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BPS Newsletter Cover Essay #14 (Winter 1989)
THE QUEST FOR MEANING
by Bhikkhu Bodhi
However much the modern world may pride itself on its triumphs over
the follies and foibles of the past, it appears that the progress we
credit ourselves with has been bought at a price so steep as to throw
into question the worth of our achievements. This price has been
nothing less than the shared conviction that our lives are endowed
with ultimate meaning. Though in earlier ages men and women lived in
a space populated largely by figments of the collective imagination,
they could still claim a precious asset that we sorely lack: a firm
and buoyant belief that their everyday lives were encompassed by a
penumbra of enduring significance stemming from their relation to a
transcendent goal.
Present-day attitudes, however, molded by scientific reductionism and
technocratic audacity, have combined forces to sweep away from our
minds even the faint suspicion that our lives may possess any deeper
meaning than material prosperity and technological innovation. For an
increasing number of people today the consequence of this militancy
has been a pervasive sense of meaninglessness. Cut loose from our
moorings in a living spiritual tradition, we find ourselves adrift on
a sea of confusion where all values seem arbitrary and relative. We
float aimlessly along the waves of caprice, without any supreme
purpose to serve as the polestar for our ideals, as the wellspring
for inspired thought and action.
But just as little as nature can tolerate a vacuum, so humankind can
little tolerate a complete loss of meaning. Thence, to escape the
plunge into the abyss of meaninglessness, we grasp after flotsam,
attempting to immerse ourselves in distractions. We pursue pleasure
and power, seek to augment our wealth and status, surround ourselves
with contraptions, invest our hopes in personal relationships that
only conceal our own inner poverty. At the same time, however, that
our absorption in distractions helps us to cope with the
psychological void, it also stifles in us a deeper and still more
insistent need -- the longing for a peace and freedom that does not
depend upon external contingencies.
One of the great blessings of the Buddha's teaching is the remedy it
can offer for the problem of meaninglessness so widespread in human
life today. The Dhamma can serve as a source of meaning primarily
because it provides us with the two requisites of a meaningful life:
an ultimate goal for which to live, and a clearcut but flexible set
of instructions by which we can advance towards that goal from
whatever station in life we start from.
In the Buddha's teaching the quest for ultimate meaning does not
begin, as in the theistic religions, with propositions about a
supernatural scheme of salvation to be assented to in faith. It
begins, rather, by focusing upon an experiential problem right at the
crux of human existence. The problem, of course, is the problem of
suffering, the boundaries of which are shown to extend beyond our
immediate subjection to pain, misery and sorrow, and to encompass all
that is conditioned precisely because of its impermanence, its
vulnerability, its lack of abiding substance.
The goal of the teaching, the unconditioned element which is Nibbana,
then comes to have a decisive bearing upon our vital concerns because
it is apprehended as the cessation of suffering. Though in its own
nature it defies all the limiting categories of conceptual thought,
as the cessation of suffering Nibbana provides the final answer to
our innermost yearnings for an imperishable peace, for complete
freedom from sorrow, anxiety and distress. The way that the quest for
this goal intersects with the course of our everyday life is made
plain by the Buddha's analysis of the cause of suffering. The cause
of suffering, the Buddha holds, lies within ourself, in our selfish
craving conjoined with blinding ignorance, in the three evil roots
that taint our normal engagement with the world: greed, hate and
delusion. Thence the freedom from suffering that we seek lies in the
eradication of these three roots.
To orient our life towards the goal of deliverance from suffering
requires that we tread the path that leads to and merges with the
goal. This path is the Noble Eightfold Path, which brings an end to
suffering and bondage by enabling us to extricate the causes of
suffering embedded in our hearts. We begin the path exactly where we
are, in the midst of error and defilement, and by clarifying our
views, transforming our attitudes, and purifying our minds, we
advance by stages towards the direct realization of the ultimate
good.
If the goal towards which the path points lies beyond the pale of
conditioned existence, to walk the eightfold path is to discover
within the confines of conditioned existence dimensions of meaning
previously unknown. This richness of meaning stems from a twofold
source. One is the recognition that the following of the path brings
a diminishment of suffering for ourselves as well as others, and at
the same time an enhancement of joy, mental equipoise and peace. The
other source of meaning is the conviction that the values we are
pursuing are not merely subjective and arbitrary, but are grounded in
an absolutely objective order, in the very nature of things.
As we embark on the way to the end of suffering, the final goal no
longer appears merely as a distant shore but becomes refracted in our
experience as the challenge of overcoming the unwholesome roots, and
of assisting our fellow beings to do the same. This challenge, the
task of actualizing our own good and the good of others, becomes at
the same time life's inner core of meaning: to transmute greed into
generosity and relinquishment, to replace hate with love and
compassion, and to dispel delusion with the light of liberative
wisdom.
* * * * * * * *