Archive for November, 2006

Three Vinegar Tasters

November 27, 2006

The following is a video describing the different Vinegar Tasters paintings…

The Vinegar Tasters painting is the most popular painting related to taoism. It was made even more famous when the book “Tao of Pooh” mentioned this piece of art.

We see three men standing around a vat of vinegar. Each has dipped his finger into the vinegar and has tasted it. The expression on each man’s face shows his individual reaction. Since the painting is allegorical, we are to understand that these are no ordinary vinegar tasters, but are instead representatives of the “Three Teachings” of China, and that the vinegar they are sampling represents the Essence of Life. The three masters are Confucius, Buddha, and Lao Zi, author of the oldest existing book of Taoism. The first has a sour look on his face, the second wears a bitter expression, but the third man is smiling.

To Confucius, life seemed rather sour. He believed that the present was out step with the past, and that the government of man on earth was out of harmony with the Way of Heaven, the government of, the universe. Therefore, he emphasized reverence for the Ancestors, as well as for the ancient rituals and ceremonies in which the emperor, as the Son of Heaven, acted as intermediary between limitless heaven and limited earth. Under Confucianism, the use of precisely measured court music, prescribed steps, actions, and phrases all added up to an extremely complex system of rituals, each used for a particular purpose at a particular time. A saying was recorded about Confucius: “If the mat was not straight, the Master would not sit.” This ought to give an indication of the extent to which things were carried out under Confucianism.

To Buddha, the second figure in the painting, life on earth was bitter, filled with attachments and desires that led to suffering. The world was seen as a setter of traps, a generator of illusions, a revolving wheel of pain for all creatures. In order to find peace, the Buddhist considered it necessary to transcend “the world of dust” and reach Nirvana, literally a state of “no wind.” Although the essentially optimistic attitude of the Chinese altered Buddhism considerably after it was brought in from its native India, the devout Buddhist often saw the way to Nirvana interrupted all the same by the bitter wind of everyday existence.

To Lao Zi, the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao Te Ching, the “Tao Virtue Book,” earth was in essence a reflection of heaven, run by the same laws – not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao Zi, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or light, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour.

To Lao Zi, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from “the world of dust,” Lao Zi advised others to “join the dust of the world.” What he saw operating behind everything in heaven and earth he called Tao (DAO), “the Way.”

A basic principle of Lao Zi’s teaching was that this Way of the Universe could not be adequately described in words, and that it would be insulting both to its unlimited power and to the intelligent human mind to attempt to do so. Still, its nature could be understood, and those who cared the most about it, and the life from which it was inseparable, understood it best.

Over the centuries Lao Zi’s classic teachings were developed and divided into philosophical, monastic, and folk religious forms. All of these could be included under the general heading of Taoism. But the basic Taoism that we are concerned with here is simply a particular way of appreciating, learning from, and working with whatever happens in everyday life. From the Taoist point of view, the natural result of this harmonious way of living is happiness. You might say that happy serenity is the most noticeable characteristic of the Taoist personality, and a subtle sense of humor is apparent even in the most profound Taoist writings, such as the twenty-five-hundred-year-old Tao Te Ching. In the writings of Taoism’s second major writer, Zhuang Zi, quiet laughter seems to bubble up like water from a fountain.

In the painting, why is Lao Zi smiling? After all, that vinegar that represents life must certainly have an unpleasant taste, as the expressions on the faces of the other two men indicate. But, through working in harmony with life’s circumstances, Taoist understanding changes what others may perceive as negative into something positive. From the Taoist point of view, sourness and bitterness come from the interfering and unappreciative mind. Life itself, when understood and utilized for what it is, is sweet. That is the message of The Vinegar Tasters.

three vinegar tasters serial number 1

3 Vinegar Tasters

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The Heaviness is the root of Lightness

November 27, 2006

26 Greul este izvorul şi temelia uşorului

Realitatea nemanifestata din nucleul central al universului este izvorul şi temelia tuturor manifestarilor de la periferie

The Heaviness is the root of Lightness

The Unmanifested Reality in the Center is the root of Manifested Reality

The Heaviness is the root of Lightness-The Unmanifested Reality in the Center is the root of Manifested  Reality Greul este izvorul şi temelia  uşorului-Realitatea nemanifestata din nucleul central al universului
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The following is a video introducing Taoism…

