The Pursuit of Happiness

The Pursuit of Happiness
by
Bill Cottringer

When we define an experience with words, we spoil the experience; and the result is how we define anything determines how much or how little of it we have. ~The Author.

If we have one common goal in life, it is the pursuit of happiness. But that is where this one commonality ends, and the many differences start. The pursuit of the experience we call happiness is greatly hampered by the one thing we humans have that animals don’t and that is a compelling sense of self-consciousness which fortifies the illusion that we are separated from the rest of life. This overwhelming belief in the root of the separation is between our “me” and our “I” self-parts and results in this impossible contradictory conflict:

Happiness includes pleasurable experiences and excuses painful ones.
Solving life’s problems is pleasurable whereas failing to solve these problems is painful.
Therefore, to be happy, we must be able to successfully solve problems,
And if we don’t, we are left with unhappiness.

There are many realities that keep us from solving life’s most perplexing problem—how to stop trying to solve impossible problems, when that in itself is impossible to do or not do. That is at least until we slow down long enough to notice what we have been failing to notice all along, which is the unappealing reality that we are the problem. Here are just a few of these realities about our split from the rest of reality, which are extremely resistive to acknowledging and generally not accepted as being true, despite the evidence to the contrary abounding in our failures:

1. The only thing that is really going on in life is life itself and more importantly, our momentary conscious experience of whatever is going on. What distorts our experience is when we try to slow down the quickly flowing experience and fix it in time and place with words in order to understand it better by comparing it with similar past named experiences or future expected ones. Of course contrary to popular opinion, neither of these temporal qualities actually exist in the direct experience of reality because it is moving too quickly within the moment and is only comprehended within our limited abstract definition of time. The distance between the experience and thinking seems short, but it is longer than you can think about it. Think about it.
2. Self-consciousness has left us with a divided mind that keeps our brains from functioning as intended—to experience reality as it is, or find the real truth, which includes understanding problems better. This is so we can learn to manage the few manageable problems better, see how we are getting in our own the way of solving the solvable ones, and letting go of all the ones that are fraught with impossible contradictions that are virtually impossible to solve. These are the ones along the line of wanting our cake and eat it too. But this is like the futility of our eyes trying to see themselves or our teeth wanting to bite themselves. Not at all possible.

3. The process of language began when we wanted to share our experiences with others, when some of our experience became too big and heavy to carry around to show firsthand. But in putting a fixed, abstract name to anything from an experience, we have just put more empty space in between the experience and the word we chose to represent the experience. Good communication only occurs when both parties mutually understand the same connection between the word and the experience as each perceives it, which has already passed to a memory which is just more abstract in connection with the actual experience. Needless to say, miscommunication is more often the norm than good communication, and this only further compounds the abstract thinking process about the communication. Stop a moment and let this absurdity sink in.

4. Our divided minds aren’t satisfied with separating our sense of self from everything else in life and so we have subsequently assigned various word names, which need to be defined by more words to assure understanding, to every experience we have. If this wasn’t enough, we then invented even more abstract words to qualify all these polar this and that opposites we have created, as being pleasurable or painful and further yet, as desirable or undesirable, right or wrong, and good or bad. This is how the tower of Babble was built that we need to topple.

5. The compelling illusion of time, with a regular sequence of the future coming to the present and then going to the past, is what takes valuable time away from actually experiencing the experience that is going on in the present moment. The fact that we normally spend over 70% of our time thinking about everything other than what we are doing or experiencing, helps explain our failures in not even managing the manageable problems that abound, let alone understand complex problems well enough to see how we have disguised the experience way beyond any hope of meaningful understanding of it, with layers of abstract words that completely miss the experience that is long gone and now only an even more abstract memory.

6. Complex problems like school violence, substance abuse, human trafficking, unemployment, civil unrest, ideological or territorial wars, suicide, child abuse, business failures, economic strife, mental illness, youth marginalization, the federal deficit and even PTSD, are impossible to solve so long as we are held hostage by our terrible twins of self-consciousness and abstract language. Thinking about this will only make it worse.

7. Only mindfulness, focusing on experience of whatever is going on now, can break the futile vicious circle to nowhere in getting somewhere in our pursuit of happiness. When you experience horrific violence, the utter joy of childbirth, or the uncertainty of a life-threatening experience, you don’t need a name for it. The common sense that it is registers directly on the brain.

None of this will make any sense until you start noticing why problems exist in the first place. This is to frustrate our problem-solving skills to no end, so as to point us toward a possible solution in taking the time and making the effort to understand the experience of the problem itself, apart from any name by which we try to study it. If this sinks in, it is a good sign that we are making progress.