Questions:

So I’ve read the book [“Understanding”] numerous times and so far seemed to have missed the point of it all…

In my pondering I am thinking that perhaps there is too much actual thinking going on–trying to get my head around all these concepts, some of which seem to conflict with my reality in this world. All this thinking really just encourages more thinking and more internal arguing and debate within myself. It’s a vicious circle of, round and round it goes, the “understanding part” doesn’t seem to get any closer.

“If the seeker is the obstacle to finding the sought… then the seeker needs to stop searching”

Perhaps the whole thing is really just “all in the acceptance of things as they are”, blemished and non-blemished. Acceptance of everything—the way I am as a person with all my flaws, fears and stories, the way the world is right now, the acceptance of my time in this place, of other people and their stories…

If this state of acceptance of “things as they are” can really be assumed wholeheartedly without reservation and then lived this way everyday within the mind, to me it follows that everything else will follow—there will be no need to continue to search for the path or seek that thing called enlightenment because it’s already been found, it was there all the time; you don’t need to do anything at all except to just accept life as it is, the way it is.

Now, that’s the hard part, can anyone tell me how to do that?

Response from Colin:

Confusion and the mind: Like a dog chasing its tail, is part of a process, frustrating as it may be, that leads to peace. When faced with your own experience and something you read or someone tells you, go with your own reality but makes sure it is reality and not belief. You are the final arbiter of what is real. Advaita merely describes in many different ways the underlying reality and invites you to look and see for yourself. As you know no one can learn to swim for another.

First of all, understanding is not thinking. Thinking may precede it but understanding itself is not a process that involves thought. Also, understanding doesn’t get closer, it’s either understood or it is not. It’s either on or off.

In a way it’s a bit like putting together a jigsaw without having seen a picture of what it will look like when done. At a certain point we look and suddenly realize what the picture will be. This is known as a gestalt or sudden understanding; where certain things have fallen into place. When understanding happens, to whatever degree, whether large or small, it comes quickly like the flicking of a light switch.

Although understanding when it takes place happens quickly it may be only a part of a much larger whole. Only in rare instances is the original gestalt also the final one. When this happens it produces a massive and complete realization.  For others the same realization happens incrementally, a piece at a time and when the final realization takes place it feels like another minimal shift, no big deal! Both are experiences of awakening, the same awakening.

The seeker cannot stop seeking once he starts, the hunger is too strong and appears to over-ride his apparent free will. What is your own experience? For me there were times when I wished I could walk away from the seeking but couldn’t. It had me and I was merely along for the ride.

You have understood correctly, it is, “all in the acceptance,” as you put it; not, however, in your acceptance.

It would be wonderful if you could assume a whole hearted attitude but you can’t. You cannot assume wholeheartedly anything because you do not exist in the way you think you do. If you tried to wholeheartedly assume the acceptance of what is, would it not be a lot like having a firm belief? I’m sure you must already know the futility of firm beliefs.

It is also a correct observation that the acceptance is a state. What also must be understood is that acceptance comes, like understanding, and requires no doing by anyone. So, how does it come about? That is the real question, not how do I bring it about?

There are two major avenues I’m aware of that can bring this about:

If in the first instance, through personal examination the seeker is convinced by his own experience and observations that he does not have free will or that his free will is useless to him, (for instance he cannot stop seeking even when he wants to) it eventually brings with it a relaxation and deep acceptance of life as it is. After all, if I don’t have free will then life is simply happening and has been happening since I was born. Given that, I might as well relax and with relaxation comes acceptance. Acceptance simply happens by itself. It cannot be achieved, no effort will bring it about. The good news is that understanding is all that is needed.

Or from the second avenue:
If through personal examination and observation the seeker comes to understand that he cannot locate himself in time and space. Yes, he seems to have a body, but he cannot locate the notional owner who says, “this is my body”. Then he has to conclude that the apparent solidity of who he had taken himself to be doesn’t really exist.

Then the question arises, just who or what is he? He knows he exists, it is the one thing he knows for sure but who or what is this he that knows he exists? Before he can answer this question he may realize that what he has mistaken himself for might best be described as a collection of concepts, a story, even a collection of stories, but all of them in the end a kind of illusion.

When he comes to this conclusion it follows that he cannot do anything to bring the acceptance about. Why? Because since he doesn’t seem to exist in the way he had thought, who then is to bring about the acceptance?

