The Axioms

The following three axioms are at the foundations of this work:

Axiom 1: There is, at least, one Reality

The first axiom necessitates the existence of space, a place for that reality to take place in.

Axiomatically then, there is a ‘real’ and a ‘not real’ in the universe and therefore there is an objective Truth. There is a fundamental distinction between the ‘real’ — all that is part of the reality, and the ‘not-real’ — product of the  imagination, dreams, and delusions (clinically, a delusion is defined as the insistence that the ‘not-real’ is real in the face of contradictory evidence). Failure to make the distinction between that which is ‘real’ and that which is ‘not real’ is guaranteed to have a negative impact on the pursuit of happiness.

Most, if not all, of the material in consciousness is composed of some combination of  ‘real’ and ‘not-real’ data. This inevitable limitation of human consciousness is generally overlooked (perhaps for practical purposes). As a result, we typically operate with an unexamined conviction that the subjective reality we experience is ‘real’; that is, that one’s consciousness carries an accurate and comprehensive depiction of an objective ‘reality’.  The conviction in the validity of the subjective perception of reality (the conviction of ‘being right’) is generally defended forcefully, often to peculiar extremes. The importance attributed to ‘being right’ makes some sense in the context of the pursuit of happiness in that ‘being right’ supports the pursuit of happiness and ‘being wrong’ gets in its way.

Science is dedicated to pursuing, and ultimately reaching the objective Truth. So are all human religions. Explicitly or implicitly, both science and religion are very invested in optimizing humanity’s pursuit of happiness (which at least partially explains the odd tension between these two human endeavors).

In Buddhism, which has both scientific and religious facets, the term used to describe arriving at this Truth is Enlightenment. The opposite —  the separation from the Truth is Ignorance. Both concepts are continuous rather than discrete — i.e., there are degrees, or levels, of enlightenment and of ignorance. Higher levels of enlightenment are associated with the reduction of suffering and an increasingly effective pursuit of happiness. Complete enlightenment (which can be considered an abstraction) is synonymous with the cessation of suffering. Ignorance on the other hand, is a cause of suffering and a major hurdle in the pursuit of happiness. Indeed, the practice of mindfulness is inseparable from an appreciation of the Truth which is manifested as a commitment to reducing ignorance in favor of growing enlightenment.

Axiom 2: Reality is a process

The second axiom necessitates the existence of time. If reality is a process, it unfolds with a ‘before’ and an ‘after’ which requires or implies time.

A Process can be defined as a series of events governed by a single rule (or a single set of rules). Hence the realization that reality is a process is the same as the realization of the existence of universal rules. These universal rules governing reality are simply what we call “the Laws of Nature”, the existence of which is generally not a matter of debate.

Since the pursuit of happiness is a process, it is governed by specific rules. This work is an attempt to delineate the natural laws that govern the pursuit of happiness and then, promote a practice designed to cultivate behaviors based on these rules.

Events that appear to not be governed by a shared rule (or set of rules) are perceived by our brains as random events. As such they register in consciousness as lacking a meaning or sensibility (relative to one another). Random events become non-random, and thus “sensible” or “meaningful” once their governing operational rules are uncovered.

The human brain is considered by many neuroscientists a pattern-recognition device. Patterns are created when events obey a rule or a set of rules. The sensation that arises when our brains recognize a pattern is that reality “makes sense”, or that it has a meaning. For the pursuit of happiness to run smoothly things must make sense. Hence, our brains are ‘meaning- dependent’. The subjective experience when ‘things don’t make sense’ is usually distressing because it is incompatible with an effective pursuit of happiness.

Axiom 3: There is free will

The third axiom touches on a matter of ancient controversy – the existence of free will. I’d rather not enter the debate over free will. Instead, I suggest that if you don’t believe that humans have free will, or the freedom to make choices, you should stop reading this now. If you are still reading (sure, you could be predetermined to do so, but hopefully…) you share my conviction that there is free will, and that the meaning of human pursuit of anything, including happiness, depends on, and is only worth exploring, given the existence of this free will. The extent of our free will may be minimal but it has to exist at some level for this discussion (as well as any aspect of the human conscious experience) to have a meaning or a purpose.

Footnotes: (1) While there is, at least, one reality, it does not include ‘the Self’. ‘The Self’ is an imaginary construct produced by the brain. The origin of many of our psychological problems (i.e., our problems in pursuing happiness) can be traced back to the relationship with ‘the Self’ and the inability to recognize it as an artificial, “made-up” or imaginary entity.

(2) In pattern with #1 above: While reality is a process and therefore requires Time, ‘the Present’ is an imaginary construct produced by the brain. The origin of many of our psychological problems (i.e., our problems in pursuing happiness) can be traced back to the relationship with ‘the Present’ and the inability to recognize it as an artificial, “made-up” or imaginary entity.

(3) While there is free will, it is not unbounded (Thanks, Dr. GF). We certainly do not have the freedom to choose to not suffer, nor do we have the freedom to choose to be happy. But we do have the freedom to choose how we suffer. In reality, the going (from one moment to the next) is not an option, it is a must. How we go is where we have options, and therefore the freedom to make choices. When we exercise that freedom mindfully we can first, refrain from making our suffering worse than it absolutely has to be (the importance of which can not be overstated) and second — once the refrain from exerting negative influence is established, one can begin trying to exert positive influence over the quality of the journey, which is the quality of the pursuit of happiness.