December 7, 2019
  • 2:15 pm Greek Orthodox Church in Adelaide is up in flames on Agios Nikolaos Feast Day
  • 2:14 pm MABON: Ritual equinoccio de otoño l Sabbats Wicca
  • 2:14 pm ¿DAVID ROCKEFELLER ha muerto o ha sido SACRIFICADO en un extraño RITUAL? | VM Granmisterio
  • 2:14 pm With Us – Hillsong Worship
  • 2:14 pm Now That Your Near – Hillsong Worship
Why You Need to Trust the Universe | TAOISM

The Tao can only make use of you when you
are empty of all that blocks a union between yourself and the universe. The unity we seek is not an intellectual understanding,
but instead it is a sense of unity. Yet unity, and a sense of unity, exist only
in a liberated mind, which is the authentic contribution that one can make to the possibility
of a unified humanity. The root and essence of both consciousness
and the universe is that everything is connected and ultimately one. The universe in its awe-inspiring totality
produces consciousness, and consciousness evokes the universe. Both are inseparable and paradoxically the
same. The big picture and the small picture are
one. A sage knows this intrinsically, because the
mind, when emptied of all its hypnosis, begins to replicate the eternal space of the universe,
showing that the foundation of consciousness is space. Yet this should not be misunderstood. The essence of consciousness is not a blank
state, as many spiritual seekers believe. On the contrary, while consciousness is exactly
like space in emptiness and vastness, it is also like space in that it contains the whole
universe. Consciousness, like space, is always open
to new experiences and change. The liberated mind functions in this way,
leading to trust. In the same way that consciousness evokes
the universe, so does trust evoke a sense of oneness in the individual. The truth and reality of the universe and
consciousness are one, but trust is where the oneness is realized within our being. When you trust the universe, you become one
with it. Wu-wei dawns upon the individual in the same
way, because when we let go of control, we gain the indescribable power and virtue of
Tao. This relation of trust and oneness is the
principle of living wu-wei. When you are humble enough to leave things
alone, you begin to feel a sense of unity intuitively. Lao-tzu’s words in the Tao Te Ching reveal
this trust for the individual whose inner ear is attuned to the rhythmic silence of
the Tao. The wisdom of Lao-tzu was not to intellectualize
oneness, but instead to feel it and know it. Organized religions teach the individual about
the unity of life only intellectually, because any dogma is in its essence separate and isolated. So the teachings of these religions reflect
this isolation, as they assume that we are separate from God. Nevertheless, the core principle of all religions
is to find God within yourself. This was the template of the philosophia perennis
(perennial philosophy). The saints and sages of our past explained
that in finding God within, you understand how oneness is the only reality. Thus the Latin religare (the root of the word
religion) and the Sanskrit yuj (the root of the word yoga) are both words that describe
the union with God that can only be found within. Yet this does not mean withdrawing from the
external world, because this unity within us is what brings unity to the world. The spirit of one’s unique li brings harmony
to the entire world as the tool, so to speak, of the indescribable Tao. Once our conditioning is out of the way of
Tao, the peace residing deep within us knows nothing other than trust, because that is
the acknowledgment of unity. It is the feeling of oneness that we really
seek—a feeling of oneness within ourselves that is never disturbed by the fluctuations
of life in the outside world. When we are disturbed, we lose sight of our
innate love. We never truly love the world in this way,
because we condemn it on the basis of our own conditioning. The only way to truly love the world is to
trust it with a trust that cannot be moved by the deluded mind. Trust is the validation that the universe
is one and that you do belong. We have built doctrine after doctrine in trying
to explain the universe and our relationship to it. But these attempts are intellectual pursuits
rather than a direct experience of unity. In our overemphasis on the intellect, we have
lost sight of the beauty of life, which stands beyond reason. Religion attempts to intellectualize God,
philosophy attempts to intellectualize the universe, psychology attempts to intellectualize
the mind, and with all this we destroy the world in trying to give it meaning for our
puny intellects. God, universe, and mind are all conceptual. Yet they are referring to the transcendent,
that which is beyond time and space (although it includes time and space). The problem in our world is that we get stuck
to the intellectual meaning. From this we build our idea of the world,
which exists only in the realm of names and form. This state of perception discounts the inner
world; as a result, our planet is in a constant war among peoples of supposedly different
nations, religions, races, and genders. These catastrophic results stem from the fact
that our explanations always come from a separatist point of view. How could we explain such things as God, the
universe, or the mind from a conditioned perspective? We are constantly attempting to measure the
immeasurable. It is impossible to explain categorically
why trust opens the feeling of oneness within. Being the mere humans that we are, there are
just some things that we can never explain, and this is precisely the point of self-realization. We can’t intellectually explain why trust
is the way of unity, but we can confirm this in our own experience. If we were sincere in living wu-wei, we would
