(from the viewpoint of an Aspriring Theravadin)
The sanctity of life is unquestionable. We lived, living still and will continue to live until our consciousness ceases. But then, living itself often triggers a sense of unworthiness for failing to identify the meaning and purpose of life; precisely, the sort of life to lead that will meet its very objective which is nevertheless, undefined still by many.
Out of convenience and ignorance, we allow ourselves to flow into the mainstream of established norms and conventions, so as to be deemed related to or secured for being a part of the larger, predominant community. Having built a family life, securing a successful career and being financially viable are classic examples of the supposed, conventional life pursuant. The measure of success becomes dependent on these benchmarks as they have unconsciously transformed into a shared standard for achievement. Fear of being marginalized, we become gradually and forcefully engaged to this stereotypical idea of life. Even when such ‘ideal model’ of life is much accomplished, we then become too exhausted to engross in its seemingly endless routines. As a result, such trivial regularities become purely mechanical and meaningless. This is when one unexcitedly questions the meaning and purpose of life.
As evolution sets in, the influence of norms and conventions deteriorates as we choose to conflict and develop into ‘trend setters’ in pursue of our personalized, desired life. Hence, narrowing down life pursuant to mere self-satisfying and heavily embarked on the idea that life is now and to live life fullest, we soon become pure indulgent of worldly pleasures even at the expense of others. Unguarded by values or principles, our self-centeredness grows out of control and subsequently to the extent that we begin to approve or become defensive of our narcissistic behaviors. Behaving in an increasingly joyless compulsion, life is then seen too ‘weightless’ to have meaningful motives. As a result, we unconsciously become slaves of our egos which no amount selfish pursuant can ever be fulfilled.
And when we get totally lost in direction, we seek guidance and refuge in the teachings of religion. The meaning and purpose of life is definitely answerable when posed to a religious person, as he may boldly claim to be living a pious life as defined by or in accordance with his religion. Still, a perfected religious life of rigidity is often impossible in this complex, developing environment. The teachings of religion are constantly challenged to justify uncertainties and relevance. Nevertheless, an absolute assurance is never obtainable. Even among themselves are subjected to varying interpretation and the justification of right and wrong can sometimes be so arbitrary and contradicting that no definite answer is ever achieved. It is interesting to see how some claim to uphold a religious life but personalized it to suit worldly needs and responsibilities. But to what extent such incorporated flexibility not deviate from the teachings or defeat the purpose of religion altogether?
It is only when crisis strikes that we repeatedly question the purpose and meaning of life. Due to ignorance and inadequate understanding, these unresolved questions are left pending and undefined, perhaps indefinitely. Again and again we deliberately motivate ourselves to live the present life but often cannot help having recurring thoughts on the purpose and meaning of life and beyond.
We must agree that to achieve happiness is what gives meaning and purpose to life. But the happiness that we gain through satisfying worldly pleasures of the senses is insatiable and do not last. Hence, we continually fall into remorse, dissatisfaction and resentment for failing to understand the nature of life. Worldly happiness is therefore claimed to be unreal happiness as they are subjected to impermanence.
As such, true Theravadins aspires to attain real happiness which is everlasting, not impermanent, does not arise and pass away, and beyond the five senses. It is thus our ultimate perspective of life to attain a mental state of perfected peace; to exhaust existence from the seemingly unceasing rounds of death and rebirth by leading not a religious, but spiritual life.
No ‘way of life’ should be justified or be seen superior over another (though justifiable from most religious point of view). It is purely experimental and a choice of ones own based on his understanding of the nature of life. Still at the end of the day, we are answerable to the life we chose. It is therefore of little use to self-proclaim, being hypocritical or genuine because ultimately, it is our conscience that matters. And so, perhaps it is time for us to contemplate and re-establish the purpose and meaning of life, consistent with the ‘real’ objective.
Out of convenience and ignorance, we allow ourselves to flow into the mainstream of established norms and conventions, so as to be deemed related to or secured for being a part of the larger, predominant community. Having built a family life, securing a successful career and being financially viable are classic examples of the supposed, conventional life pursuant. The measure of success becomes dependent on these benchmarks as they have unconsciously transformed into a shared standard for achievement. Fear of being marginalized, we become gradually and forcefully engaged to this stereotypical idea of life. Even when such ‘ideal model’ of life is much accomplished, we then become too exhausted to engross in its seemingly endless routines. As a result, such trivial regularities become purely mechanical and meaningless. This is when one unexcitedly questions the meaning and purpose of life.
As evolution sets in, the influence of norms and conventions deteriorates as we choose to conflict and develop into ‘trend setters’ in pursue of our personalized, desired life. Hence, narrowing down life pursuant to mere self-satisfying and heavily embarked on the idea that life is now and to live life fullest, we soon become pure indulgent of worldly pleasures even at the expense of others. Unguarded by values or principles, our self-centeredness grows out of control and subsequently to the extent that we begin to approve or become defensive of our narcissistic behaviors. Behaving in an increasingly joyless compulsion, life is then seen too ‘weightless’ to have meaningful motives. As a result, we unconsciously become slaves of our egos which no amount selfish pursuant can ever be fulfilled.
And when we get totally lost in direction, we seek guidance and refuge in the teachings of religion. The meaning and purpose of life is definitely answerable when posed to a religious person, as he may boldly claim to be living a pious life as defined by or in accordance with his religion. Still, a perfected religious life of rigidity is often impossible in this complex, developing environment. The teachings of religion are constantly challenged to justify uncertainties and relevance. Nevertheless, an absolute assurance is never obtainable. Even among themselves are subjected to varying interpretation and the justification of right and wrong can sometimes be so arbitrary and contradicting that no definite answer is ever achieved. It is interesting to see how some claim to uphold a religious life but personalized it to suit worldly needs and responsibilities. But to what extent such incorporated flexibility not deviate from the teachings or defeat the purpose of religion altogether?
It is only when crisis strikes that we repeatedly question the purpose and meaning of life. Due to ignorance and inadequate understanding, these unresolved questions are left pending and undefined, perhaps indefinitely. Again and again we deliberately motivate ourselves to live the present life but often cannot help having recurring thoughts on the purpose and meaning of life and beyond.
We must agree that to achieve happiness is what gives meaning and purpose to life. But the happiness that we gain through satisfying worldly pleasures of the senses is insatiable and do not last. Hence, we continually fall into remorse, dissatisfaction and resentment for failing to understand the nature of life. Worldly happiness is therefore claimed to be unreal happiness as they are subjected to impermanence.
As such, true Theravadins aspires to attain real happiness which is everlasting, not impermanent, does not arise and pass away, and beyond the five senses. It is thus our ultimate perspective of life to attain a mental state of perfected peace; to exhaust existence from the seemingly unceasing rounds of death and rebirth by leading not a religious, but spiritual life.
No ‘way of life’ should be justified or be seen superior over another (though justifiable from most religious point of view). It is purely experimental and a choice of ones own based on his understanding of the nature of life. Still at the end of the day, we are answerable to the life we chose. It is therefore of little use to self-proclaim, being hypocritical or genuine because ultimately, it is our conscience that matters. And so, perhaps it is time for us to contemplate and re-establish the purpose and meaning of life, consistent with the ‘real’ objective.
Good night, and good luck!
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