Our pathfinders knew that we would be encountering endless choices whose consequences would draw us either toward or away from the spirit of their joy. Although they came from vastly different cultures and times, they are surprisingly consistent when directing our attention to the nature of the choice. They point us toward spirits that flow from an encompassing holistic spirit that we can trust to bring us into a vibrant harmony with one another and away from spirits that flow from a countering egotistic spirit focused principally on personal gratification. The context of our choice often gives rise to general pairings our pathfinders frequently addressed.
Unity versus Division:
If you love those who love you, what credit is that to you? For even sinners love those who love them. … But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful. (Luke 6:32–36)
Tsze-chang asked what constituted intelligence. The Master said, “He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed …may be called far-seeing.” (Analects XII:6)
Self-Insistence versus Selfishness:
Fame or one’s own self, which does one love more? One’s own self or material goods, which has more worth? Loss [of self] or possession [of goods], which is the greater evil? . . . The contented man meets no disgrace; Who knows when to stop runs into no danger—He can long endure. (Tao Te Ching XLIV)
It will be like a man going on a journey, who called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on a journey. The man who had received five bags of gold went at once and put his money to work and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received one bag went off, dug a hole in the ground and hid his master’s money. (Matthew 25:14–18)
And whoever strives hard, strives for himself. Surely Allāh is Self-sufficient, above [need of] [His] creatures. And those who believe and do good, We shall certainly do away with their afflictions and reward them for the best of what they did. (Quran 29:6–7)
Truthfulness versus Deception:
The Master said, “I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen, or a small carriage without the arrangement for yoking the horses?” (Analects II:22)
He who testifies faithfully tells the truth, but a false witness, deceit. There is blunt talk like sword-thrusts, but the speech of the wise is healing. Truthful speech abides forever, a lying tongue for but a moment. (Proverbs 12:17–19)
Humility versus Superiority:
The Sage puts himself last, and finds himself in the foremost place; regards his body as accidental, and his body is thereby preserved. Is it not because he does not live for Self that his Self achieves perfection? (Tao Te Ching VII)
Pride goes before ruin, arrogance, before failure. Better to be humble and among the lowly than to share spoils with the proud. He who is adept in a matter will attain success; happy is he who trusts in the Lord. (Proverbs 16:18–20)
Self-Responsibility versus Faultfinding:
Not the unworthy actions of others, not their [sinful] deeds of commission or omission, but one’s own deeds of commission and omission should one regard. (Dhammapada IV:7)
Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? (Matthew 7:3)
Generosity versus Greed:
The Master said, “The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.” The Master said, “He who acts with a constant view to his own advantage will be much murmured against.” (Analects IV:11–12)
Come, look at this world, resembling a painted royal chariot. The foolish are sunk in it; for the wise there is no attachment for it. (Dhammapada XIII:5)
Send your bread forth upon the waters; for after many days you will find it. Distribute portions to seven or even to eight, for you cannot know what misfortune may occur on earth. (Ecclesiastes 11:1–2)
If you give in charity openly it is well, and if you hide it and give it to the poor it is better for you. (Quran 2:271)
Service versus Dominance:
Let the greatest among you become as the youngest, and the leader as one who serves. For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves. (Luke 22:26–27)
Victory brings hatred; the conquered dwells in sorrow. He who has given up [thoughts of both] victory and defeat, he is calm and lives happily. (Dhammapada XV:5)
Immortality versus Mortality:
The evil doer grieves in this world, and he grieves in the next; he grieves in both. He grieves, he is afflicted, seeing the evil of his own actions. The righteous man rejoices in this world and rejoices in the next; he rejoices in both. He rejoices and becomes delighted, seeing the purity of his own actions. (Dhammapada I:15–16)
Jesus answered, “Truly, truly I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of flesh is flesh, and that which is born of Spirit is spirit. (John 3:5–6)
The life of this world is only sport and play. It is surely the home of the Hereafter that will be life extended and new, if only they knew! (Quran 29:63)
In what sense might these understandings of our pathfinders be true? When it comes to philosophical understandings, we gravitate to those that can be argued from initial concepts and assertions that appeal to us. Similarly, when it comes to religious understandings, we gravitate toward the spirits of those who appeal to us. The choice reflects how we see ourselves and others. If we are drawn to those seeking a fuller life for others via inclusive associations, we gravitate to the encompassing spirits of our pathfinders. If we are drawn to those getting what they can for themselves via exclusive associations, we drift away to possibly attractive but ultimately divisive spirits. The nature of our peace and joy and the truths and consequences of our lives flow from the spirits that attract and guide us.
Our pathfinders tell us that, for better or for worse, an eventual reckoning comes to all. While we live, we can always choose to enter the lasting joy into which the inclusive doors open. By the time our options cease, tragedy awaits those who find themselves forever locked away from the many welcoming spirits their self-interest has imprisoned, ignored, or locked out. John Newton captured how dramatic our sense of that truth and its consequences is when he wrote, “Amazing Grace! How sweet the sound that sav’d a wretch like me! I once was lost, but now am found, was blind; but now I see.”
[1] Johnson, M. A., 2018, Questioning God’s Will: Reflections on Pivotal Concerns in My Parents’ Letters, EA Books, Inc., Oviedo, 115-122.
