SPIRITUALITY: WHAT IS THE POINT?

What's the point?

We all get up in the morning, go to bed in the evening, eat, sleep, work, eat, sleep, and work, day after day after day, but . . .

What's it all about? Why? Where is this all leading?

t may well be a fact that life, at least at is is usually lived, actually is absurd when seen from a certain perspective.

"Ivan Ilych's life
had been most simple and most ordinary
and therefore most terrible."
- Leo Tolstoy

There is ample evidence for this - as found, for example, by simply reading a few history books, or even just a copy of Man's Search for Meaning by Viktor Frankl. While Frankl's book may not provide the solution to the experience of meaninglessness, it presents an almost perfect case study in how absurd, cruel, unjust, pointless, and simply insane life can sometimes (er, often) be.

And those who are not in denial of these facts or experiences, and have the capacity and willingness to face these fairly unpleasant realities, tend to be, naturally, a little bugged by them.

This includes many intelligent and perceptive individuals throughout history. Such as, for example . . .

Leo Tolstoy
describes the experience:

"But five years ago
something very strange began to happen to me. At first I began having moments of bewilderment, when my life would come to a halt, as if I did not know how to live or what to do; I would lose my presence of mind and fall into a state of depression. But this passed, and I continued to live as before. Then the moments of bewilderment recurred more frequently, and they always took the same form. Whenever my life came to a halt, the questions would arise: Why? And what next?

At first I thought these were pointless and irrelevant questions. I thought that the answers to them were well known and that if I should ever want to resolve them, it would not be too hard for me; it was just that I could not be bothered with it now, but if I should take it upon myself, then I would find the answers. But the questions began to come up more and more frequently, and their demands to be answered became more and more urgent . . .

The questions seemed to be such foolish, simple, childish questions. But as soon as I laid my hands on them and tried to resolve them, I was immediately convinced, first of all, that they were not childish and foolish questions but the most vital and profound questions in life, and, secondly, that no matter how much I pondered them there was no way I could resolve them. Before I could be occupied with my Samara estate, with the education of my son, or with the writing of books, I had to know why I was doing these things. As long as I do not know the reason why, I cannot do anything. In the middle of my concern with the household, which at the time kept me quite busy, a questions would suddenly come into my head: "Very well, you will have 16,200 acres in the Samara province, as well as 300 horses; what then?" And I was completely taken aback and did not know what else to think. As soon as I started to think about the education of my children, I would ask myself, "Why?" Or I would reflect on how the people might attain prosperity, and I would suddenly ask myself, "What concern is it of mine?" Or in the middle of thinking about the fame that my works were bringing me I would say to myself, "Very well, you will be more famous than Gogol, Pushkin, Shakespeare, Moliere, more famous than all the writers in the world - so what?
And I could find absolutely no reply.

My life came to a stop. I could breathe, eat, drink, and sleep; indeed, I could not help but breathe, eat, drink, and sleep. But there was no life in me because I had no desires whose satisfaction I would have found reasonable. If I wanted something, I knew beforehand that it did not matter whether or not I got it.
If a fairy had come and offered to fulfill my every wish, I would not have known what to wish for. If in moments of intoxication I should have not desires but the habits of old desires, in moments of sobriety I knew that it was all a delusion, that I really desired nothing. I did not even want to discover truth anymore because I had guessed what it was. The truth was that life is meaningless . . .

The only thing that amazed me was how I had failed to realize this in the very beginning. All this had been common knowledge for so long. If not today, then tomorrow sickness and death will come (indeed, they were already approaching) to everyone, to me, and nothing will remain except the stench and the worms. My deeds, whatever they may be, will be forgotten sooner or later, and I myself will be no more. Why, then, do anything? How can anyone fail to see this and live? That's what is amazing! It is possible to live only as long as life intoxicates us; once we are sober we cannot help seeing that it is all a delusion, a stupid delusion! Nor is there anything funny or witty about it; it is only cruel and stupid.
- excerpt from Confession

- and Herman Melville . . .

