What is the meaning of life? First start with the question ‘what is the meaning of meaning’? We have to have a vocabulary of meaning to know the meaning of life.
A vocabulary of meaning begins with a nameless, intelligent quality that we call Meaning. This nameless quality is formless, empty, unchanging yet the mother of all things. This is the quality of life itself; of mind and psyche; it is the quality within love and hate, pain and pleasure, bliss as well as cosmic consciousness.
Meaning is the invisible Spirit of One universal mind: it cannot be pierced by weapons, burnt by fire, wet by water or dried by the wind. This nameless Spirit is everlasting, omnipresent, infinite, eternal and Supreme. Meaning is the underpinning reality of the inner mental and outer physical universes.
Meaning also has luminosity and is alive: it is the sight within the mechanics of seeing and the light of insight, realisation, understanding and comprehension. It is the nature of life per se, as well as the hidden organisational force within of the physical universe. It is the life-force that lives us: that is us.
Meaning is the underpinning language of mind. It provides the basic software on which all communication, information, symbol and sign exchanges are built. The basic software of meaning does not involve computations or symbols rather this underpinning language combines states, codes, structures and laws of Meaning.
Meaning has two states: primary and secondary, absolute and relative. The primary and absolute state of meaning is the meaning of Meaning, which is the meaning within the One universal or global mind. The secondary and relative state represents the meaning of everything else, which is the meaning we make with our ordinary minds.
Meaning has two interrelated codes: implicit and explicit. Implicit meaning connects while explicit meaning create differences. When we favour implicit meaning we create broad perspectives that unify our vision. When we favour explicit meaning we create narrow views that appear to separate and divide our world.
Your most important question is: ‘what kind of meaning do I make’? Do I speak, read or listen to meaning that splits, divides and fragments my mind; or do I make meaning that connects and integrates my world? Its your choice for you are not a passive recipient but an active agent who has the capacity to make both kinds of meaning.
Meaning is given: to us to make relative meaning by using symbols, cultural habits and bodily behaviour. Making meaning involves both implicit and explicit coding and such exchanges represent the operation of the ordinary mind; a state that in turn is enfolded within the implicit context of the meaning of Meaning: the absolute mind of cosmic consciousness.
Meaning is structured by relations. Every relation that is part of the outer physical world or the inner mental world is a relation of Meaning. Mind, matter, energy and being-ness are thus connected together and structured by relations and these relations interact by way of a set of implicit and explicit codings.
Meaning is creative. Within the human mind we have the freedom to create new and uncommon patterns and connections. This creative freedom to think and act is not an absolute freedom but a relative autonomy. This freedom is restricted to the shared limits established by a common software language that involves states, codes, structures and principles of Meaning.
The meaning of Meaning is: the being of beings; the One universal or global mind and the single subject in this song of life. It is the everywhere implicitness of cosmic interconnection. The global mind is omnipresent and infinite and has three laws: interconnection, circularity and omnipotence.
For over two and a half thousands years Taoism has been one of the major influences in Chinese thought. Lou Tsu’s writings on the Tao are contained in eighty chapters. Here is Richard Wilhelm’s translation of Chapter 25, which Carl Jung quoted in , Synchronicity: An Acausal Connecting Principle, Trans. R. F. C. Hull, Princeton University Press, (1973) p. 70.
There is something formless yet complete
That existed before heaven and earth.
How still! How empty!
Dependent on nothing, unchanging,
All pervading, unfailing,
One may think of it as the mother of all things under heaven.
I do not know its name
But I call it ‘meaning’.
If I had to give it a name, I would call it ‘The Great’.