The Elasticity and Adaptability are the Stigmata of Emptiness and Life

November 23, 2006

76. Elasticitatea si adaptabilitatea reprezinta pecetea vietii/The Elasticity and Adaptability are the Stigmata of Emptiness and Life76. The Elasticity and Adaptability are the Stigmata of Emptiness and Life
 
Elasticitatea si adaptabilitatea reprezinta pecetea vietii
Elasticitatea si adaptabilitatea  reprezinta pecetea vietii r
 
 
Imaginile se maresc prin apasare/Click on each image to see it bigger

The Tao Te King,
or
The Tao And Its Characteristics

by Lao-Tzu
translated by James Legge
(Sacred Books of the East, Vol 39) [1891]

Lao-tzu’s Tao Te Ching, or Book of the Way, is the classic manual on the art of living, and one of the wonders of the world. In eighty-one brief chapters, the Tao Te Ching looks at the basic predicament of being alive and gives advice that imparts balance and perspective, a serene and generous spirit. This book is about wisdom in action. It teaches how to work for the good with the effortless skill that comes from being in accord with the Tao.

Next to the Bible, the most translated book in the world is the Tao Te Ching, the ancient Chinese Book of the Way. It lays the philosophical foundations for one of the world’s great wisdom traditions, Taoism. Written approximately 2,500 years ago by the legendary sage Lao Tzu, this classic continues to inspire readers today. The teachings of Lao Tzu present the core of Taoist philosophy and provide practical guidelines for a natural, harmonious life.

Accept as Equal Grace and Disgrace Fortune and Misfortune Profit and Loss.
Cei ce doresc sa vada celelalte capitole  gasesc linkurile de mai jos/For the next chapters see the links below:

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Water -The Model of the Ultimate Reality(Tao)/Apa -Modelul realitatii suport(Tao)

November 21, 2006

Learn the Way from Water /Invata Calea de la Apa
Water -The Model of the Ultimate Reality(Tao)
Apa -Modelul realitatii suport(Tao)

LEARN FROM WATER Lao Tzu 8

LEARN FROM WATER Water a model of Tao for the Self-integration 8:The highest model of goodness (for a human beings) is like water.Water benefits to the ten thousand things and does does not compete with them. It flows to the lowest places that all despise; This is why it resembles so close to the Way (Tao). (From its example, those who follows Tao) in dwelling they love to live close to the ground . In meditation they love to go deep in the heart.. In dealing with others ,they love humanity. In their words, they love sincerity. In ruling, they love peace based on rectifying the false value order. In business, they love competence. In their actions, they love to choose the right moment… So if you love to abide in your place(completely present; content to be simply yourself, don’t compare or compete ) you do not strive with others.If you compete with no one, no one can compete with you. You will be free from blame.
LEARN FROM WATER LAO TZU 8

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PLACE YOU BEYOND DUALITY ON THE COMMON FOUNDATION OF THE OPPOSITES

November 21, 2006

PLACE YOU BEYOND DUALITY ON THE COMMON FOUNDATION OF THE OPPOSITES Tao Te Ching 2: When people under Heaven see some things as beautiful, other things become ugly When people define some things as good, evil is also created.. Therefore Being (existence;tangible,presence) and non-being (non-existence ;intangible,absence) give birth to each other; Difficult and easy complement each other; Long and short are mutually defined . High and low rest upon each other;Sound and silence harmonize each other;Front and back follow one another.Therefore the sage follows Non-doing(Wu-Wei), And teach using nonverbal channels of communication(Pu Yan).The ten thousand things rise and fall without cease,Creating, yet not possessing,Working, yet not taking credit.Work is done, then forgotten.Therefore it lasts forever. PLACE YOU BEYOND  DUALITY TTK2podb
TAO TE CHING 2 MIRAHORIAN

77. The Way(Tao) of Heaven is like the stringing of an ancient bow

November 20, 2006

77.Calea[Tao] Cerului se aseamănă cu încordarea unui arc

77. The Way(Tao) of Heaven is like the stringing of an ancient bow


77 The Way(Tao) of Heaven is like the stringing of an ancient bow

Calea[Tao] Cerului  se aseamănă cu încordarea unui arc

77. The Way(Tao) of Heaven is like the stringing of an ancient bow

Is not the Way(Tao) of Heaven like the stringing of a bow?

The top extremes are bent downward; what is low is bent up.