To arrive at this conclusion through observation usually takes time but when it happens the by-product, so to speak, is the acceptance of life as it is, including ourselves, as we are.

As it turns out, what we were prepared to strive for cannot be achieved through striving but emerges in its own time and its own way, purely as a result of understanding. Quite a paradox!

Then, as you have accurately described, there is no longer any need to search for the right path, no need to seek enlightenment because it has already been found.” You say that is…”the hard part!” But, in fact it is the easy part. Why? Because it is really hard is to have a non existent self exercise his non existent or useless free will to accomplish his objective.

To reiterate. Since no one exists, no personal self, how can a non existent you bring it about. And, from the earlier observation—that free will does not exist, how can you deliberately bring the acceptance about through the exercise of your will? You cannot.

Acceptance may not happen in what you might think of as a timely manner but when it does it will be because there is the very deep realization on your part that who you are is pure subjectivity, Consciousness Itself.

In the meantime you may have to put up with the mind, the thinker you mistook yourself for. It is temporary, however, it will pass in its own good time. In fact, what is taking place, the confusion in the mind, is the unwinding and unraveling of a subtle net of beliefs about which we have previously been unaware. They are sometimes referred to as sanskaras.

I suspect you’ve not missed the point after all.

Colin

Governing a country is like frying a fish
When overdone it soon falls apart.

When a leader is centred in the Tao
Evil loses its power.

How does evil lose its power?
By not resisting
Its power is soon spent.

How do I know this?
Through observation.

The sage understands this
And governs accordingly
Harming neither himself not others.

The word satsang comes from sanskrit and means to be in the presence of the master, literally to breath in the same air or share the same breath as the master.

Satsang, is different from the process of learning in the West. From a Western perspective knowledge is acquired. One of the predominant requirements in the acquisition of knowledge is a good memory. Satsang’s purpose, however, is quite different. It seeks to bring forth the understanding inherent in all of us, and this does not require memory. That is why learned knowledge can be forgotten whereas understanding, when it happens, is permanent. It cannot be undone once it has taken place. This is an important distinction.

Another difference between learning and understanding is that in learning the student tends to emulate the teacher and his methods whereas with understanding one finds one’s own way of teaching. Thus what Ramesh taught appears in many ways so different from the teachings of his guru, Nissargadatta, or  Ramesh’s enlightened disciples. This explains why so many masters speak with authority from the place of a deeply shared understanding while the stories, techniques and philosophical contexts can differ considerably.

Sometimes people refer to Advaita Vedanta as a philosophy. But, strictly speaking it is not. If it was it could be learned. But, Advaita cannot be learned. What Advaita actually is, is a description, an artful description of reality with an invitation, in fact, a requirement that the student find out for himself if what the master points to is true. This is not something that generally happens overnight. Why? Because the process of separating reality from belief is not easy. It is, however, essential to real understanding.

Thus it is that a distinction exists between the role of teacher and the role of guru. The teacher’s role is to facilitate the learning process whereas the the guru’s role is to facilitate unlearning, the dismantling of beliefs in order to reveal the simple reality behind them. This is why the term guru is used instead of teacher. The term guru also derives from sanskrit and means dispeller of darkness, illusion and ignorance.

In addition to the use of language and intellect found in satsang there is another more subtle process taking place. Some guru’s, Ramana Maharshi for instance, were said to teach in silence. From a Western perspective it might be called a process of entrainment, which can be said to take place all the time one is in the presence of the master. ( see http://en.wikipedia.org/wiki/Entrainment_(physics))

The idea of entrainment is best understood from the perspective of energy. A calm and peaceful energy tends to bring forth the same peacefulness in those whose energy is disturbed.When the strings of a guitar are tuned to a particular key they are also tuned to each other. When slightly off key there is a harmonic distortion detected by the trained ear. As the strings harmonize with each other the dissonance disappears. It could be said that harmony is a natural state and all disturbance moves in a direction toward the steady state it is.

Satsang, as practiced in the East, has been passed down from generation to generation over thousands of years. Because this tradition has largely been lost in the West, we who grew up here have some difficulty understanding its purpose and how it works. Instead we tend to think of satsang as some kind of discussion group amongst friends and fellow seekers. But this is not the case. Satsang is a process which leads to the removal of that which stands in the way of direct understanding.

The master is that, a master. His task is to bring the light of awareness to the student/disciple; awareness of those things he may have taken for granted, those things about which he is deeply unaware. When the seeker reaches a certain point in the spiritual search he starts actively looking  for someone who can answer his questions.

