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.

Work toward

emptiness and openness.

Cultivate stillness.

Breathe harmony.

Become tranquility.

As the ten thousand

things rise and fall, rise and fall,

just witness their return

to the root.

Everything that flourishes

dissolves again into the source.

To dissolve back into the source is to

find peace. To find peace is to recover

your true nature. To recover your true

nature is to know the constancy

of Tao. To know the constancy

of Tao is insight.

Insight opens your mind.

An open mind leads to an open heart.

Openheartedness leads to justice.

Justice is an expression of divinity.

Divinity is oneness with Tao.

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.

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.

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.

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.

That which

has form is equal

to that which is without form,

and that which is alive is

equal to that which

rests.

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.

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.

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.

Thirty spokes

meet at a hollowed-out hub;

the wheel won't work

without its hole.

A vessel is moulded from solid clay;

its inner emptiness makes it useful.

To make a room,

you have to cut doors and windows;

without openings, a place

isn't livable.

Do you imagine

the universe is agitated?

Go into the desert at night and look

out at the stars. This practice

should answer the

question.

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.

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 sense of the

universe as a

harmonious

oneness.

I teach 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.