So the extremes(the excesses)are diminished, and the deficient (the middle) is given to.(1)

The Way of Heaven reduces the excess, and supplements whatever is depleted.

The human way is different. It takes from the depleted, and give to those who already have an excess.

Who can give away what he has more than enough to give to all under Heaven?

Only someone whose only treasure is (the following of) Tao(2).

Therefore the sage acts (in present;here and now),but never contends

[an act of giving without the expectation for results (living in future)];

Accomplishes his work in detachment ,but does not possess it(without appropriating his work or attributing the result to himself he does not expect rewards in return:glory;praise).

He achieves successes ,but has no desire to dwell in them (in the past)

or to proclaim his superiority( he keeps himself in voluntary obscurity and has no desire to boast his merits because he considers himself as all men’s equal in order to maintain the oneness with all things).

Notes:

(1) The ancient chinese bow is a symbol for the entering in Tao:” The Way of Heaven is like bending a bow. The surface is lowered; the center is raised. When the periphery is empty the Center is filled”.

(2) “Only someone whose only treasure is (the following of) Tao” respects what Jesus has said:“where your treasure is,there your hear will be”( Mt 6.21;Lk 12.34); and we can keep our Greatest Commandment:”Love the Lord your God with all your heart”(Mt.22.37;Mk.12.30;Lk.10.27)

A Way to Tune into and Enter the Cosmic Mind

November 20, 2006

O CALE DE A FI UMPLUTI DE MUZICA DIVINA
GANDITI-VA CAMAREA CONSTIINTA COSMICA ESTE UN POST DE EMISIE PE CARE RECEPTORUL “FACUT DUPA CHIPUL SI ASEMANAREA SA” NU-L POATE RECEPTIONA ATAT TIMP CAT E PLIN DE EMISIILE POSTURIOR DE LA SUPRAFATA CARE VIN PE FERESTRELE SENZORIALE;”SFANTUL E FLAUTUL IN CARE CANTA DIVINITATEA”;
Folositi principiul “cestii goale” pentru a va pastra mintea deschisa

“An honest man is always open as a child”(Socrates)
” If you are no longer a child you are already dead”(Brancusi) ;
”The secret of genius is to carry the spirit of the child into old age, which mean never losing your enthusiastic openness to the present.(Aldous Huxley).

“There are no seven wonders of the world in the eyes of a child. There are seven million.” (Walt Streightiff)

“The work will wait while you show the child the rainbow, but the rainbow won’t wait while you do the work.”

When you are closed to the present and live in the past you are already disconnected from reality and universal life force

”You are alive because God is tuning into you.But you are blind if you do not tune into Him”.
The Akashic Records are the repository of all human experience; past, present and future, a record of all events within the universe and are part of the Cosmic Mind.
These are found between the astral and mental worlds, part astral part mental and transcending, or permeating all dimensional realities or levels within the universe. They are a record of every thought and event that has ever occurred, will occur or could occur – just like a huge, infinite, mental history, picture book.
Jung’s Collective Unconscious is part of the Akashic records.
However, the Akashic records are of a higher vibration than the Collective Unconscious. The vibrationary level of the Collective Unconscious relates to what is generally known as the 1st, 2nd and 3rd planes of the 7 Astral Planes model.
The Collective Unconscious relates to our reality and to the reality of spirit guides, our Higher Self, and other beings within the universe with have a similar vibratory rate as these planes of existence.
The Akashic records incorporate the consciousness (both personal and transpersonal) of all manifestations including angelic energies and so forth which vibrate at higher frequencies.
This Cosmic Mind permeates through the 4th, 5th , 6th and 7th levels of the Astral Planes. Above and beyond the 7 Astral planes are further dimensional realities and planes of existence that only highly evolved divine beings of light can access.

Live your life using an open mind or ” the empty cup principle” .Any given moment will teach you everything you need to know , if you can just keep your eyes and ears open. Paying attention and being present “here and now” is like what the masters of all times have done. The best description of the empty cup principle comes from an old Zen story,retold by Bruce Lee.

“A learned man once went to a Zen master to inquire about Zen. As the Zen teacher explained, the learned man full of knowledge continually interrupted the master, going on about how he was taught and what he himself had mastered. Finally the Zen master stopped talking and began to serve tea to the learned man. He poured the cup full, and then kept pouring until the cup overflowed.
“Enough!” the learned man once more interrupted. “No more can go into the cup!”
“Indeed, I see,” answered the Zen master. “If you do not first empty your mind, how can you taste my cup of tea?”

