This is perhaps difficult to understand. Today many of us feel that our lives are too short and would love the chance to do it all again. But what preoccupied Gotama and his contemporaries was not so much the possibility of rebirth as the horror of redeath. It was bad enough to have to endure the process of becoming senile or chronically sick and undergoing a frightening, painful death once, but to be forced to go through all this again and again seemed intolerable and utterly pointless. Most of the religious solutions of the day were designed to help people extricate themselves from samsara and achieve a final release. The freedom of Nibbana was inconceivable because it was so far removed from our everyday experience. We have no terms to describe or even to envisage a mode of life in which there is no frustration, sorrow or pain, and which is not conditioned by factors beyond our control. But Indian sages of Gotama’s day were convinced that this liberation was a genuine possibility. Western people often describe Indian thought as negative and nihilistic. Not so. It was breathtakingly optimistic and Gotama shared this hope to the full.
When he left his father’s house clad in the yellow robes of a mendicant monk who begged for his food, Gotama believed that he was setting out on an exciting adventure. He felt the lure of the “wide open” road, and the shining, perfect state of “homelessness.” Everybody spoke of the “holy life” at this time as a noble quest. Kings, merchants and wealthy householders alike honored these bhikkhus (“almsmen”) and vied with one another for the privilege of feeding them. Some became their regular patrons and disciples. This was no passing craze. The people of India can be as materialistic as anybody else, but they have a long tradition of venerating those who seek the spiritual, and they continue to support them. Still, there was a special urgency in the Ganges region in the late sixth century b.c.e. People did not regard the renunciants as feeble drop-outs. There was a spiritual crisis in the region. The sort of disillusion and anomie that Gotama had experienced was widespread, and people were desperately aware that they needed a new religious solution. The monk was thus engaged in a quest that would benefit his fellows, often at huge cost to himself. Gotama was often described in heroic imagery, suggesting strength, energy and mastery. He was compared to a lion, a tiger and a fierce elephant. As a young man, he was seen as a “handsome nobleman, capable of leading a crack army or a troop of elephants.” People regarded the ascetics as pioneers: they were exploring the realms of the spirit to bring succor to suffering men and women. As a result of the prevailing unrest, many yearned for a Buddha, a man who was “enlightened,” who had “woken up” to the full potential of humanity and would help others to find peace in a world that had suddenly become alien and desolate.
Why did the people of India feel this dis-ease with life? This malaise was not confined to the subcontinent, but afflicted people in several far-flung regions of the civilized world. An increasing number had come to feel that the spiritual practices of their ancestors no longer worked for them, and an impressive array of prophetic and philosophical geniuses made supreme efforts to find a solution. Some historians call this period (which extended from about 800 to 200 b.c.e.) the ‘Axial Age” because it proved pivotal to humanity. The ethos forged during this era has continued to nourish men and women to the present day. Gotama would become one of the most important and most typical of the luminaries of the Axial Age, alongside the great Hebrew prophets of the eighth, seventh and sixth centuries; Confucius and Lao Tzu, who reformed the religious traditions of China in the sixth and fifth centuries; the sixth-century Iranian sage Zoroaster; and Socrates and Plato (c. 427-327), who urged the Greeks to question even those truths which appeared to be self-evident. People who participated in this great transformation were convinced that they were on the brink of a new era and that nothing would ever be the same again.
The Axial Age marks the beginning of humanity as we now know it. During this period, men and women became conscious of their existence, their own nature and their limitations in an unprecedented way. Their experience of utter impotence in a cruel world impelled them to seek the highest goals and an absolute reality in the depths of their being. The great sages of the time taught human beings how to cope with the misery of life, transcend their weakness, and live in peace in the midst of this flawed world. The new religious systems that emerged during this period-Taoism and Confucianism in China, Buddhism and Hinduism in India, monotheism in Iran and the Middle East, and Greek rationalism in Europe- all shared fundamental characteristics beneath their obvious differences. It was only by participating in this massive transformation that the various peoples of the world were able to progress and join the forward march of history. Yet despite its great importance, the Axial Age remains mysterious. We do not know what caused it, nor why it took root only in three core areas: in China; in India and Iran; and in the eastern Mediterranean. Why was it that only the Chinese, Iranians, Indians, Jews and Greeks experienced these new horizons and embarked on this quest for enlightenment and salvation? The Babylonians and the Egyptians had also created great civilizations, but they did not evolve an Axial ideology at this point, and only participated in the new ethos later: in Islam or Christianity, which were restatements of the original Axial impulse. But in the Axial countries, a few men sensed fresh possibilities and broke away from the old traditions. They sought change in the deepest reaches of their beings, looked for greater inwardness in their spiritual lives, and tried to become one with a reality that transcended normal mundane conditions and categories. After this pivotal era, it was felt that only by reaching beyond their limits could human beings become most fully themselves.
Recorded history only begins in about 3000 b.c.e.; until that time we have little documentary evidence of the way human beings lived and organized their societies. But people always tried to imagine what the 20,000 years of prehistory had been like, and to root their own experience in it. All over the world, in every culture, these ancient days were depicted in mythology, which had no historical foundation but which spoke of lost paradises and primal catastrophes. In the Golden Age, it was said, gods had walked the earth with human beings. The story of the Garden of Eden, recounted in the Book of Genesis, the lost paradise of the West, was typicaclass="underline" once upon a time, there had been no rift between humanity and the divine: God strolled in the garden in the cool of the evening. Nor were human beings divided from one another. Adam and Eve lived in harmony, unaware of their sexual difference or of the distinction between good and evil. It is a unity that is impossible for us to imagine in our more fragmented existence, but in almost every culture, the myth of this primal concord showed that human beings continued to yearn for a peace and wholeness that they felt to be the proper state of humanity. They experienced the dawning of self-consciousness as a painful fall from grace. The Hebrew Bible calls this state of wholeness and completeness shalom; Gotama spoke of Nibbana and left his home in order to find it. Human beings, he believed, had lived in this peace and fulfillment before, but they had forgotten the path that led to it.
As we have seen, Gotama felt that his life had become meaningless. A conviction that the world was awry was fundamental to the spirituality that emerged in the Axial countries. Those who took part in this transformation felt restless-just as Gotama did. They were consumed by a sense of helplessness, were obsessed by their mortality and felt a profound terror of and alienation from the world. They expressed this malaise in different ways. The Greeks saw life as a tragic epic, a drama in which they strove for katharsis and release. Plato spoke of man’s separation from the divine, and yearned to cast off the impurity of our present state and achieve unity with the Good. The Hebrew prophets of the eighth, seventh and sixth centuries felt a similar alienation from God, and saw their political exile as symbolic of their spiritual condition. The Zoroastrians of Iran saw life as a cosmic battle between Good and Evil, while in China, Confucius lamented the darkness of his age, which had fallen away from the ideals of the ancestors. In India, Gotama and the forest monks were convinced that life was dukkha: it was fundamentally “awry,” filled with pain, grief and sorrow. The world had become a frightening place. The Buddhist scriptures speak of the “terror, awe and dread” that people experienced when they ventured outside the city and went into the woods. Nature had become obscurely menacing, rather as it had become inimical to Adam and Eve after their lapse. Gotama did not leave home to commune happily with nature in the woods, but experienced a continuous “fear and horror.” If a deer approached or if the wind rustled in the leaves, he recalled later, his hair stood on end.