The Aim of Human Existence – 1.3. Swami Krishnananda
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Sunday, May 10, 2020.
(Spoken at a Conference in Delhi on Sept. 20, 1980)
Part-1 of 3.
Post-1- 3
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1.
In this predicament, no sense can be there in asking a question what the aim of existence is – because there is no existence. There seems to be only the parading of the drama of non-existence. We are living non-existence, rather than existence; and in this enactment of life which is nothing but a series of pictures of the poses of non-existence, existence cannot be discovered. It is just not there.
But we are not able to reconcile ourselves in spite of this unfortunate and hopeless state of affairs into which we have been thrown by causes unknown; and there is a voice speaking from within us from a realm which refuses to get identified with the picture of this drama of life we call phenomena, we call bodily existence, we call anything that we can regard as worthwhile in life.
Nothing we regard as valuable or worthwhile in life can escape the clutches of these tempestuous movements of nature which is aiming at the destruction of everything; and it has no pity on anyone.
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2.
How is it that we are placed in this circumstance?
Without knowing how we have landed ourselves in this hopeless predicament of a complete subjection to forces which have taken possession of us wholly, we cannot know what the aim of human existence is.
So, like a diagnosis of a medical case, we may have to conduct an incisive analysis of this utterly hopeless state of affairs in which every one of us finds himself or herself, and perhaps we may have to be doctors of our own selves. Because of the peculiar enigmatic fact that we are subjects as well as objects, we are patients and physicians at the same time.
Our malady is of such a nature that no other physician looking at us from outside can investigate into our problems. Our problems are inseparable from an apparent being of ours which is asking this question as to what is the aim of human existence.
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3.
A peculiar sort of existence appears to be affirming its own values in the midst of this din and bustle and the noise which nature is creating in this drama of her activities; and the noise and the clamour of nature is so bursting and breaking our ears that we have found it impossible to listen to the voice that speaks, in a different language altogether, saying that nature is not an explanation of herself.
Life is unable to explain itself. Nature, if she has to be identified with this dance of the Kali which is before our eyes, is not an explanation of herself. Kali can be explained only by Siva, and not by herself. She dances and dances to the utter destruction and annihilation of all things.
But why should there be annihilation?
Who asked her to dance?
Why should there be this movement of nature?
Why should there be anything at all in the way in which it is moving or conducting itself?
Why anything should be there at all is the final question before us. Why should we be existing here?
“Why should there be existence itself?” is the final question.
There cannot be another question beyond that. Every question drives itself forward to the nature of existence. And why should we exist? Why should we not not-exist? Why are we afraid of annihilation?
-------------------------------------------------------------------------
Sunday, May 10, 2020.
(Spoken at a Conference in Delhi on Sept. 20, 1980)
Part-1 of 3.
Post-1- 3
-----------------------------------------------------------
1.
In this predicament, no sense can be there in asking a question what the aim of existence is – because there is no existence. There seems to be only the parading of the drama of non-existence. We are living non-existence, rather than existence; and in this enactment of life which is nothing but a series of pictures of the poses of non-existence, existence cannot be discovered. It is just not there.
But we are not able to reconcile ourselves in spite of this unfortunate and hopeless state of affairs into which we have been thrown by causes unknown; and there is a voice speaking from within us from a realm which refuses to get identified with the picture of this drama of life we call phenomena, we call bodily existence, we call anything that we can regard as worthwhile in life.
Nothing we regard as valuable or worthwhile in life can escape the clutches of these tempestuous movements of nature which is aiming at the destruction of everything; and it has no pity on anyone.
--------------------------------------------------------------
2.
How is it that we are placed in this circumstance?
Without knowing how we have landed ourselves in this hopeless predicament of a complete subjection to forces which have taken possession of us wholly, we cannot know what the aim of human existence is.
So, like a diagnosis of a medical case, we may have to conduct an incisive analysis of this utterly hopeless state of affairs in which every one of us finds himself or herself, and perhaps we may have to be doctors of our own selves. Because of the peculiar enigmatic fact that we are subjects as well as objects, we are patients and physicians at the same time.
Our malady is of such a nature that no other physician looking at us from outside can investigate into our problems. Our problems are inseparable from an apparent being of ours which is asking this question as to what is the aim of human existence.
------------------------------------------------------------
3.
A peculiar sort of existence appears to be affirming its own values in the midst of this din and bustle and the noise which nature is creating in this drama of her activities; and the noise and the clamour of nature is so bursting and breaking our ears that we have found it impossible to listen to the voice that speaks, in a different language altogether, saying that nature is not an explanation of herself.
Life is unable to explain itself. Nature, if she has to be identified with this dance of the Kali which is before our eyes, is not an explanation of herself. Kali can be explained only by Siva, and not by herself. She dances and dances to the utter destruction and annihilation of all things.
But why should there be annihilation?
Who asked her to dance?
Why should there be this movement of nature?
Why should there be anything at all in the way in which it is moving or conducting itself?
Why anything should be there at all is the final question before us. Why should we be existing here?
“Why should there be existence itself?” is the final question.
There cannot be another question beyond that. Every question drives itself forward to the nature of existence. And why should we exist? Why should we not not-exist? Why are we afraid of annihilation?
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To be continued ....
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