Happy Diwali! May the festival of lights enlighten all of us!
I am most grateful that I get to know the truth from Buddha’s teachings this life. Knowing the truth free us from the anxiety of the turmoils in this phenomena world. Below I would like to quote some more excerpts from Alan Watts’ Book The Wisdom of Insecurity about modern man’s unconscious sufferings in the matrix of illusion. Don’t you share the same sentiments?
By ALL OUTWARD APPEARANCES OUR LIFE IS A SPARK of light between one eternal darkness and another. Nor is the interval between these two nights an unclouded day, for the more we are able to feel pleasure, the more we are vulnerable to pain – and whether in background or foreground, the pain is always with us. We have been accustomed to make this existence worth-while by the belief that there is more than the outward appearance – that we live for a future beyond this life here. For the outward appearance does not seem to make sense. If living is to end in pain, incompleteness, and nothingness, it seems a cruel and futile experience for beings who are born to reason, hope, create, and love. Man, as a being of sense, wants his life to make sense, and he has found it hard to believe that it does so unless there is more than what he sees – unless there is an eternal order and an eternal life behind the uncertain and momentary experience of life-and-death.
…. the problem of making sense out of the seeming chaos of experience reminds me of my childish desire to send someone a parcel of water in the mail. The recipient unites the string, releasing the deluge in his lap. But the game would never work, since it is irritatingly impossible to wrap and tie a pound of water in a paper package. There are kinds of paper which won’t disintegrate when wet, but the trouble is to get the water itself into any manageable shape, and to tie the string without bursting the bundle. The more one studies attempted solutions to problems in politics and economics, in art, philosophy, and religion, the more one has the impression of extremely gifted people wearing out their ingenuity at the impossible and futile task of trying to get the water of life into neat and permanent packages.
There are many reasons why this should be particularly evident to a person living today. We know so much about history, about all the packages which have been tied and which have duly come apart. We know so much detail about the problems of life that they resist easy simplification, and seem more complex and shapeless than ever. Furthermore, science and industry have so increased both the tempo and the violence of living that our packages seem to come apart faster and faster every day.
There is, then, the feeling that we live in a time of unusual insecurity. In the past hundred years so many long-established traditions have broken down – traditions of family and social life, of government, of the economic order, and of religious belief. As the years go by, there seem to be fewer and fewer rocks to which we can hold, fewer things which we can regard as absolutely right and true, and fixed for all time.
To some this is a welcome release from the restraints of moral, social, and spiritual dogma. To others it is a dangerous and terrifying breach with reason and sanity, tending to plunge human life into hopeless chaos. To most, perhaps, the immediate sense of release has given a brief exhilaration, to be followed by the deepest anxiety. For if all is relative, if life is a torrent without form or goals in whose flood absolutely nothing save change itself can last, it seems to be something in which there is “no future” and thus no hope.
Human being appear to be happy just so long as they have a future to which they can look forward – whether it be a “good time” tomorrow or an everlasting life beyond the grave. For various reasons, more and more people find it hard to believe in the latter. On the other hand, the former has the disadvantage that when this “good time” arrives, it is difficult to enjoy it to the full without some promise of more to come. If happiness always depends on something expected in the future, we are chasing a will-o’-the-wisp that ever eludes our grasp, until the future, and ourselves, vanish into the abyss of death.
As a matter of fact, our age is no more insecure than any other. Poverty, disease, war, change, and death are nothing new. in the best of times “security” has never been more than temporary and apparent. But it has been possible to make the insecurity of human life supportable by belief in unchanging things beyond the reach of calamity – in God, in man’s immortal soul, and in the government of the universe by eternal laws of right.
Today such convictions are rare, even in religious circles. There is no level of society, there must even be few individuals, touched by modern education, where there is not some trace of the leaven of doubt. it is simply self-evident that during the past century the authority of science has taken the place of the authority of religion in the popular imagination, and that skepticism, at least in spiritual things, has become more general than belief.
The decay of belief has come about through the honest doubt, the careful and fearless thinking of highly intelligent men of science and philosophy. Moved by a zeal and reverence for facts, they have tried to see, understand, and face life as it is without wishful thinking. yet for all that they have done to improve the conditions of life, their picture of the universe seems to leave the individual without ultimate hope The price of their miracles in this world has been the disappearance of the world-to-come, and one is inclined to ask the old question, “What shall it profit a man if he gain the whole world and lose his soul?” Logic, intelligence, and reason are satisfied, but the heart goes hungry. For the heart has learned to feel that we live fro the future. Science may slowly and uncertainly, give us a better future – for a few years. And then, for each of us, it will end. it will all end. However long postponed, everything composed must decompose.