Having done considerable research himself, the seeker is keenly aware he’s not found what he’s looking for. He may even have gone to those considered authorities only to find they knew no more than he did.

What seekers want is the peace the master has. By now they have little interest in discussion with other seekers when in the presence of the master. They might even feel impatient with those who think of satsang as a discussion group and interrupt the flow of dialogue between the master and the seeker.

Satsang is not a discussion group.  It is a process of deep inquiry where questions are directed to the master and close attention paid to the responses. It may be noted at times that the same question raised by different people brings forth different responses. This is important as the master is often responding to a deeper question hidden in the words.

Does this mean that there’s no time or place  when seekers may discuss amongst themselves the process in which they are deeply involved? No, it does not mean this. What it does mean is that satsang is not the place for it.

During the twenty years I went to India and met with Ramesh and other disciples there was no discussion amongst ourselves during satsang. Afterwards, however, we had lively and informative discussions; usually in small intimate groups of friends and acquaintances from all over the world. This often took place over lunch upon leaving Ramesh. Sometimes we explored together the environs of Mumbai and a culture and land so different from our own.

These groups changed constantly as new people arrived and others left. Many friendships were formed and  in discussions with them we could formulate deeper and more precise questions when next we met with Ramesh.

Local writer, Colin Mallard, goes to New York, to receive an award from “The Next Generation Indie Book Awards” for his latest book, Understanding. The book was a finalist in the category of Spirituality. He has just learned that it was also the winner in the “US National Indie Excellence Awards,” in the category, New Age Non Fiction (Indie Awards represent the best work by independent publishers across North America). Understanding had also recently been a finalist in the “US National Best Books Awards” in the category New Age Non Fiction.

The awards will be held during a reception Tuesday evening May 23rd at the Plaza Hotel in New Work City. The awards are timed to occur during Book Expo America, (BEA) the largest annual publishing event in North America, which takes place between May 21st and 27th.

Mallard, who is both a writer and photographer will be exhibiting his photographs and selling his books during the Art and Bloom Festival at Kitty Coleman Woodland Gardens  this weekend before leaving for New York.

Reviewer Nowick Gray of Victoria said of the book Understanding, “It’s a rewarding read for anyone interested in a deep yet succinct approach to that elusive subject, ‘enlightenment.’ The effectiveness of Mallard’s presentation comes from…the plain language, that explains each philosophic concept in layman’s terms. Evident also is a knack for conveying truths by means of vivid, concrete metaphors and engaging narratives (think parables.)”

The author, pointing to the importance of understanding says, “When the European mariners understood that the world was not flat their behavior changed simply as a result of their understanding. Despite their fear they began to sail out of sight of land and not one of them fell over the edge.”

In his books Mallard draws attention to the things we take for granted, the things we don’t notice, those things which exercise a profound influence over our lives. He uses a Zen story to illustrate his point. “A man went fishing and caught a fish. The fish was so small he threw it back in the water. For the first time in its life the fish realized it was swimming in something.”

His novel, Uncommon Reason, won the US National Indie Excellence Awards for Visionary Fiction in 2010. Referred to as a “political spiritual thriller,” it addresses issues of leadership, the clash of cultures, poverty, wealth, ignorance, nationalism, journalism, the search for peace and the role of government in contemporary society.

Mallard’s book “Something to Ponder,” a modern and highly accessible rendition of Lao Tzu’s great spiritual classic, the Tao Te Ching, won two awards last year in the category, Eastern Religion. Spacious layout and use of Mallard’s photographs provide a perfect vehicle for Lao Tzu’s profound wisdom. The elegant language is simple, at times sparse, and meant to be read aloud. “If you yearn for peace,” says writer Madhukar Thompson “this is the book to read.”

Mallard also teaches locally in the Comox Valley.

Mallards books are available in the Comox Valley at Second Page and Winds of Change or online through his website.

CHAPTER THREE

On The Ferry

The wind gusted in the empty parking lot, sending patterns scurrying across the puddles. Pulling the scarf closer around his neck Michael pushed his hands deep into the pockets of his jacket. The mountains stretched to the north, their peaks lost in cloud. Steep ravines dropped almost vertically into the gray-green ocean. At the counter he bought a ticket for the ferry and started the long walk along the corridor to the cafeteria and passenger-holding area. The ferry had arrived and most passengers were already on board. He climbed the stairs, walked up the inclined corridor, and crossed an open ramp to the main deck. The wind struck him, bearing with it the cold chill of snow.

