To act, or not to act. The above discourse represents a stream of thought and impetus that speaks to one of the fundamental choices of consciousness. Within the time-bound stream of human incarnation, tales of woe and revenge are rife. The perspective shared is popular, but controversial. The emotional byproduct of desire, in the above-illustrated instance originate in love that becomes pain, then grief and anger when that love is lost. The choice then becomes to internalize or externalize the manifestation of that suffering. In either silent and emotionally-destructive suffering or perceived righteousness and anger expressed through vengeful retaliation.
In too many movies to name we are given sympathetic protagonists to whom some wrong has been done. In the processing of the grief, anger and revenge become the most celebrated methods of dealing with suffering. But anger is an imposition, a lack of clarity of vision and thought, as much as it is a pervasive theme leading characters and real people into situations that then require an oppositional release of energy in order to remedy.
Revenge is a dish best served cold. Live by the sword, die by the sword.
In the Baghavad-Gita, Krishna remonstrates Arjuna, reminding him of his dharma and exorting him to go out and kill his foes, be they relatives or not. He is justified in his killing, as it is his path in life to do so. In religions beyond count death is justified when it occurs to the enemy of god, whomever or whatever that god might be. In nature, the circle of life, death occurs as a condition of living, no thing, no one is immune from its fell touch, beyond its cold grasp. It is generally accepted that to kill in self-defense is a basic right and morally defensible.
To take life for very specific reasons has its place.
To engage in acts that balance the scale must, therefore, be a part of life. A part of existence within a dichotomous world, where the expression of reality occurs within the reach of two opposite ends of a spectrum that spiral around a central core. The reality of this is often overlooked. The dichtomy is really a trichotomy. There are not two extremes, there are three. The central extreme is the one around which the dualistic poles revolve, the stable and powerful center of an eternal revolution.
Accepting the reality that bad things must be just as good things must be and just as neutral things must be is a necessary part of becoming aware of the nature of perception. Accepting the truth not only of our existence and participation in life and the world, but also of our relation to all other expressions of collective consciousness and discrete expressions of individuated consciousness. The will to act then takes on a larger role within our personal perceptive fields when we recognize the full extent of our choice matrix and act according to our orientation. The inevitable realization is that there is absolutely nothing wrong with the world. That everything that happens is exactly as it should be. While those of a “good” orientation combat those of a “bad” orientation those in the “middle” co-exist and the world goes on, as it must.
From Machiavelli, we get, “The ends justify the means”. From the Greek playwright, Sophocles, “The end excuses any evil”, and a Roman poet, Ovid, “‘The result justifies the deed”. We each have a personal relation to the underlying premise in these quotes. Our lives are a result of many different actions, on the part of many actors, none of which we are responsible for. Actions that span the gamut between perceptive good and evil. Being a genetic admixture of American Indian, African and Western European, I would not be incarnate in the form I am currently in without the depredations and horror of genocide and enslavement. Our physical forms are a manifestation of the will to action, taken by countless humans during the entire length of the unknown span of human existence.
Together, we co-create the Present moment. Our individual stories combine to create a greater, collective tale, one written upon the very fabric of Creation itself and consisting of actions taken by individuals and groups of different orientations, all for the purpose of full expression of potentiality, a complete and continuous representation of All That Was, Is And Ever Can Be. The Trichotomy is multi-dimensional and expresses all varieties of consciousness and expression, all inter-related, all inter-acting, all inter-dependent. No part of the whole can be defined without the existence of all other parts. We choose our roles, and we play them. Or, as Shakespeare wrote:
All the world’s a stage,
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts,
His acts being seven ages. As, first the infant,
Mewling and puking in the nurse’s arms.
And then the whining school-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon’s mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slipper’d pantaloon,
With spectacles on nose and pouch on side,
His youthful hose, well saved, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.
The true Never-ending Story is our lives, the context, consciousness unbound and fully expressive of unlimited possibility. Omnipresent, omniscient, omnipotent. All is as it should be.
Making peace with that is making peace with yourself and, eventually, the world.