The Moral of the Tale: Staying Good or Becoming Great

The empty cup story is about being open to new ideas, moreso than it is about which ideas you actually or eventually subscribe to. The learned man had to empty his mind of preconceived ideas in order to hear the ideas of the Zen master.

To remain open-minded use the principle of Socrates:” I am the wisest man alive, for

I know one thing, and that is that I know nothing. I know nothing except the fact of my ignorance”

On another occasion Socrates:” Well I am certainly wiser than this man. It is only too likely that neither of us has any knowledge to boast of; but he thinks that he knows something which he does not know, whereas I am quite conscious of my ignorance. At any rate it seems that I am wiser than he is to this small extent, that I do not think that I know what I do not know. (Plato, Apology, sct. 19.) The only good is seeing and the only evil is blindness(not ignorance). True knowledge exists in knowing that you know nothing [when you are still blind] (Socrates).

Feigning competence is human nature, but unveiling your ignorance about a subject may lead to myriad learning opportunities and an accelerated path toward craftsmanship. This approach to learning is not an easy process, and exposing your ignorance can be risky, but the ability to stay open to new ways of thinking by accepting your limitations is what sets great developers apart from good developers. If someone began asking questions about how to proceed is one attitude.But if he interrupt and takes an attitude of defensiveness with long diatribes about the current system and “the way things really are,” negating the unfamiliar process with a mix of curiosity and incredulity we are dealing with a closed mind..

The empty cup principle is interesting from a business/social point of view,but has a lot of technological ,scientific and spiritual ramifications.

I believe most of the trouble we create for ourselves comes from our own assumption that we know best, a subtle kind of arrogance we can all practice daily. Being afraid to admit to others, or not knowing what you don’t know is an insidious threat to personal growth. Surely most of the trouble in my own life has come from assuming that I knew or understood something before I really did – I end up like the man in the story.

Most of us never end up subscribing completely and exclusively to any one school of thought, instead we pick the best from what we know. I suspect many of us do as such because no one structure felt sufficient, all things considered. A common criticism is that it’s a belief system of convenience and surely some must use it for that, but I believe most people are generally good and just looking for what works best for them.

So what most of us choose to believe most of the time is like a cherry pick. We take what seems like the best, safest or most sound principles, as we see fit. If you look at it in that light, the empty cup principle can provide some helpful structure. The empty cup principle is more like the basket itself: you can put cherries in, but the more you do the less room you have. So pick wisely.

The empty cup principle can be helpful in a fast paced, rapidly changing business world. So many people feel threatened by new applications of technology and a changing workplace, that they pass up great opportunities. It doesn’t matter if you’re in marketing, production, finance or customer service: things are changing and we all have to adapt to stay competitive. Today it may be outsourcing key business functions, dealing with customer and client blogs or making your web site ready for mobile devices. Tomorrow it will surely be something else. We can react to new opportunities (call them challenges if you must) with much greater success if we use the empty cup principle

Empty your Mind-a way to enter in tune into the Cosmic Mind TTK11 roata1

Usefulness of Emptiness

November 15, 2006

TTK1vortex Hurrican

Usefulness of Emptiness
Utilitatea Vidului/Importanta golirii mintii

‘Empty thyself and I shall fill thee.’ This is a wondrous single sentence message of Jesus the Christ.

Empty your Mind-a way to enter in tune into the Cosmic Mind

“Goleste-te  de efemer si  atunci e posibil sa te  umpli      de Lumina Divina”
Noi apreciem cand intalnim oameni cu mintea deschisa.O minte deschisa inseamna una goala de dogme si prejudecati.Fara o minte deschisa nu putem vorbi de un adevarat cercetator stiintific sau de un adevarat explorator al lumii interioare, fiindca ancorele reprezentate de programarea anterioara(credinte,dogme,prejudecati,”bunul simt”)  nu ne vor lasa sa iesim in larg /We appreciate when we encounter open mind human beings. Open mind means to be empty of dogmas and prejudices.Unless an open-minded approach we can’t speak of true scientist or mystics  because dogmas and prejudices  will hinder any progress. 

