TAO -The Absolute Reality

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    老子 道德經 Lao Tzu ,Tao Te Ching1, MIRAHORIAN

    1. LAO TZU - FALLING IN TAO 95 months ago | reply

      Tao=Brahman= Ultimate reality/nature is the underlying essence within all things.The central aim of Eastern mysticism is to experience all the phenomena in the world as manifestations of the same ultimate reality. This reality is seen as the essence of the universe, underlying and unifying the multitude of things and events we observe. The Hindus call it Brahman, The Buddhists Dharmakaya (The Body of Being) or Tathata (Suchness) and the Taoists Tao; each affirming that it transcends our intellectual concepts and defies further explanation. This ultimate essence, however, cannot be separated from its multiple manifestations. It is central to the very nature to manifest itself in myriad forms which come into being and disintegrate, transforming themselves into one another without end. (Fritjof Capra, The Tao of Physics, p210)
      The most important characteristic of the Eastern world view - one could almost say the essence of it- is the awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole; as different manifestations of the same ultimate reality. (Capra, The Tao of Physics, 1975)
      The ‘this’ is also ‘that’. The ‘that’ is also ‘this’… That the that and the this cease to be opposites is the very essence of the Tao. Only this essence, an axis as it were, is the center of the circle responding to endless changes. (Quoted in Fung Yu-Ling, A Short History of Chinese Philosophy, 1958 p.112) (Capra, The Tao of Physics, 1975)
      A reality Beyond Language
      The opening line of the Tao Te Ching: ‘The Tao that can be expressed is not the eternal Tao.' (Lao Tzu, The Tao of Physics, p37)
      Well known Zen phrase: “The instant you speak about a thing you miss the mark.” (Capra, The Tao of Physics, p42)
      The problems of language here are really serious. We wish to speak in some way about the structure of the atoms … But we cannot speak about atoms in ordinary language. (Heisenberg, The Tao of Physics, p53)
      That every word or concept, clear as it may seem to be, has only a limited range of applicability. (Heisenberg, The Tao of Physics, p35)
      The most difficult problem … concerning the use of the language arises in quantum theory. Here we have at first no simple guide for correlating the mathematical symbols with concepts of ordinary language: and the only thing we know from the start is the fact that our common concepts cannot be applied to the structure of the atoms. (Heisenberg, The Tao of Physics, p54)
      In Indian philosophy, the main terms used by Hindus and Buddhists have dynamic connotations. The word Brahman is derived from the Sanskrit root brih – to grow- and thus suggests a reality which is dynamic and alive. The Upanishads refer to Brahman as ‘this unformed, immortal, moving’, thus associating it with motion even though it transcends all forms.’ The Rig Veda uses another term to express the dynamic character of the universe, the term Rita. This word comes from the root ri- to move. In its phenomenal aspect, the cosmic One is thus intrinsically dynamic, and the apprehension of its dynamic nature is basic to all schools of Eastern mysticism.
      They all emphasize that the universe has to be grasped dynamically, as it moves, vibrates and dances. (Fritjof Capra, 1975)
      The Eastern mystics see the universe as an inseparable web, whose interconnections are dynamic and not static. The cosmic web is alive; it moves and grows and changes continually. Modern physics, too, has come to conceive of the universe as such a web of relations and, like Eastern mysticism, has recognised that this web is intrinsically dynamic. The dynamic aspect of matter arises in quantum theory as a consequence of the wave-nature of subatomic particles, and is even more essential in relativity theory, where the unification of space and time implies that the being of matter cannot be separated from its activity. The properties of subatomic particles can therefore only be understood in a dynamic context; in terms of movement, interaction and transformation. (Fritjof Capra, The Tao of Physics)
      All things come out of the one, and the one out of all things. (Heraclitus, ~500BC)
      Though One, Brahman is the cause of the many.
      Brahman is the unborn (aja) in whom all existing things abide.
      The One manifests as the many, the formless putting on forms. (Rig Veda ~ 1200 B.C.)

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