Despite some opinions to the contrary, this is still the general view of science. in literary and religious circles it is now often supposed that the conflict between science and belief is a thing of the past. There are even some rather wishful scientists who feel that when modern physics abandoned a crude atomistic materialism, the chief reasons for this conflict were resolved. But this is not at all the case. In most of our great centers of learning, those who make it their business to study the full implications of science and its methods are as far as ever from what they understand as a religious point of view.
Nuclear physics and relativity have, it is true, done away with the old materialism, but they now give us a view of the universe in which there is even less room for ideas of any absolute purpose or design. The modern scientist is not so naive as to deny God because he cannot be found with a telescope, or the soul because it is not revealed by the scalpel. He has merely noted that the idea of God is logically unnecessary. He even doubts that it has any meaning. It does not help him to explain anything which he can not explain in some other, and simpler, way.
He argues that if everything which happens is said to be under the providence and control of God, this actually amounts to saying nothing. To say that everything is governed and created by God is like saying, “Everything is up,” – which means nothing at all. The notion does not help us to make any verifiable predictions, and so, from the scientific stand point, is of no value whatsoever. Scientists may be right in this respect. They may be wrong. It is not our purpose here to argue this point. We need only note that such skepticism has immense influence, and sets the prevailing mood of the age.
What science has said, in sum, is this: We do not, and in all probability cannot, know whether God exists. Nothing that we do know suggests that he does, and all the arguments which claim to prove his existence are found to be without logical meaning. There is nothing, indeed, to prove that there is no God, but the burden of proof rests with those who propose the idea. if, the scientists would say, you believe in God, you must do so on purely emotional grounds, without basis in logic or fact. Practically speaking, this may amount to atheism. Theoretically, it is simple agnosticism. For it is of the essence of scientific honesty that you do not pretend to know what you do know know, and of the essence of scientific method that you do not employ hypotheses which cannot be tested.
The immediate results of this honesty have been deeply unsettling and depressing. For man seems to be unable to live without myth, without the belief that he routine and drudgery, the pain and fear of this life have some meaning and goal in the future. At once new myths come into being – political and economic myths with extravagant promises of the best of futures in the present world. These myths give the individual a certain sense of meaning by making him part of a vast social effort, in which he loses something of his own emptiness and loneliness. Yet the very violence of these political religions betrays the anxiety beneath them – for they are but men huddling together and shouting to give themselves courage in the dark.
Once there is the suspicion that a religion is a myth, its power has gone. It may be necessary for man to have a myth, but he cannot self-consciously prescribe one as he can mix a pill for a headache. A myth can only “work” when it is thought to be truth, and man cannot for long knowingly and intentionally “kid” himself.
Even the best modern apologists for religion seem to overlook this fact. For their most forceful arguments for some sort of return to orthodoxy are those which show the social and moral advantages of belief in God. but this does not prove that God is a reality. it proves, at most, that believing in God is useful. “If God did not exist, it would be necessary to invent him.” Perhaps. But if the public has any suspicion that he does not exist, the invention is in vain.
…. Consequently our age is one of frustration, anxiety, agitation, and addiction to “dope.” somehow we must grab what we can while we can, and drown out the realization that the whole thing is futile and meaningless. This “dope” we call our high standard of living, a violent and complex stimulation of the senses, which makes them progressively less sensitive and thus in need of yet more violent stimulation. We crave distractions – a panorama of sights, sounds, thrills, and titillation into which as much as possible must be crowded in he shortest possible time.
To keep up this “standard” most of us are willing to put up with lives that consist largely in doing jobs that are a bore, earning the means to seek relief from the tedium by intervals of hectic and expensive pleasure. These intervals are supposed to be the real living, the real purpose served by the necessary evil of world. or we imagine that the justification of such work is the rearing of a family to go on doing the same kind of thing, in order to rear another family … and so ad infinitum.
This is no caricature. It is the simple reality of millions of lives, so commonplace that we need hardly dwell upon the details, save to note the anxiety and frustration of those who put up with it, not knowing what else to do.
