Chapter II * Verse 21
105
But there is one other solution, as I have endeavoured to shew. 
We may accept (what after all it is absurd to accuse and oppose) 
the essential character of existence. We cannot extirpate or even 
alter in the minutest degree either the matter or manner of any 
element of the Universe, where each item is equally inherent and 
important, each consubstantial and coherent, each aequipollent, 
independent, and interdependent.
We may thus acquiesce in the fact that it is apodeictically1 
implicit in the Absolute to apprehend itself by self-expression as 
Positive and Negative in the first place, and to combine these 
primary opposites in an infinite variety of finite forms.
1 [Certainly or demonstrably.]
We may thus cease either (1) to seek the Absolute in any of its 
images, knowing that we must abstract every one of their quali­
ties from every one of these equally if we would unveil it; or (2) to 
reject all images of the Absolute, knowing that attainment thereof 
would be the signal for the manifestation of that part of its nature 
which necessarily formulates itself in a new universe of images.
Realizing that these two courses (the materialist’s and the mys­
tic’s) are equally fatuous, we may engage in either or both of two 
other plans of action, based on assent to actuality.
We may (1) ascertain our own particular properties as partial 
projections of the Absolute; we may allow every image presented 
to us to be of equally intrinsic and essential entity with ourselves, 
and its presentation to us a phenomenon necessary in Nature; and 
we may adjust our apprehension to the actuality that every event 
is an item in the account which we render to ourselves of our own 
estate. We dare not desire to omit any single entry, lest the balance 
be upset. We may react with elasticity and indifference to each 
occurrence, intent only on the idea that the total, intelligently 
appreciated, constitutes a perfect knowledge not indeed of the 
Absolute but of that part thereof which is ourselves. We thus 
adjust one imperfection accurately to another, and remain con­
tented in the appreciation of the righteousness of the relation.
This path, the “Way of the Tao,” is perfectly proper to all 
men. It does not attempt either to transcend or to tamper with 
Truth; it is loyal to its own laws, and therefore no less perfect