This is a beautiful question.
We are the Witness.
Yes, you are not in misery because of karma (cause and effect ), you are in misery because you are the doer.. But the reason for your suffering is not what you did, the reason is your identification with the doing. And this you can drop this very moment.
Instead of searching for that second bird, bring some changes in yourself right where you stand. Start being less of a doer and put more emphasis on being a witness. These two ways are open to you in every situation – to become the doer or to become the witness. Try to become the witness.
Do not give up action. Act but act as if not acting. Do your actions as if you are not doing them. Rather, they are happening. Everything is happening – the breath comes and goes. You do not take the breath, you do not release the breath – it happens on its own. Life also is like that. You establish yourself in inaction and let all actions take place as they will.
In Lao Tzu’s system, there is no place for God because he says that even this suggestion gives rise to duality. He says: ”By saying even this, that God is the doer, we plant our ego on God.” Besides, it suggests some doer, even if it is God and not us. According to Lao Tzu, there is no doer. Actions take place on their own. This is a little difficult to understand. It is easy for us to accept God as the doer. If not us, God is the doer. Our logic remains intact.
But Lao Tzu says: ”Why do you want to involve Him in this business of being the doer, when you yourself are not prepared to be the doer?” There is no doer; there are only happenings. The wind blows, the leaves rustle, the waves of the oceans rise and fall. The world is a collection of the happenings, there is no doer. When this comes within your understanding, then you let things happen. You are neither the doer nor the non-doer. Then you let things happen as they will and you merely watch them happening. Then you reach the state that Krishna speaks of.
Krishna said to Arjuna, ”Leave all this.” Perhaps Arjuna was not as worthy a disciple of Krishna as Lao Tzu’s disciples. Therefore Krishna had to say, ”Leave everything to God. It is He who does everything. Do not interfere in His work. Take yourself only as a means that He employs in order to carry out a particular task.”
Remember, if Lao Tzu were in Krishna’s place he would never have given Arjuna such a long sermon. Lao Tzu, in the first place, would not have spoken at all. If Arjuna could read his silence, well and good.
Lieh Tzu says: ”I have heard of teachers who teach with the help of words. And, there are teachers who teach without the medium of words.”
Lieh Tzu stayed with Lao Tzu for twelve long years. Never did he ask Lao Tzu a single question nor did he receive a single answer. Lieh Tzu would sit in a corner and listen to Lao Tzu when he answered the questions of others. Years later, Lao Tzu himself asked him one day, ”Have you nothing to ask?”
Lieh Tzu said, ”If I have your permission I will ask.”
”Why did you remain silent all these years?” Lao Tzu asked him.
Lieh Tzu replied. ”I have gained so much understanding sitting silently with you that I did not want to cause a disturbance with words.”
To this, Lao Tzu said, ”It is, therefore, that I say that you are now eligible to ask. He who finds speech an obstruction is freed from the illness of speaking. Now we can converse because words will cause no hindrance. He who discovers the bliss of silence cannot be hindered by words. Now, we can safely exchange our views.”
The teachings of Lao Tzu are essentially for a feminine mind. Therefore, his disciples are bound to be basically different. Whether feminine or masculine, the result is the same. One may drown one’s ego in the service of God and not consider oneself to be the doer; or, like Lao Tzu, follow the path of non-action, where things happen by themselves and the sadhaka says he is not the doer.