The Power of Human Mind

Here we can see how powerful our mind can be. You can see from the following that an enlightened mind is able to perceive the ultimate reality directly.

In ancient China, there are some rishi or wise man who were enlightened. They were able to cognize the ultimate reality of what modern physics now discovered the Unified Field or what Vedic science discovered the pure consciousness.

One of the enlightened man in China is called Lao Tzu. He wrote a famous book Tao Te Ching.

In this book, he described the Unified Field or the pure consciousness as follow.

 

In Chapter 1

Tao without Orgin

The Tao appears to be emptiness but it is never exhausted.

Oh, it is profound! It appears to have preceded everything. It dulls its own sharpness, unravels its own fetters, softens its own brightness, identifies itself with its own dust.

Oh, it is transquil! It appears infinite; I do not know from what it proceeds. It even appears to be antecedent to the Lord.

In Chapter 14

It is unseen because it is colorless; it is unheard because it is soundless; when seeking to grasp it, it eludes one, because it is incorporeal.

Because of these qualities it cannot be examined, and yet they form an essential unity. Superficially it appears abstruse, but in its depths it is not obscure. It has been nameless forever! It appears and then disappears. It is what is known as the form of the formless, the image of the imageless. It is called the transcendental, its face (or destiny) cannot be seen in front, or its back (or origin) behind.

In Chapter 21

All the innumerable forms of teh correspond to the norm of Tao, but the nature of the Tao’s activity is infinitely abstract and illusive, Illusive and obscure, indeed, but at its heart are forms and types. Vague and illusive, indeed, but at its heart is all being. Unfathomable and obscure, indeed, but at its heart is all spirit, and spirit is reality. At its heart is truth.

From of old its expression is unceasing, it has been present at all beginnings. How do I know its nature is thus? By this same Tao.

In Chapter 23  Emptiness and not-doing

He who identifies himself with Tao, Tao rejoices to guide. He who identifies himself with teh, teh rejoices to reward.

In Chapter 25  Describing the mysterious

There is Being that is all-inclusive and that existed before Heaven and Earth. Calm, indeed, and incorporeal! It is alone and changeless!

Everywhere it functions unhindered. It thereby becomes the world’s mother. I do not know its nature; if I try to characterize it, I will call it Tao.

If forced to give it a name, I will called it the Great. The Great is evasive, the evasive is the distant, the distant is ever coming near. Tao is Great. So is Heaven great, and so is Earth and so also is the representative of Heaven and Earth.

Man is derived from nature, nature is derived from Heaven, Heaven is derived from Tao. Tao is self-derived.

 

In Chapter XXX  Be Stingy of war

When the magistrate follows Tao, he has no need to resort to force of arms to strengthen the Empire, because his business methods alone will show good returns.

Briars and thorns grow rank where an army camps. Bad harvests are the sequence of a great war. The good ruler will be resoluted and then stop, he dare not take by force. One should be resolute but not boastful; resolute but not haughty; resolute but not arrogant; resolute but yielding when it cannot be avoided; resolute but he must not resort to violence.

By a resort to force, things flourish for a time but then decay. This is not like the Tao and that which is not Tao-like will soon cease.

 

In Chapter XXXI  Avoiding War

Even successful arms, among all implements, are unblessed. All men come to detest them. Therefore the one who follows Tao does not rely on them. Arms are of all tools unblessed, they are not the implements of a wise man. Only as a last resort does he use them.

Peace and quiteude are esteemed by the wise man, and even the victorious he does not rejoice, because rejoicing over a victory is the same as rejoicing over the killing of men. If he rejoices over killing of men, do you think he will ever really master the Empire?……

The killing of men fills multitudes with sorrow; we lament with tears because of it, and rightly honor the victor as if he was attending a funeral ceremony.

In Chapter XXXII  The Virtue (Teh) of Holiness

Tao in its eternal aspect is unnamable. Its simplicity appears insignificant, but the whole world cannot control it. If princes and kings employ it every one of themselves will pay willing homage. Heaven and Earth by it are harmoniously combined and drop sweet dew. People will have no need of rulers, because of themselves they will be righteous.

As soon  as Tao expresses itself in orderly creation then it become comprehensible. When one recognizes the presence of Tao he understand where to stop. Knowing where to stop he is free from danger.

