Mindfulness of the need for meaning of existence. A solution to existential experience of frustration

Transcription

1 Mindfulness of the need for meaning of existence A solution to existential experience of frustration

2 Consideration of the symposium theme Disruption Unleashing Your Intrinsic Qualities to Succeed in this Era of Disruptions

3 A Different perspective So, I believe you have probably learned a lot of techniques directed at overcoming disruptions and achieving success in its midst. However, I believe we should also look at the whole issue from some different perspectives.

4 No intention to repudiate the value of the previous speakers Intend to offer a more traditional perspective. Perhaps by way of suggesting an inner dimension as a balancing approach. Balance to the apparently predominant stress on: handling the external circumstances (such as disruptions ); industrial/commercial/technological approaches (e.g. VUCA) achievement of worldly success ; etc. Afterall: Buddhism invariably teaches that both bondage and freedom are mind-centred.

5 Disruptions can be objects of mindfulness I generally experience disruptions varying degrees in daily meditation. Nonetheless, overall I feel quite peaceful.

6 Success, Values We manage ourselves and navigate according to the description of the Symposium. The following question is raised: With new practices and innovations continually coming into our life, how should we manage ourselves and navigate accordingly to succeed?

7 However, firstly it s important to determine what kind of success we are looking for, and what we consider to be success. Those who wish to learn from Buddhism must first prioritize their values that accord with the Buddha s (or Buddhism s) teachings.

8 Inner peace and harmony are the supreme Buddhist value Today, the major problem of modern youths is inner existential sense of frustration (often experienced as depression and inner emptiness In fact, in the state of depression, you are hindered even in the pursuit of worldly successes.

9 Looking from this perspective, the major disruption and concerns today should be the solution for frustration and inner emptiness

10 I believe the solution for this is the consciousness cultivation of the mindfulness of the human innate religiosity

11 Here, allow me to quote the psychoanalyst, Eric Fromm s pertinent statements: The question is not religion or not?, but which religion? (To Have or To Be, P.135) In a similar vein: The question is not ideal or not?, but which ideal?

12 For Fromm, as for Buddhism, the need for religion is an existential one. Likewise, the need for ideal is an existential one rooted in man s very existence.

13 Religion = A frame of orientation with an object of devotion. In this sense, even a scientist needs a religion. religiosity = man s serious and active response to the the human predicament and a systematic attempt to transcend it.

14 Man s only available choice is between a religion that promotes the progressive unfolding of the human potential, and one that stultifies it. For Buddhism, human potentiality fully unfolded is buddha-hood.

15 Man s intrinsic need for religion expressed in a different way In most general terms, the nature of all life is to preserve and affirm its own existence. All organisms have an inherent tendency to preserve their existence. To be alive is a dynamic, not a static, concept. Existence and the unfolding of the specific powers of an organism are one and the same. All organisms have an inherent tendency to actualize their specific potentialities. The aim of man s life, therefore, is to be understood as the unfolding of his powers according to the laws of his nature.

16 When one is fully aware of this fact, and actively pursues the unfoldment of one s potential as a human existing in accordance with a chosen frame of orientation that promotes the process, then one s energies come to be consistently integrated towards a definite purpose of life at the most fundamental level. This inner integration progressively achieved, one is then well equipped to handle disruptions both environmental and mental. One then has the proper and concrete CONTEXT (the religious context) within which to safely, meaningfully and effectively apply the various external techniques/methods for the same purpose.

17 Comments on the mindfulness and other meditative techniques for stress reduction Such meditative praxis needs a proper context. In traditional terms: śīla-samādhi-prajñā (3 śikṣā); śraddhā, vīrya, smṛti, samādhi, prajñā (5 indriyas); dāna, śīla, kṣānti, vīrya, dhyāna, prajñā (6 pāramitā); etc. Abstracted from a proper spiritual context, such applications of techniques cannot be expected to truly and effectively serve the purpose of the unfolding of human potential. They may even lead to undesirable psychological and spiritual consequences.

18 Instead of focusing on mastering, or control over, disruptions, we can use them as aids for insight: from commotion, see into their ultimate quiescence. From unsatisfactoriness (duḥkha), anitya, see into anattā/emptiness. This is the important and most truly spiritual practice of mindfulness. But for this, there need to be mental stability and integration samādhi. And for this, there must be a total reorientation of one s whole living life according with Dharma.

19 Conclusion In dealing with disruptions, we need to be mindful of and consciously develop our existential religiosity.