. Nonetheless, superior people can awaken
during times of turmoil to lead others out of the mire. But how can the
one liberate the many? By first liberating his own being. He does this
nor by elevating himself, but by lowering himself. He lowers himself to
that which is simple, modest, true; integrating it into himself, he becomes
a master of simplicity, modesty, truth. Completely emancipated from his
former false life, he discovers his original pure nature, which is the
pure nature of the universe. Freely and spontaneously releasing his divine
energy, he constantly transcends complicated situations and draws everything
around him back into an integral oneness. Because he is a living divinity,
when he acts, the universe acts.
Seventy-Eight
There are many partial religions, and then there
is the Integral Way. Partial religions are desperate, clever, human inventions;
the Integral Way is a deep expression of the pure, whole, universal mind.
Partial religions rely on the hypnotic manipulation of undeveloped minds;
the Integral Way is founded on the free transmission of the plain, natural,
immutable truth. It is a total reality, not an occult practice. The Integral
Way eschews conceptual fanaticism, extravagant living, fancy food, violent
music. They spoil the serenity of one's mind and obstruct one's spiritual
development. Renouncing what is fashionable and embracing what is plain,
honest, and virtuous, the Integral Way returns you to the subtle essence
of life. Adopt its practices and you will become like they are: honest,
simple, true, virtuous, whole. You see, in partial pursuits, one's transformation
is always partial as well. But in integral self-cultivation, it is possible
to achieve a complete metamorphosis, to transcend your emotional and biological
limitations and evolve to a higher state of being. By staying out of the
shadows and following this simple path, you become extraordinary, unfathomable,
a being of profound cosmic subtlety. You outlive time and space by realizing
the subtle truth of the universe.
Seventy-Nine
Those in future generations who study and practice
the truth of these teachings will be blessed. They will acquire the subtle
light of wisdom, the mighty sword of clarity that cuts through all obstruction,
and the mystical pearl of understanding that envelops the entire universe.
They will attain the insight necessary to perceive the integral truth of
the Tao. Following this truth with unabashed sincerity, they will become
it: whole, courageous, indestructible, unnameable.
Eighty
The world is full of half-enlightened masters.
Overly clever, too "sensitive" to live in the real world, they surround
themselves with selfish pleasures and bestow their grandiose teachings
upon the unwary. Prematurely publicizing themselves, intent upon reaching
some spiritual climax, they constantly sacrifice the truth and deviate
from the Tao. What they really offer the world is their own confusion.
The true master understands that enlightenment is not the end, but the
means. Realizing that virtue is her goal, she accepts the long and often
arduous cultivation that is necessary to attain it. She doesn't scheme
to become a leader, but quietly shoulders whatever responsibilities fall
to her. Unattached to her accomplishments, taking credit for nothing at
all, she guides the whole world by guiding the individuals who come to
her. She shares her divine energy with her students, encouraging them,
creating trials to strengthen them, scolding them to awaken them, directing
the streams of their lives toward the infinite ocean of the Tao. If you
aspire to this sort of mastery, then root yourself in the Tao. Relinquish
your negative habits and attitudes. Strengthen your sincerity. Live in
the real world, and extend your virtue to it without discrimination in
the daily round. Be the truest father or mother, the truest brother or
sister, the truest friend, and the truest disciple. Humbly respect and
serve your teacher, and dedicate your entire being unwaveringly to self-cultivation.
Then you will surely achieve self-mastery and he able to help others in
doing the same.
Eighty-One
With all this talking, what has been said? The
subtle truth can he pointed at with words, but it can't be contained by
them. Take time to listen to what is said without words, to obey the law
too subtle to be written, to worship the unnameable and to embrace the
unformed. Love your life. Trust the Tao. Make love with the invisible subtle
origin of the universe, and you will give yourself everything you need.
You won't have to hide away forever in spiritual retreats. You can be a
gentle, contemplative hermit right here in the middle of everything, utterly
unaffected, thoroughly sustained and rewarded by your integral practices.
Encouraging others, giving freely to all, awakening and purifying the world
with each movement and action, you'll ascend to the divine realm in broad
daylight. The breath of the Tao speaks, and those who are in harmony with
it hear quite clearly.