( Remark: Here the presence of Tao is similar to the purity of the collective consciousness of the atmosphere)

To illustrate the nature of Tao’s place in the universe: Tao is like the brooks and streams in their relation to the great rivers and the ocean.

 

In Chapter XXXIII The Virtue (Teh) of Discrimination

He who knows others is intelligent; he who understands himself is enlightened; he who is able to conquer others has force, but he who is able to control himself is mighty. He who appreciates contentment is wealthy.

 

In Chapter XXXVI  Explanation of a paradox

That which has a tendency to contract must first have been extended; that which has a tendency to weaken itself must first have been strong; that which shows a tendency to destroy itself must first have been raised up; that which shows a tendency to scatter must first have been gathered.

This is the explanation of a seeming contradiction: the tender and yielding conquer the rigid and strong (i.e., spirit is stronger than matter, persuasion than force). The fish would be foolish to seek escape from its natural environment. There is no gain to a nation to compel by a show of force.

In Chapter XXXVII  Administering the Government

Tao is apparently inactive (wu wei) and yet nothing remains undone. If princes and kings desire to keep) everything in order, they must first reform themselves. (If princes and kings would follow the example of Tao, then all things will reform themselves.) If they still desire to change, I would pacify them by simplicity of the ineffable Tao.

In quietness, this simplicity will end small desires and attain bliss. All people will of themselves be satisfied (This last sentence is different from the original,  my translation is based on Maharishi’s knowledge)

In Chapter XL Avoiding activity

Retirement is characteristic of Tao just as weakness appears to be a characteristic of its activity.

Heaven and earth and everything are produced from existence, but existence comes from nonexistence…

 

In Chapter XLII   The transformation of Tao

Tao produces unity; unity produces duality; duality produces trinity; trinity produces all things. All things bear the negative principle (yin) and embrace the positive principle (yang). Immaterial vitality, the third principle (chi), make them harmonious.

In Chapter XLIII    The function of the universal

The most tender things of creation race over the hardest.

A non-material existence enters into the most impenetrable.

I therefore recognize an advantage in the doctrine of not doing (wu wei) and not speaking. But there are few in the world obtain the advantage of non-assertion (wu wei) and silence

(Remark, according to Maharishi, not doing and not speaking means the act of transcending where all the laws of nature will be working for him)

In Chapter XLVII    Seeing the distant

Not going out of the door I have knowledge of the world. Not peeping through the window I perceive heaven’s Tao. The more one wanders to a distance the less he knows.

Therefore the wise man does not wander about but he understands, he does not see things but he defines them, he does not labor yet he completes.

In Chapter LI    Teh as a nurse

Tao gives life to all creatures; teh feeds them; materiality shapes them; energy completes them. Therefore among all things there is none that does not honor Tao and esteem teh. Honor for Tao and esteem for teh is never compelled, it is always spontaneous. Therefore, Tao gives life to them, but teh nurses them, raises them, nurtures, completes, matures, rears, protects them.

Tao gives life to them but make no claim of ownership; teh forms them but makes no claim upon them, raises them but does not rule them. This is profound vitality (teh).

In Chapter LVII  The habit of simplicity

The empire is administered with righteousness; the army is directed by craft; the people are captivated by non-diplomacy. How do I know it is so? By this same Tao.

Among people the more restrictions and prohibitions there are, the poorer they become. The more people have weapons, the more the state is in confusion. The more people are artful and cunning the more abnormal things occur. The more laws and orders are issued the more thieves and robbers abound.

Therefore the wise man says: If a ruler practices wu wei the people will reform of themselves. If I love quietude the people will of themselves become righteous. If I avoid profit-making the people will of themselves become prosperous. If I limit my desires the people will of themselves become simple.

In Chapter LIX  To keep Tao

In governing the people and in worshipping heaven nothing surpasses moderation. To value moderation, one must form the habit early. Its early acquisition will result in storing and accumulating vitality. By storing and accumulating vitality nothing is impossible.

If nothing is impossible then one is ignorant of his limits. If one does not know his limitations, one may possess the state. He who possesses moderation is thereby lasting and enduring. It is like having deep roots and strong stem. This is of long life and enduring insight of Tao (way)

 

Faithful words are often not pleasant; pleasant words are often not faithful.

Tao of heaven resembles the stretching of a bow. The mighty it humbles, the lowly it exalts.