CHOOSING THE TAO – II

 

The wisest disciples, teachers and sages learn from the Tao all the time. The Tao is not a book. The Tao is not a scripture. The Tao was not given by any one person for the first time to other people. It is everywhere and nowhere. It is what some call God, what others designate as the One Reality, and what still others salute merely by saying “I do not know.” To the extent to which men do not understand the Tao, instead of their choosing the Tao, the Tao seems to use them. A great deal of what is often called choosing is an illusion. No one chooses except by the power of the Tao. No one chooses thoughts except by a self-conscious comprehension of what is behind the energy of the Tao. No one can be a knower of the Tao, a true Taoist, without becoming a skilled craftsman of Akasa, a silent magician of the Alkahest, a self-conscious channel for the universal divine flame which, in its boundless, colourless, intangible, soundless and inexhaustible energy, may be used only for the sake of all. Only these universal, deathless, eternal verities may become living germs in the emerging matrix of the awakening mind of the age of Aquarius, a current of consciousness that flows into the future.

Following the ever-young example of the Ancient of Days, each and every person today may focus his mind upon the eternal relevance of the ever-flexible and never-caring Tao:

Under heaven all can see beauty as beauty only because there is ugliness.
All can know good as good only because there is evil.

Tao Teh Ching, 2

How can one be flexible if one is fiercely attached to any external forms of good and of evil? There is the same mutual relation between existence and non-existence in respect to creation as there is between striving and spontaneity, effort and ease, in respect to accomplishment. What is easy for one person is hard for another; what is easy for the same person at any time was hard once; and what is difficult now might become easy in the future. Fumbling with the strings of a musical instrument may be rather painful in the long period of apprenticeship, yet all can find supreme enjoyment in listening at any time to a great master of music who plays his enchanted instrument with lightness and versatile adeptship. The seeker who is patient and persistent, like the good gardener who plants the seed but does not examine it daily to gauge its growth, does no more than is needed, giving Nature time to do its own alchemical work.

How, then, can one contrive a hard-and-fast distinction between effort and ease in the many modes of human striving? Furthermore, is there any reason for preference between one person and another in human excellence? Not from the serene standpoint of the Sage. Those who enjoy good music do not feel threatened every time they listen to a great musician, but merge their selves into the motion of the music. There is that which every human being knows and yet forgets, though if one chooses one may remind oneself. A person always knows that what helped one to walk as a child may also help one to maintain oneself in a world of turmoil. Through the archetypal logic of non-action in activity, he can move away from the turba and the tumult of the crowd, and discover an inner peace through deliberate but casual control in the midst of spontaneous activity. The same mutual relation exists between long and short in respect to form, as between high and low in respect to pitch. What seem to be precipitous mountains in one country might be seen as hilly ranges in a distant land. The Alps are unquestionably beautiful, but, as Byron suggested, there are beauties in Derbyshire which are no less enjoyable than the Alps. The Sierras may be more inviting than the forbidding Himalayas. Each can make the most of what he finds where he can find it, between treble and bass on the scale of musical pitch, between before and after in the contest of priorities. There are no seniors and juniors among human souls – all alike are pilgrims on multitudinous pathways to enlightenment. All souls have participated variously in the immense pilgrimage extending through and beyond successive millennia. The Voice of the Silence teaches: “Such are the falls and rises of the Karmic Law in nature.” He who was a prince is a beggar now, the Buddha taught, and he who is exalted today may tomorrow “wander earth in rags”.

In the eyes of the Sage, all temporal distinctions are absurd not only because they are foreshortened in time but also because they pretend to an ultimacy which cannot be upheld except by coercion. No one who has not conquered the will to coerce could freely practise the art of Wu-Wei even in everyday encounters. The Tao is the ontological basis of the archetypal teaching of non-violence, non-retaliation and true benevolence. Nature is not partial, partisan or sentimentally benevolent. This is known to the Sage, who fuses wisdom in action with compassion.

Heaven and earth are ruthless;
They see the ten thousand things as dummies.
The wise are ruthless;
They see the people as dummies.

Tao Teh Ching, 5

From a superficial standpoint, it looks as if God is the chief conspirator, but there is no arbitrary theism in the vision of Tao. The inscrutable mathematics of cosmic balance needs nothing like what Hegel called the cunning of history to upset the best-laid plans of mice and men. From a broader perspective, it seems as if what appears bad in the beginning turns out in time for the better, even for the best. The Good Law ever moves inexorably towards righteousness. The Sage is not benevolent to personal claims. He treats all with a light inexorability. From an external locus in the realm of changing appearances, nothing that is true could ever be said or could even be found. It is only by the inner light that a person becomes a disciple of the Tao, and in the progress of time may even become a friend of the Tao with the help of those who are the Masters of the Tao.

In China reverence for the primordial Divine Instructors of mankind eventually degenerated into empty rituals of ancestor worship. As with ancient Chinese civilization, so also with classical Indian culture there was a progressive diffusion and inward loss of meaning. In ancient India there was a solemn kindling of the sacrificial fire, and every sacred word and ritual act were offered at the altar of the Prajapatis, the Kumaras, the Rishis, the Agnishwatha Pitris or Solar Fathers. In time such practices were reduced to ritual propitiation of the dead for fear of consequences. The weaker souls who participated in that ritualization in China and India are no different from those who incarnated in European and American bodies. Immigrants came in succeeding waves from different parts of the world to the American continent not only for the sake of their own future, but also, under Karma, as pathfinders of the future of mankind. That which caused violence and deception in the past must return, but cyclical justice will also bring back gentleness and truth and beauty in the nobler ancestors. No human being is without ancestors of whom one could be proud. Over a thousand years every man and woman has had a million ancestors. Nothing that was accomplished by a million people over a thousand years is irrelevant to any person. Everyone has a lineage that ultimately traces one back to the Divine Instructors of the human family. Everyone has kinship to those who are the Friends of all beings and who forever abide as Silent Watchers in the night, guarding orphan humanity.

Hermes, November 1978
Raghavan Iyer