THE MEANING OF LIFE
Every day, at dawn, cities cheer up and start being filled with people, while underground trains unload their couches full of passengers rushing not to be late for work, thousands of noisily jam-packed buses stop at corners for more workers to go up and down, rental cars by the roadside fight each other with blasts on the horn, porters wash sidewalks while children in white aprons walk toward their nearby school, store owners lift up metal curtains, and one cannot walk along the pedestrian street Florida that is full of clerks with briefcases while policemen watch and vendors sell newspapers and magazines. At dusk, again the same ceremony but contrariwise, and the city slowly gets in a night disguised by illuminated shop windows and street lights, while last pedestrians wander through some few blocks before they take refuge on the TV set. Later, silence, loneliness in avenues, and sanitation workers picking garbage up. Every city in the world has such mechanism –Tokyo, Cairo, Paris or Mexico, and this cycle repeats as long as the Sun progresses over meridians every 24 hours.
On countryside, the landscape is different and you watch buses instead of cows, tractors, country estates and chicken-farms, big load trucks traveling through the route with plates of neighboring nations –Chile, Brazil, Uruguay and Argentina. The field is expressed strongly. There they live daily changes, not regulated by the economy and automobile production but by the seasons. So at nightfall, farmers stay by the TV set before going to sleep. The Sun is always regulating years and generations. With different production systems, tools, trade, education and communications, life in the cities and countryside has kept its millenary patterns throughout the times in distant areas. In Shanghai or Paris one does not find significant contradictions throughout eighteen century, or even by growing French or Chinese orchards, which are the best in the world. Differences between cultures from many places and ages become formal, changing and fleeting, without any response to the unknown offered by this Reflection, which has been investigated by wise men of the word but not finding a solution. What is the meaning of life? Philosophies, religions, ancient and modern social thinkers have asked such disturbing question and did not find a lasting answer because perhaps this life known to us has no sense and means nothing to the human spirit.
This theme of ours is intellectual and rarely expressed by men today. Masses get used to live well or bad, happy or unhappy, with wars or in offices and factories, but they do not wonder about the meaning of what they are doing. Even privileged men in society and influent over million people do not. Does Obama know why and for what he stays there? According to results of his administration given by newspapers we do state he does not know; being led by events, he does not bring them about. Before elections, he promised freedom in Guantanamo but did not honor his word, though he is the Army Commander. Does Ratzinger know why and for what he is the Pope? Not at all. He enjoys and keeps on orders issued by his predecessors. And what about the rest of powerful people? Nothing.
Nature does live, and the meaning of living is on the perfection of its works that Nature itself wants to teach men. While I am writing such unknown, on the stone table by the window overlooking the snowy El Plata hill, three beautiful full roses are in the flower vase, one is white, the second is red of the highest, and the third is pink, showing me the sense of living, and though I perceive the beauty of the message, I am unable to express it with words. The meaning of living is open, public and within the reach of all, and the secret of its power remains on that freedom manifested.
Men are living and do not know why or for what. They are pushed from darkness to the whirlpool of days and nights, working and procreating, seeking wellbeing and the best, dying, waging wars, killing, stealing, being tormented by sorrows, and not knowing the sense of physical and spiritual states that they should suffer. To live, for what? They do not know. Why not to disappear? They cannot; they are tied to a biologic, karmic and social structure that does not admit a choice. It is right the poet when in “The Golum” says we are living in ergastulum –a slave prison. And even Saint Therese says: “I die because I do not die”, and she is unable to make another thing than to request with her prayers for the penitence time to pass. Saints and sages are conscious of a sense of living they cannot explain. They intuit it on their mystical states as they get out of their bodily nature, expanded on other dimensions, seeing things differently, feeling themselves free of the flesh prison, and they do understand. All polytheistic traditions refer to stages traveled by the soul through several dimensions and to necessary incarnations to conquer freedom and stop incarnating any longer. According to a first response, life has the sense of a school, apprenticeship, and beginning of liberation.
According to the Teachings, the Great Initiates are free on their worlds, they do not generate karma, and in case of incarnating, it is for the fulfillment of certain mission. While living, they are conscious of their own fulfillment and would be able to explain the sense of life, at least the sense of their own lives. Almost in all cases they did, if not through words, certainly through facts: Jesus by Gospels, H. P. Blavatsky by her books, Newton and Curie by their scientific discoveries, Castro by the liberation of his country, and Santiago Bovisio by the Renunciation Message and Maitreya’s announcement. In them, the sense of their lives is clear since the beginning, though they do not finish the work, as in Bovisio’s case previously explained by our Reflections, or in Jesus’ case, a life broken by murder three years after its start.
So, should we express accurately the question about the sense of life and ask a more accessible question, for instance, what is the sense of my life? Apparently, the question about the sense of life –which is full of signs and announcements darkly pushing us to tell life to have certainly a sense, as for instance Poincaré’s conjecture previously considered by us– does not admit universal proofs but eclectic varied approaches, like those offered by Grisha Perelman. The only document referred by the Teachings, written on a black stone by Vaisvasvata Manu, the Mother Idea of the Aryan Race, in the beginning of the Race in Central Asia, and hidden in its mountains, does express the sense of life, which is partially outlined in the Canon. (Cafh’s Spiritual Life, The Mother Idea). That Teaching contains the universal answer to the question about the sense of life. Also one of the last chapters of “Aquarian Stories” relates the moment when Santiago Bovisio finds the Black Stone and takes it to Antarctica as a proof of its existence and the laws of the American Race.