Michael had a quick breakfast in the ship’s cafeteria, then settled comfortably in a seat beside the large windows of the promenade deck. The ferry slipped out of the harbor and threaded the waters around the clustering islands. The big ship shuddered slightly as power to the engines increased. Ten minutes later the ship changed course, thrusting its blunt blue and white bow into the rolling waves of the strait. The wind blowing from the northwest struck the ship broadside as it moved from the shelter of the islands. Michael watched as snow swirled by outside softening the beauty all around. The forests on the rocky islands receded steadily in the distance. The rumble of the engines provided a background to the murmur of voices. Outside, gulls glided beside the ship, their wings responding to the changing conditions. Then, with a slight tip of the wing, they’d wheel away and vanish.

“Beautiful, isn’t it?”

Startled, Michael turned to find himself looking into a pair of dark eyes. “Sorry, I didn’t mean to startle you,” the man said. “I’m Joshua.” He extended his hand. It was firm and warm with tough calluses on the skin. His face was dark and weathered, and silver hair curled from beneath an old felt hat.  An eagle feather and small red beads attached the hat band. He wore a denim shirt and faded blue jeans. A red Hudson’s Bay jacket was slung carelessly across his shoulder. He smiled, and the intensity of his dark eyes lessened.

“What’s your name?” he asked.

“I’m sorry,” came the reply. “It’s Michael.”

“Well, I’m pleased to meet you,” he said. “Care to join me for breakfast?”

Michael said he’d already eaten.

“In that case,” Joshua asked, “would you mind keeping an eye on my things until I get back?”

Michael agreed, and Joshua placed his jacket and a worn deerskin bag on the seat before he left.

Michael watched out the window. For a while the sheer beauty held him in thrall. Soon, however, the reality of his situation intruded on the calm peacefulness he often felt when immersed in nature. Lost in thought, he let the scene around him fade from awareness.

In a matter of several hours he’d be home. His wife, he hoped would be waiting for him, and there was no doubt in his mind she would be very angry with him. He certainly couldn’t blame her. He feared this meeting. It was the first time since the birth of his children that the sound of their voices would be absent from his home. He felt a wave of sadness and overpowering regret. The past two days, lying on a steel cot, confined by bars, had only added to his misery. How could he have done what he’d done? How many times had he gone over it, and to what end? If he got another chance he’d do it differently, he thought. Would he, though? That was the real question. Would he? Here he was in his early thirties. If he had not learned to curb his anger by now, what assurance was there for the future? Recent events did not bode well.

Burned into his mind was the look on Jason’s face as he had tried to twist out of his father’s grip. Michael could still feel the rage with which he’d seized his son, twisting his arm with a vicious wrench. The muffled crack of the breaking bone was audible. The pain on Jason’s face and the shocked look in his eyes were images Michael would never forget. How could he have allowed things to get so far out of hand.

“It’s not as bad as you think.”

Michael jumped, startled. He hadn’t heard Joshua return. For a moment he had the distinct feeling that Joshua had been privy to his thoughts, but that wasn’t possible. Michael tried to smile but the heaviness in his heart was too much.

Once more the voice came, “It’s not as bad as you think. Come on, put your jacket on. Let’s go for a walk.”

Before he could resist, Joshua handed Michael his jacket and scarf, and turning toward the exit, stepped over the sill to the outer deck. The wind pulled at them, and snow stung the exposed skin. They climbed the stairs to the upper deck and, leaning into the wind, made their way to the forward observation deck. Surrounded by glass and open to the lee of the wind, it afforded protection from the storm. No other passengers had braved the cold.

The big ship shuddered as it plowed into the waves and spray flew far from the bow. Away from the direct onslaught of the wind, the snow swirled in eddies, forming small drifts on the deck. On the deck above, the wind moaned through the wires and antennas. Making their way deeper into the shelter they found seats that afforded a view and relative quiet. They sat for a moment to catch their breath. A big hand brushed the white hair as Joshua stuffed his hat back on his head. Sitting across from him, Michael felt humiliated and strangely, a sense of relief.

“It’s all in how we look at it,” Joshua commented.

Michael looked into those dark warm eyes. There was a clear peacefulness about the man.

“Things happen that can’t be changed,” Michael said.

