From sayings of Ancestor Lu, quoted in:
Vitality, Energy, Spirit: A Taoist Sourcebook (Shambhala Classics)

Translated & edited by Thomas Cleary

How is doing applied? To study its application, one must ask the autonomous mind. The autonomous mind is imbued with great understanding; it observes the changes of movement and stillness of yin and yang, looks to absolute yang and emulates its firm action, looks to absolute yin and communes with its process. The autonomous mind also studies the four seasons and models itself on their cycle. Silently comprehending the ultimate, it plumbs the original source.

Thus extensively observing all processes of creation and evolution, sitting calmly with the mind in trance, the energy of trance exists alone, calm sitting exists alone. Now there is nothing whatsoever in the autonomous mind, and the infant resembling the self that was previously cultivated and crystallized by the alchemical elixir communes with heaven and earth.

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Right Answer

From: Awakening The Buddha Within

by: Lama Surya Das

In life we may keep looking for the right answer, but there is no right answer. Everything is relative rather than absolute. That’s the answer. In meditating we strive to keep going deeper and deeper, peeling off layers of the onion until we find the center of the onion, called sunyata, the Sanskrit term for emptiness.

As we keep peeling and peeling, we begin the process of unmasking our personas. First we unmask the body, then the mind. Then we go deeper and unmask the psyche, continuously letting go and unmasking all the layers. We all have so many masks it’s as though every day in our life has been Halloween. When we remove the masks, we are shedding our fantasies about ourselves, others, and the world. We can see
and be seen. We know and are known. We are.

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Hang Loose

When your mind is free, not concerned, or worried, or focused on anything
in particular, and your heart is not grasping or clinging to anything, then
you are free. The most characteristic quality is that there is no fixation
on anything; you’re not focused on any issue or experience. Whatever is
there, is there. So there is a freedom of mind. The mind is not saying, “I
want this,” or “I want to look at this,” or “It has to be this way.” The
mind is loose. The expression “hang loose” tells us what it means to be

~ A.H. Almaas

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Studying the Way

From The Zen Teachings of Huang Po
Edited by John Blofeld

Regarding this Zen Doctrine of ours, since it was first transmitted, it has never been taught that men should seek for learning or form concepts. “Studying the Way” is just a figure of speech. It is a method of arousing people’s interest in the early stages of their development. In fact, the Way is not something which can be studied. Study leads to the retention of concepts and so the Way is entirely misunderstood. Moreover, the Way is not something specially existing; it is something called Mahayana Mind – Mind which is not to be found inside, outside, or in the middle. Truly it is not located anywhere. The first step is to refrain from knowledge-based concepts. This implies that if you were to follow the empirical method to the utmost limit, on reaching that limit you would still be unable to locate Mind. The way is spiritual Truth and was originally without name or title. It was only because people ignorantly sought for it empirically that the Buddhas appeared and taught them to eradicate this method of approach. Fearing that no one would understand, they selected the name ‘Way.’ You must not allow this name to lead you into a mental concept of a road. So it is said, ‘When the fish is caught we pay no more attention to the trap.’ When body and mind achieve spontaneity, the Way is reached and Mind is understood. A shramana is so called because he has penetrated to the original source of all things. The fruit of attaining the shramana stage is gained by putting an end to all anxiety; it does not come from book-learning.

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All Things Are Like This

From Enlightenment Unfolds – The Essential Teachings of Zen Master Dogen

Edited by Kazuaki Tanahashi

When dharma does not fill your whole body and mind, you may assume it is already sufficient. When dharma fills your body and mind, you understand that something is missing. For example, when you sail out in a boat to the middle of an ocean where no land is in sight, and view the four directions, the ocean looks circular, and does not look any other way. But the ocean is neither round nor square; its features are infinite in variety. It is like a palace. It is like a jewel. It only looks circular as far as you can see at that time. All things are like this.

Though there are many features in the dusty world and the world beyond conditions, you see and understand only what your eye of practice can reach. In order to learn the nature of the myriad things, you must know that although they may look round or square, the other features of oceans and mountains are infinite in variety; whole worlds are there. It is so not only around you, but also directly beneath your feet, or in a drop of water.

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On The Banks Of A Rocky Stream

By William Wordsworth

BEHOLD an emblem of our human mind
Crowded with thoughts that need a settled home,
Yet, like to eddying balls of foam
Within this whirlpool, they each other chase
Round and round, and neither find
An outlet nor a resting-place!
Stranger, if such disquietude be thine,
Fall on thy knees and sue for help divine.

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