". . . take high abstracted man along;
and he seems a wonder, a grandeur and a woe.
But from the same point,
Take mankind in the mass,
and for the most part,
they seem a mob of unnecessary duplicates . . ."
- Herman Melville, Moby Dick

- and William Shakespeare . . .

"O God! O God!
How weary, stale, flat, and unprofitable
Seem to me all the uses of this world . . .

This goodly frame, the earth,
seems to me a sterile promontory;
this most excellent canopy, the air, look you,
this brave o'erhanging firmament,
this majestical roof fretted with golden fire,
why,
it appears no other thing to me
but a foul and pestilent congregation of vapors.
What a piece of work is a man!
How noble in reason! how infinite in faculty!
in form, in moving, how express an admirable! in action how like an angel!
in apprehension how like a god!
And yet, to me, what is this quintessence of dust?
man delights not me; no, nor woman neither . . .

For who would bear the whips and scorns of time,
The oppressor's wrong, the proud man's contumely,
The pangs of dispriz'd love, the law's delay,
The insolence of office, and the spurns
That patient merit of the unworthy takes,
When he himself might his quietus make
With a bare bodkin? who would fardels bear,
To grunt and sweat under a weary life . . . "
- William Shakespeare, Hamlet

- and the author(s) of a 2,500 year-old Sanskrit tale . . .

". . . Because I have no wish for victory, Krishna,
nor for a kingdom, nor for its pleasures.
How can we want a kingdom, Govinda, or its pleasures or even life,
When those for whom we want a kingdom,
and its pleasures, and the joys of life,
are here in this field of battle about to give up their wealth and their life?
Facing us in the field of battle are teachers, fathers and sons;
grandsons, grandfathers, wives' brothers; mothers' brothers and fathers of wives.
These I do not wish to slay, even if I myself am slain.
Not even for the kingdom of the three worlds:
how much less for a kingdom of the earth!"
- The Bhagavad Gita

- and King Solomon . . .

"I have seen all the works that are done under the sun;
and behold, all is vanity and vexation of spirit.
That which is crooked cannot be made straight;
and that which is wanting cannot be numbered . . .
Then I looked on all the works that my hands had wrought,
and on the labor that I had labored to do:
and, behold, all was vanity and vexation of spirit,
and there was no profit under the sun . . ."
- Ecclesiastes

Some individuals - but only a few who possess a certain measure of intelligence - see life in a certain way that it appears meaningless. After all, we live for several years, then die. We work and work, but eventually everything we are working on crumbles to dust. What, then, is the point?

"She's polishing the brass on the Titanic, man.
It's all going down."
- Tyler Durden, Fight Club

Why, since life is inevitably full of suffering, do we go through it?

Or in a sense, this is another way of asking "Why Are We Here?"

"The truth is that your daily life is but a thin strip of experience
barely seeming in the profundity of who you are at depth.
Your activities and relationships never capture the grandeur
that wants to unfold from your heart into the world.
There may be moments of palpable glory,
brief openings through which magnificence effulgence without curtail,
but mainly your life is a tragic almost-there
of unfulfilled longing and partial gestures of tense effort."
- David Deida


So what can we do about it?

"It is only when we realize that life is taking us nowhere
that it begins to have meaning."
- P.D. Ouspensky


Many individuals might experience meaninglessness as a kind of depression after experiencing a loss.

For example, suppose a person loses a house, a car, a job, a relationship, or a person who meant a great deal to them. After this loss happens, the individual can experience a painful "emptiness," an absence, something like a newly-lost tooth of the soul, which feels extremely uncomfortable.

The process of healing from this loss lies in grieving and eventually accepting the loss, and allowing oneself to move on, honoring what has been lost while continuing to live.

And since, in the way life is built, loss is an inevitable part of things, a large part of this aspect lies in preparing oneself . .

Preventing Meaninglessness from Attachments

In a way, some unnecessary suffering can be avoided through not getting wrongfully and improportionately "attached" to certain things, whether they be houses, cars, jobs, relationships, ideas, theories, or even people.