 

TTK11 roata1

Emptiness is a mode of perception, a way of looking at experience. It adds nothing to and takes nothing away from the raw data of physical and mental events. You look at events in the mind and the senses with no thought of whether there’s anything lying behind them.This mode is called emptiness because it’s empty of the presuppositions we usually add to experience to make sense of it: the stories and world-views we fashion to explain who we are and the world we live in. Although these stories and views have their uses, the Buddha found that some of the more abstract questions they raise — of our true identity and the reality of the world outside — pull attention away from a direct experience of how events influence one another in the immediate present. Thus they get in the way when we try to understand and solve the problem of suffering.

Say for instance, that you’re meditating, and a feeling of anger toward your mother appears. Immediately, the mind’s reaction is to identify the anger as “my” anger, or to say that “I’m” angry. It then elaborates on the feeling, either working it into the story of your relationship to your mother, or to your general views about when and where anger toward one’s mother can be justified. The problem with all this, from the Buddha’s perspective, is that these stories and views entail a lot of suffering. The more you get involved in them, the more you get distracted from seeing the actual cause of the suffering: the labels of “I” and “mine” that set the whole process in motion. As a result, you can’t find the way to unravel that cause and bring the suffering to an end.

If, however, you can adopt the emptiness mode — by not acting on or reacting to the anger, but simply watching it as a series of events, in and of themselves — you can see that the anger is empty of anything worth identifying with or possessing. As you master the emptiness mode more consistently, you see that this truth holds not only for such gross emotions as anger, but also for even the most subtle events in the realm of experience. This is the sense in which all things are empty. When you see this, you realize that labels of “I” and “mine” are inappropriate, unnecessary, and cause nothing but stress and pain. You can then drop them. When you drop them totally, you discover a mode of experience that lies deeper still, one that’s totally free.

To master the emptiness mode of perception requires training in firm virtue, concentration, and discernment. Without this training, the mind tends to stay in the mode that keeps creating stories and world views. And from the perspective of that mode, the teaching of emptiness sounds simply like another story or world view with new ground rules. In terms of the story of your relationship with your mother, it seems to be saying that there’s really no mother, no you. In terms of your views about the world, it seems to be saying either that the world doesn’t really exist, or else that emptiness is the great undifferentiated ground of being from which we all came to which someday we’ll all return.

These interpretations not only miss the meaning of emptiness but also keep the mind from getting into the proper mode. If the world and the people in the story of your life don’t really exist, then all the actions and reactions in that story seem like a mathematics of zeros, and you wonder why there’s any point in practicing virtue at all. If, on the other hand, you see emptiness as the ground of being to which we’re all going to return, then what need is there to train the mind in concentration and discernment, since we’re all going to get there anyway? And even if we need training to get back to our ground of being, what’s to keep us from coming out of it and suffering all over again? So in all these scenarios, the whole idea of training the mind seems futile and pointless. By focusing on the question of whether or not there really is something behind experience, they entangle the mind in issues that keep it from getting into the present mode.

Now, stories and world views do serve a purpose. The Buddha employed them when teaching people, but he never used the word emptiness when speaking in these modes. He recounted the stories of people’s lives to show how suffering comes from the unskillful perceptions behind their actions, and how freedom from suffering can come from being more perceptive. And he described the basic principles that underlie the round of rebirth to show how bad intentional actions lead to pain within that round, good ones lead to pleasure, while really skillful actions can take you beyond the round altogether. In all these cases, these teachings were aimed at getting people to focus on the quality of the perceptions and intentions in their minds in the present — in other words, to get them into the emptiness mode. Once there, they can use the teachings on emptiness for their intended purpose: to loosen all attachments to views, stories, and assumptions, leaving the mind empty of all greed, anger, and delusion, and thus empty of suffering and stress. And when you come right down to it, that’s the emptiness that really counts.