understand the truth of unity through our trust in life taking its own course. It is impossible to explain the Tao, trust,
and oneness in Taoist wisdom. It is very much like the Buddhist doctrine
of the Four Invisibles. Alan Watts states in The Way of Zen: “The
Buddhist doctrine of the ‘Four Invisibles’ is that the Void (sunya) is to a Buddha as
water to a fish, air to a man, and the nature of things to the deluded—beyond conception. It should be obvious that what we are, most
substantially and fundamentally, will never be a distinct object of knowledge. Whatever we can know—life and death, light
and darkness, solid and empty—will be the relative aspects of something as inconceivable
as the color of space. Awakening is not to know what this reality
is.” Intellectually knowing about trust and oneness
misses the essence of the experience, because these two are both dissected as relative aspects
of an absolute reality. The union with the Tao is only known as a
living reality when the so-called relative aspects have dissolved into their original
oneness. The sense of unity that we seek to discover
can never be something that we could theorize or speculate upon. As I have mentioned, the very use of language
itself is isolated to the field of duality, so all the investigations of religion, philosophy,
and science are futile if they ignore consciousness in giving preference to intellectual study. The Eastern wisdom traditions, especially
Taoism and Zen Buddhism, seek to eradicate any such intellectual debate or speculation,
because they know that a trust in self and life leads to the unexplainable peace of oneness. A Chinese Zen master of the ninth century
CE, Tung-shan Shou-ch’u, was once asked, “What is the Buddha?” and he spontaneously
answered, “Three pounds of flax.” Many philosophical debates have been hatched
about the meaning of this reply but fall short of the mark. From the Zen perspective, Tung-shan was bringing
the questioner into the reality of the now moment. The irrational answer of “three pounds of
flax” extinguishes any idea of intellectual theorizing and speculation, which is the sole
purpose of any great Zen koan. A koan is a story, dialogue, statement, and
ultimately a riddle, which is used in Zen practice to provoke great doubt in the student’s
mind as a way of testing his progress. One of the oldest koans can be found in the
Chuang-tzu text, and this is why some scholars believe Zen Buddhism is a tradition built
in part on Chuang-tzu’s wisdom. In this passage he uses complete nonsense
to puzzle our intellectual faculties so that we stand back in awe and are brought back
to the ground of the irrational impartiality of life: “There is a beginning. There is a not yet beginning to be a beginning. There is a not yet beginning to be a not yet
beginning to be a beginning. There is being. There is nonbeing. There is a not yet beginning to be nonbeing. There is a not yet beginning to be a not yet
beginning to be nonbeing. Suddenly there is nonbeing.” Wow! Trying to make sense of such a passage is
impossible—and that’s precisely the point. Actually, Chuang-tzu is using humor in this
passage, because even in his day people tried to use logic to understand the meaning of
the universe and our existence, only to arrive at erroneous conclusions. Koans are famously employed by Zen masters
to throw disciples back into the present moment, where process has no beginning or end because
thinking has completely succumbed to the irrational. One such encounter with a koan is described
in a story in which a disciple was summoned to the Zen master’s home. The master told the disciple that he wanted
an exhibition of Zen tomorrow. Leaving the master’s quarters, the disciple
was confused about how he could put together such an exhibition. That whole night he tossed and turned in bed,
anxious about how to please the master. The next day, on the way to the master’s
home, the disciple was still fretting about the problem when he saw a frog that is unique
to Japan. “Aha!” he thought, and he took the frog
to the master’s house. When he arrived, the master asked, “So can
you exhibit Zen to me?” In reply, the disciple showed him the frog. The master gave a slight smirk and said, “No,
too intellectual.” In other words, his exhibition was too contrived,
too well thought out. The very thinking about it thwarted the project. To answer the master somewhat authentically
in this regard requires no thinking, as Zen is the natural spontaneity of the universe
in the eternal now. So to exhibit Zen is not to worry about it,
because Zen is life. When we try to give a logical, intellectual
explanation to such a reality as trust, we lose sight of its significance in our own
experience. Many masters past and present, such as Tung-shan
Shou-ch’u and Chuang-tzu, have had no time for philosophical debate about the reality
of Tao. They would rather give you a direct experience
of it so you can taste it for yourself. When we step outside of all the learning we
cling to, we come back into that sense of unity. It is the individual’s choice whether or
not to live wu-wei, as this depends on no external source. To retreat from external compulsion is a gesture
in favor of trust, because no outside source of learning can take away your innate connection
to the universe. The peace that resides in the unity of trust
allows the individual to harmonize with the world. This not only brings the light of Tao into
the world but also guides and helps the individual along their journey through life. When we trust, the universe answers us through
the resonance of our experience. The feeling of oneness brings the individual
back into accord with the function of the universe, like a child nourished by its mother’s

