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Main Index
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or not known it before; it is familiar or unfamiliar. At once, the flower as such, is left aside and a web of words is created. Then when we view Existence through the mesh of words, it appears broken and distorted.
Lao Tzu says, "Name-less is the creator of Existence the Origin of all Existence; and 'The Name' is the Mother of all objects." Therefore we cannot give a name to Parmatman (God) for as soon as we name Him, He becomes an object. Whatever we name, becomes an object. If we give a name to atman, it becomes an object and if we do not name, even a stone, becomes atman. If we attribute no name, if our mind does not create a name and if without words, without names, we look at even a stone, God will reveal Himself to us in that mere stone. Even if, we give a name to a heart pulsating with love -- 'my son, my mother, my wife.' -- Then this throbbing heart becomes a dead piece of stone.
Name converts consciousness into object. Leave names, and objects turn into living consciousness. Lao Tzu breaks Existence into two parts in order to explain. He divides it into Heaven and Earth. By Earth he means matter; by Heaven he means, experience, perception, consciousness, understanding. So according to him, the creator of all matter and all consciousness. is Name-less. Heaven is an experience whereas Earth is a state of order, a condition. In the days of Lao Tzu, Earth was Meant to convey the meaning of matter and heaven was used to convey the meaning of consciousness, for the experience of heaven was felt by understanding. Lao Tzu has used these two terms in this context. Matter conveys the meaning of rigidity, immovability; heaven conveys the meaning of consciousness, feeling. The primal source of all matter and all consciousness is Name-less and the process of attributing names, is the mother of all objects.
We live in the world of objects.
We live neither in the world of matter nor in the world of consciousness. We live in a world of objects. If you cast your eyes around and look, you will be able to understand clearly that we live in a world of 'things'. It is not because we live among furniture that we live in things; or that we live in
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