Lao Tzu states that real truths aren't flashy.
Occam's razor states that the simplest answer is most often the correct one.
It is a common desire that the most profound of truths be earth-shattering, when they are, in fact, so simple and unassuming. It is common to hold to beliefs precisely because they are obtuse and incomprehensible, when the real truths are self-evident and easily perceived. In the search for absolute truths, it is so easy to construct complex interpolations of delusion to justify what we wish was true, instead of releasing ourselves from attachments and allowing the current of truth to flow through us.
Do not seek justifications or absolutes, or you will find falsehoods to serve; but rather allow reality to reveal itself in its patterns, and attain true comprehension.
I spent the afternoon in my garden, bent in the dappled summer sun, plucking one by one the small weeds that crop up after the rain. It is a serene practice of the discipline, and the mind grows calm and tranquil. It was at this time that I contemplated the nature of weeding.
In weeding, one removes that which is out of place, that which does not belong in the cultivated garden. The character of the plant which is deemed a "weed" is a matter of relative value. Just as a wheat stalk growing among the rose bushes is a "weed," so too is a rose bush growing in the wheat field. And once the weed is identified, one can either uproot it and cast it aside, or replant it in its proper place. To appreciate the "weed" one must appreciated the "garden," regardless, and vice versa: the definitions of each is intertwined in the other.
Thinking of both sides of a seeming paradox without entering a mental deadlock is a prerequisite ability for obtaining insights. The juxtaposition of both reveals the true detail of each.
Yet this likewise presents a paradox: for there are no "weeds," just all things growing in their given context in relation to each other. This is easily resolved. "Weeds" do not truly exist beyond the smallest perception of reality, one thing considered more desireable thatn the other in a specific context. The seeming paradox is the result of a common presumption, rather than the result of awareness or contemplation of conditions at hand, that the characteristic of being a "weed' is universal and constant. This is, of course, wholly false, for even a rose is a "weed" when found in an inappropriate place.
On the broadest scale, this is a constant of reality. All things have their proper context, a place and a time where they are appropriate, even if it is unique, rare, unusual or infrequent compared to all others: this is a fundamental Siidhi precept.
However, contemplation of the conditions at hand, based upon the incisive application of perception, reason and compassion, will reveal that some things are, in relative context, indeed pernicious "weeds" and must be uprooted for the health and growth of the garden. Even so, one must take care: what may seem but a "weed" may be the nascent sprout of the unforeseen blossom which makes the garden complete, to be nurtured in situ until it flowers.
It is foolishness to weed heedlessly, plucking without care for the garden's health simply to remove the weeds, or the potential of future weeds, in the process. Such a practice is sure to destroy the garden. It is equally foolish to remain passive when the need to weed is evident, and let the weeds grow and flourish when one must pluck them for the health of the whole. Such a practice is equally destructive, for the garden becomes strangled by overgrown. One must apply oneself to see the degree of need and act mindfully to address it, and neither spare the weed nor cause excessive harm to the garden in the pursuit.
as in a garden from which the weeds are plucked, likewise within the
human sphere, such "weeding" may manifest as severe and harsh courses
of action. Or, if one has learned to perceive the proper context for
each, take such "weeds" aside and place then in their own fertile soil,
so that they may flourish in their own place, perhaps even in the
garden's heart, for they may prove the to be the perfect blossom.
How does one define the Siidhi discipline and its application of the 3 Rays of Enlightenment?
The discipline is sometimes referred to as "the hard path" of enlightenment, the expression of its insights in the most uncertain of circumstance to ease suffering and do what it right. One seeks the point of equilibrium in any situation, to perceive its unclouded aspects, and thus to act in the correct fashion and to the correct degree. To follow this difficult path, one relies upon the revealing clarity of the 3 Rays to overcome presumption and delusion, and to illuminate one's choices and actions:
At times, this may reveal one must remain passive.
There is a time for actions of all types and degree, no matter how rare ; but to perceive the moment when these are correct, and to act in that moment correctly, is the ultimate purpose of the Siidhi discipline.