There is a phrase "All is change," pointing to the truth that everything changes (except possibly for change itself) - which is a short version of the Buddhist teaching on "Impermanence." When we truly understand "impermanence," then we can also understand that becoming too attached to anything - because any "thing" is, given a long enough time span, necessarily impermanent - then suffering, when that change comes, is inevitable.

This is why many spiritual teachers speak of an attitude of "detachment" - which is not coldly keeping oneself removed and distant from life, but maintaining a proper perspective in things, and not making them the ground and nature of one's own purpose of life. In a way, ignoring impermanence is like looking for "IT" in all the wrong places, or searching for something permanent in the impermanent, for God in places or things where God will not be found.

"It is not for man to seek, or even to believe in, God.
He only has to refuse his ultimate love to everything that is not God.
This refusal does not presuppose any belief.
It is enough to recognize what is obvious to any mind:
that all the goods of this world,
past, present, and future, real or imaginary,
are finite and limited and radically incapable of satisfying
the desire that perpetually burns within us
for an infinite and perfect good."
- Simone Weil

Meaningless as No "Games Worth Playing"

"Seek,
above all,
for a game
worth playing."
- Robert S. de Ropp

Meaninglessness can arrive for a person who sees life as more or less a series of "games" - and none of those games are worth playing.

This can be viewed as spending one's entire life working one's way to the "top of the ladder, only to find that there is nothing there, slaving away at a disagreeable job for one's entire life, only to be rewarded with a demotion, mandatory retirement, or a cheap gold watch; giving one's life to a business, a relationship, a family, a work of art, only to come in the end to see that all the work, sweat, and pain involved is essentially for nothing.

This is the situation for many sensitive and perceptive individuals, who see through many of the games, and so, don't see them as worth getting involved in.

The "solution," in this case, lies in finding "a game worth playing." How does one do this? Well, every individual finds the way for themselves . . . but many alternate option are available, such as, for example, the search for God, the search for Love, or one suggestion proposed by a guy named Robert de Ropp is something called "The Master Game" . . .

"The fact is that this is what society is and always has been:
A symbolic action system,
a structure of statuses and roles, customs and rules for behavior,
designed to serve as a vehicle for earthly heroism . . .
It doesn't matter whether the cultural hero-system
is frankly magical, religious, and primitive or secular, scientific, and civilized.
It is still a mythical hero-system in which people serve in order to earn a feeling of primary value, of cosmic specialness, of ultimate usefulness to creation, of unshakable meaning."
- Ernest Becker, The Denial of Death

Meaninglessness as Created by Wrong Meditation


"There are many pitfalls along the path of meditation,
but there are two principal ones:
the first in which the meditator seeks to be pure observer
by suppressing the (identity of being a) participator (in life),
the other in which the meditator seeks to be pure participant.
In both there is the search for the One at the expense of two . . .
Both extremes, observing and participating, simply "get rid of" ego by a trick.
Both, if used as a form of meditation, lead students
to resent the "interference" of life with their "practice":
on the one hand, seeing life more and more
as a meaningless parade,
scorning people who participate and get involved;
and on the other hand, feeling more and more put upon by things,
feeling increasing self-pity and seeking quiet
- or paradoxically, seeking intense orgiastic situations
such as acid rock, strobe lights, drugs, or the rallies of demagogues and faith healers."
- from The Iron Cow of Zen by Albert Low




Human beings, whoever they may be,
consciously or unconsciously look for a meaning to their lives.
They need a reason to live and, each day, try to find it
through all that their domestic, social and professional life give them.
But in reality no success, no material possession can give them the meaning of life,
precisely because it is a matter of 'meaning',
and meaning is not a material reality;
it can only be found up above on the subtle planes.
In the lower regions, we can find only forms.
Of course we can fill up the form with content,
which is in the feeling, the sensation we experience
when we truly love an object, a person or an activity.
But feeling is often temporary,
and when we lose it, we are left with a sense of emptiness and pain.
So we must look beyond the content for the meaning.
When we reach the meaning, we are fulfilled."
- Mikhaël Omraam Aïvanhov