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.