In the Siidhi credo, no choice or action — no matter how mundane or common, extreme or unusual — is presumed to be wholly and automatically "wrong" of itself, any more than it is presumed to be wholly and automatically "right" of itself. Rather, all actions are to be judged appropriate or inappropriate in their relative time and place. An action may be inappropriate under all conditions but one, or conversely, may be inappropriate under all but the most extreme and unusual of conditions. If an action is appropriate only one time in a million instances, it is appropriate and correct in that one moment. To pursue such action in the other 999,999 instances, it is inappropriate and foolish, ensuring only harm and suffering. If an action is appropriate only 999,999 times in a million instances, it is appropriate and correct in each of those moments. To pursue such action in the one remaining instance, it is inappropriate and foolish, ensuring only harm and suffering. In the proper time and place, when the moment is correct and the need is truly real, the light of the 3 Rays will confirm the appropriateness of measured action to the appropriate degree, from the most mundane to the most extreme of choices and actions.
One must take care not to be deluded into passivity by either the 999,999 instances nor aversion to the rarity in the one.
This is especially true of extreme actions that are in fact the correct choice for the moment.
To have the means to end suffering and yet be passive is to contribute to the continuation of suffering; and the to act to relieve suffering may itself cause some suffering in the process. If one is clear in one's perception is clear to behold the conditions accurately, one's reason sound to apply kills and knowledge, and one's compassion deep such that one is neither moved by superficial sentiment nor callousness; then one can act decisively and effectively.
I refer to this as The Way of the Surgeon, as one finds this method follows the pattern of medical practice. The example I shall make is this:
Amputation is a standard of medicine, a radical solution to counter worse consequence. If a surgeon resorts to amputating a limb to cure a hangnail, he is mad. Likewise, if a surgeon withholds the scalpel when the patient's limb has succumbed to gangrene, he is equally mad. An effective surgeon must know when and when not to take such extreme measure and when to refrain from them.; and though mindful of his patient's feelings, not be moved by superficial sympathy which might interfere with taking appropriate action, but rather in his compassion do all he can to cure the patient and treat his suffering even if the cure may be a lesser suffering itself.
This method may applied to all choices and actions, and is the fundamental aspect of the Siidhi discipline and its application of the 3 Rays.
Presumption is a dangerous thing, for it tends to occlude the clear awareness of the Three Rays. Regardless of whether the presumption is extreme or centered, the effect of presumption is to warp one's contemplation with desire. The result is usually error; and through error, suffering.
I have often heard, of late, people putting great emphasis on values, concepts so foundational in their thinking that they have come to believe that by pursuing and upholding these subjective things, they will somehow find serenity and perfection in their lives. There is a place for values of all kinds, of course; without out such relative concepts, it would be difficult to weigh things in their proper context. However, when values are presumed to be of universal and absolute quality, such become meaningless; and stand in the way of attaining Enlightenment.
Righteousness is merely the declaration of pure conformity: if conforming to that which is good, it is good; if conforming to that which is not good, it is not good. Of itself, it is a meaningless concept in the development of Enlightenment.
Honor is merely the consistent action of principle: if this principle is good, honor is good; if the principle is not good, neither is the honor so. Honor of itself is a foundation for trust, and one may even trust one who is evil and honorable for their consistency, that they will always be evil in the same fashion. Of itself, honor is meaningless in the development of Enlightenment.
So too, glory and fame, as renown does not bestow Enlightenment.
Fortune is but the accumulation of objects, and such cannot bring about Awareness.
Likewise piety which is the glorification of righteousness as a virtue; nor devotion, which is the glorification of loyalty; nor Iconography and its twin idolatry, which glorify the object; nor worship and ritual which of themselves are mere repetition; nor prayer and penitence, which are but hopeful entreaties and self-denial; law and doctrine, which are naught but established order; nor power and might, which are aimless without sound direction; nor family nor friends nor acquaintances nor any relationships one may have, for who one knows will not bring one closer to Awakening: the value of any of these things or of any other is, in absolute and solely of itself, meaningless; and will prove an impediment in the development of Enlightenment.
As revealed the light of the 3 Rays, each and every value has its significance, appropriate and useful in its moment, its time and place; but none are the route to Enlightenment of themselves. All values are subjective and intrinsically relative.