Otis Rodgers



  1. FractalGeography Posted on September 17, 2019 at 8:25 am

    We are consciousness, we are one, nibbāna is everywhere outside and inside us. But the dance of light/life continues on the surface and that's what a lot of people keep attaching to.
    Great video 😊

  2. Rojo J Posted on September 17, 2019 at 2:47 pm

    Thank you for this message!
    Just today I had the awakening that belief and trust in the universe is the golden key that unlocks the power of god that exists within you. When you trust, you become one with it, and live in a state of fearlessness!
    And when you say emptied of hypnosis, how do we do that ? Is this where practices like meditation, yoga and such, comes into picture ?

  3. Yoga with Kelsey Mhyn Posted on September 17, 2019 at 7:43 pm

    Thank you once again for your wonderful work! More videos like this please! Namaste and namaskar 🙂

  4. lairx Posted on September 17, 2019 at 9:21 pm

    What a timely episode!

    During the last days I contemplated your Lao-Tzu vs Confucius video:

    Confucius' teachings as an expression of time; following Confucius imprisons me in time and may lead to all sorts of disaster. Vs. Lao-Tzu; shows me the Tao which is Now, completely timeless and eternal.

    All that is requested of me is trust.


    Jason, thanks again for a wonderful video!

  5. Gloria B Posted on September 22, 2019 at 3:56 pm

    The student heard this admonition and felt as if he had tasted sweet nectar. — Dōgen Zenji
    I am thankful for this video. I meditate with it daily!

  6. Yujiro Hanma Posted on September 24, 2019 at 9:00 pm

    Excellent video, Mr. Gregory….much appreciated.

  7. miss fantasy Posted on September 25, 2019 at 9:26 am

    I love the way you illustrate.. it's beautiful 😊

  8. SBha30 Posted on October 13, 2019 at 10:50 pm

    Is it the same at the Atman = Braham? Love his videos.

  9. Jules Elbeshausen Posted on October 19, 2019 at 7:36 am

    Beautiful…Every time I hear a piece of Truth, I get closer, Thank You Jason 🙂

  10. Yogendra Sharma Posted on November 16, 2019 at 7:36 pm

    Heard many times of mind liberation….and to feel oneness of everything….is there anyone who has been actually exeperiencing the same and can tell his experience of this…and how can we go close to this concept or reality….