“That’s true, but things aren’t always as they appear,” Joshua responded.

“What do you mean?”

“Well, for instance, take yourself. Something happened which is causing you a great deal of suffering. It’s how you see the events that’s the cause of your suffering, not the events themselves.”

“Not so!” Michael cried. “What I’ve done is unforgivable, that’s a fact.”

“No,” Joshua said gently, “that’s not a fact. The facts are the events themselves, not your interpretation of them. That’s an important distinction to keep in mind.”

“You’ve no idea what I’ve done, so it’s all right for you to talk.” Michael felt anger surging through him. Who is this man, he thought, what right does he have to talk to me like this?

Joshua was looking into Michael’s eyes. There was an intensity that he’d not felt with anyone else before. His thoughts came to an abrupt halt.

“There’s an intrinsic harmony in life,” Joshua said. “It can never be seen, however, when we cling to beliefs about ourselves and the world. What we believe is not necessarily the truth, and the truth can never be known without abandoning belief. To believe that we know the truth is the height of ignorance.”

Through the glass, winking lights marked the rocky shoals at the entrance to the inlet. The harbor itself was protected from the northeast gales that swept down the strait in winter. As power was cut to the engines, the vessel slipped through the opening into the quiet waters beyond. Abruptly, the wind died away, and in the ensuing silence, announcements and departure instructions came over the public address system.

Joshua stood and, extending his hand, shook Michael’s warmly. “Think about these things,” he said, “perhaps if the gods decree we’ll meet again.” For a moment they faced each other, then with a nod of his head Joshua turned and strode off. Looking through the glass Michael could see the black pilings of the dock. Snow, no longer driven by the intense wind, swirled unpredictably in every direction. The engines shifted into reverse, and with a shudder the huge vessel was maneuvered into place.

Free Will—truth or dogma?
Val Walton.

I found the concept of not having free will a difficult one. It felt as if everything I had achieved in life had somehow been defiled. All the good things I had done—which I remembered not with pride but with quiet satisfaction—and all the kindnesses I had shown, suddenly meant nothing. And what of the decisions I had struggled with endlessly before coming to a conclusion? To think that none of this was under my control made me angry, at least to begin with. It left me with a sense of powerlessness. I thought I had been driving the car all these years, only to find I was just a passenger.

Life gets very complicated at times, and I think the most important thing is to keep one’s mind open and try to see what is fact and what is judgment and belief. When I looked closely at my life I could see that decisions were being made by my character, my personality, which reacted to outside circumstances and to thoughts in my mind. And over none of this did I have any control. In looking closer it became clear that I had no choice as to my character, either. I sometimes wish I had.

It took about a year to strip away judgement and belief and see what was actually happening in my life.

Here are some things that helped me. All decisions are made as a result of thoughts. Thoughts simply arise and it is clear we have no control over them—as in the story about a Zen master telling his students that under no circumstances are they to think of monkeys. From personal experience it is clear I have no control over my thoughts. My actions are a result of many things: thoughts, emotions, circumstances, genetic makeup, conditioning and so on, over all of which I have absolutely no control. So given all these factors, where does free will leap in to help make a decision?

As the idea of free will begins to dissolve, there’s a great feeling of freedom and even some peace in the acceptance that free will is just a belief. If I’m not the doer, the author of my actions, it’s not my fault, so I don’t judge myself (much). The main freedom lies in not judging others. Knowing they can’t help themselves brings freedom from blame and acceptance that what happens, happens. Life simply is, as it is.

Not having free will doesn’t appear to affect my sense of responsibility. I  still do the best I can to make decisions. It’s just that when they turn out wrong I don’t feel so much guilt, and when they turn out right I don’t feel any pride.

I’ve noticed that some people get very angry when it is suggested they have no free will. They argue that we have to take responsibility for our actions. From my point of view I still act according to my character and programming. Whether I accept responsibility or not is irrelevant. I react as I’ve learned to react to circumstances which arise. So since I now know I have no responsibility, what can I do with this new freedom?  Nothing. I can’t act outside my character. Responsibility is just another word—another concept to block a view to the truth.

None of this is about dogma for me—it is simply about trying to understand myself. I believed I had free will and it took deep searching of events in my life and how I reacted to realize the control I valued so highly was just a belief. It was thinking I had control over my life that turned out to be dogma.

Something I’ve noticed; the intellectual understanding of such things, may not be enlightenment, but it brings a measure of peace, and for that I am deeply grateful.