Yield and overcome;Bend and be straight;Empty and be full

‘Empty thyself and I shall fill thee.’ This is a wondrous single sentence message of Jesus the Christ.
The Spirit is not a quantity and it is opposed to all quantitative measurements and conceptions. ‘Blessed are the poor in spirit,’ is another suggestive statement of Jesus the Christ. We cannot understand what is meant to be poor. For us, to be poor is not to have money, grains and gold, not to have a field, a house and friends, and not to be recognised in society. That would be poverty, economically. We cannot think of poverty except in an economic, material and social sense. Likewise, the idea of emptying oneself, as far as our minds can understand, is a physical displacement of content. Far from this is the idea of the Spirit, which is implied in the above single-sentence message. The Christ-Consciousness, and not the personality of Christ, is what is to be taken into account here in our understanding of this statement. There is a difference between Christ and Christ-Consciousness. This fact was repeatedly emphasised by the Christ himself in many of His declarations as recorded in the New Testament. He never regarded Himself as a person, nor did He ever indicate that a person was speaking when He spoke. He always referred to ‘Him that sent me’. He was very much fond of referring to ‘Him that sent me’. He said: ‘I am here to proclaim the Law of Him who sent me here. It is not my law that I am demonstrating or proclaiming to the world.’ The Spirit that spoke through Him was not a creature of time.

RESTUL ALBUMULUI PE/THE WHOLE ALBUM ON :

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LAO TZU SI IISUS DESPRE CENZURA/LAO TZU AND JESUS ON KEY KEEPERS,GATE KEEPERS,CENSORSHIP

http://forum.danmirahorian.ro/viewtopic.php?t=17

CALEA SPRE CER SI PUTERE-Tao Te Ching(Dao De Jing)

http://forum.danmirahorian.ro/viewtopic.php?t=15

INNER HEAVEN OR WHAT THEY ARE HIDING-CERUL INTERIOR SAU CE NU TREBUIE SA STITI
http://forum.danmirahorian.ro/viewtopic.php?t=16

ALL THE UNIVERSE IS IN YOURSELF/TOT UNIVERSUL E IN TINE

November 13, 2006

ALL THE UNIVERSE IS IN YOURSELF/TOT UNIVERSUL E IN TINE

“A iubi  (acelasi lucru e important in alcatuirea unei echipe si in  cooperare) nu inseamna sa ne uitam unul la celalalt,ci sa privim in aceeasi directie”  (Exupery)

AM CREAT UN GRUP DESPRE TAO CALEA INTERIOARA SPRE CER SI PUTERE.

 DESCOPERA CALEA SPRE CER SI PUTERE IN TINE INSUTI; UNIVERSUL E HOLOGRAFIC,INTREG IN FIECARE PARTE A SA ASA CA POTI CAUTA SI DESCOPERI UNIVERSUL ACELASI PESTE TOT..INCLUSIV IN TINE INSUTI;

Tao nu e doar realitatea potentiala nemanifestata din care izvoresc toate manifestarile ci si adevarata noastra identitate;Calea(Tao) catre autocunoastere e si una de a evita autoanihilarea prezentei civilizatii de pe Terra si drumul catre realizarea armoniei interioare si cu celelalte fapturi din univers

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“To love(the same thing is important in the team building and cooperation) is not to look at one another, but to look together  in the same direction.” (Exupery)

 
I HAVE CREATED A GROUP ON TAO THE INNER WAY TO HEAVEN AND POWER.
 DISCOVER THE WAY TO HEAVEN AND POWER IN YOURSELF THE UNIVERSE IS HOLOGRAPHIC,COMPLETE IN EACH OF ITS PARTS SO YOU CAN SEARCH AND DISCOVER THE UNIVERSE THE SAME EVERYWHERE…INCLUDING IN YOURSELF;
Tao is not only the unmanifest potentiality from which all manifestations proceed but also our true identity; Tao -The Way to self-knowledge is also the Way to avoid the self annihilation of our present civilization on Earth and the path to realize harmony within us and with our fellow human beings
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 The ever present  Source 

Lao Tzu
Tao Te Ching
( forty-seven  chapter)

Without going outside,
You may know the whole world
Without looking through the window,

 You may see the Way of Heaven.
The farther you go, the less you know.

Thus the sage knows without traveling;
He sees without looking.
He works without doing.

click on the image  below to see a bigger one:
TTK 47 GUO MAW
Isaac of Syria:”Try to enter your treasure house and you will see the treasure house of Heaven;To him who knows himself knowledge of all things is given.For knowing oneself is the fulfillment of the knowledge of all things”(“Incearca sa intri in tezaurul tau si vei gasi tezaurul Cerului;Celui ce se cunoaste pe sine toate lucrurile ii sunt date;Fiindca a te cunoaste pe tine insuti este implinirea cunoasterii tuturor lucrurilor”)
lao tzu,ttk2 text guo maw