Val Walton

Enlightenment, permanent peace, peace of mind, and awakening are terms used to describe a profound state of mind, which arises from deep understanding; an understanding of who we are and our relationship to the universe around us.

To begin with we may think we’re our bodies, even our thoughts and emotions, what we do, our profession or calling in life. But whose thoughts are they, whose emotions, whose body, whose hand? Who is it that lays claim to this body, who is it that does the things we do?

The fact is we are not our bodies, our emotions, our thoughts or even what we do. Anything we perceive we are not. Think about it—we can only perceive what we are not!  This understanding is deeply imbedded in our language. When we say, “this is my body,” we are stating the obvious, this body is not me. But, who is this me, this possessor of the body? Who is it that perceives the body, the thoughts and emotions?

Our bodies, our names, our occupation, our thoughts and emotions all take place within consciousness. In the absence of consciousness they do not exist. Understanding this helps us recognize that who we take ourselves to be, James or Mary—is just a concept, a kind of shadow of who or what we really are. Who or what we are is consciousness itself, the impersonal consciousness, pure subjectivity, and it is within this that the world of form appears.

Before we arrive at this understanding, however, we often feel separate, alone, even isolated from the universe of which we are an integral part. With enlightenment comes the realization that we are part of the whole, part of the universe, part of a deep underlying current of love, a kind of silent background often expropriated and misunderstood by religions. There is a vibrancy and joy which comes when consciousness is not veiled by the fog of the mind.

Before enlightenment we believe we can change the world, make it better. Enlightenment, however, is a profound awareness and acceptance of the world as it is, including ourselves. The perfection lies in the present, in the moment, with whatever is happening, no matter what is.

Why is it so difficult to find lasting peace and happiness? The answer to this question provides an important insight. Since we haven’t found it we obviously haven’t looked in the right place. Where, then, have we been looking? Where our society tells us it can be found; through the accumulation of power, prestige and possessions. We look to the material world for happiness. We think that when we retire, when we go on holiday, when we find the right partner, the right house, the right job, we will find the happiness we are looking for. Happiness is almost always thought to be in the future—or perhaps in the past and we missed it and we find ourselves looking back with nostalgia to the memories of past events—But, the past exists only in the mind, rewritten and embellished every time we think or speak of it.

Where then, can enlightenment, peace and happiness be found? As anyone can attest from personal experience, the mental states of past and future lack the immediacy and vibrancy of the present moment. When the human being is in the present moment, not caught in the chatter of the mind, life can be enjoyed regardless of what is happening. The result is a greater sense of peace and harmony and the ability to act spontaneously and appropriately.

There are many paths to enlightenment and one of them is known as the “direct approach.” It is a clear, logical, step by step process that leads to understanding. It does not require spiritual practice and discipline. It does, however, require an open mind, the beginner’s mind or Zen mind.Only with a mind free of forgone conclusions, free of beliefs, can a rigorous inquiry into ourselves, into life itself, take place. Intellectual understanding appears first and eventually gives way to direct understanding, born of observation and experience.

Enlightenment need not take years of devotion, discipline and study. Intellectual understanding brings the awareness that enlightenment is already present—it is simply hidden beneath the swirling thoughts and emotions which we have mistaken ourselves to be. Enlightenment, it turns out, is right here right now and can be found only when the mind is silent.

Why is understanding so important? Understanding alone can bring an automatic shift in behavior. For instance, when the European mariners realized the world was, in fact a sphere, and thus not flat, their behavior changed simply as a result of that understanding. They sailed beyond the sight of land and not one of them fell over the edge.

When understanding sinks deeper and we become aware of the implications of what has been understood, the chattering of the mind and the tug of emotions associated with the conditioning and characteristics of a particular body/mind begin to subside, replaced by a more peaceful way of living.  Negative emotions like jealousy and hatred melt with understanding and we find we are able to look at others without judgement and eventually—if we are lucky—we may even be able to look at ourselves without judgement. This can produce a great deal of unanticipated freedom.

When the body is treated properly
It remains as supple as a newborn child.

When the inner vision is clear
The radiant whole is seen.

When money and security are sought
The heart is ill at ease.

When wealth and strength are flaunted
Disaster soon follows.

Care for the approval of others
And you become their prisoner.

When work is done without concern for results
Peace of mind is at hand.

Nourishing all things without effort
It flows to the low places
Rejected by many.

That is why it is likened to the way.