This page introduces the central chapter of Meaningness, explaining the complete stance. The complete stance recognizes that meaningness is both nebulous and patterned. Put another way, it neither fixates nor denies meanings. Or, equivalently: it enables the realistic and creative possibilities that emerge when you let go of eternalism and nihilism simultaneously.
You are already in the complete stance
The complete stance looks unattractive from a distance because—unlike eternalism and nihilism—it does not claim to be The Ultimate Answer. Unlike eternalism and nihilism, it makes no comforting promises of certainty, understanding, control, or non-responsibility.
From a distance, it also looks dauntingly complicated, because it works with both pattern and nebulosity, plus their intricate interrelationships.
From its own point of view, the complete stance is simpler than either eternalism or nihilism. It sees only one thing (meaningness) not two (meaning and meaninglessness). It does not attempt to divide pattern from nebulosity—an artificial and impossible separation that causes endless complications.
It’s always obvious that meaningness is both nebulous and patterned. This means that the complete stance is also obviously right.
Because it is obviously right, we are all always already in the complete stance.
Nevertheless, we are usually somewhat effective at pulling the wool over our own eyes, using the eternalist ploys and nihilist evasions. So we often act as if we were genuinely eternalists or nihilists, and this has awful consequences.
The complete stance looks boring from a distance
The road to the complete stance appears dull, at first, because it is obvious. The way is deflationary: it strips away the enticing dramas of confused stances:
- “You are on a Mission from God to fulfill the Ultimate Meaning of the Universe!”
- “You have seen through the illusion of meaning and joined the intellectual elite who recognize the hard and cold reality of Ultimate Meaninglessness!”
- “You have thrown off the fetters of mindless social conformity, and have the courage to create your own meanings out of raw nothingness!”
We manufacture these dramas because we fear that actually-existing meanings are inadequate. But—exciting, colorful, and appealing as fantasy-meanings may be—they are imposed, delusional, and noxious. We are better off without them.
Freedom from metaphysical delusions
The negative definition of the complete stance, as not fixating or denying meaning, is unappealing. However, it points to the main promise: freedom. Freedom from metaphysical delusions, and their propensity to limit action.
The shared metaphysical mistake underlying eternalism and nihilism is that the only meaningful kind of meaning would be non-nebulous: objective, eternal, distinct, changeless, and unambiguous. Recognizing that meanings are never that way, yet real all the same, is a more positive definition of the complete stance.
We might begin by asking:
What is creative, but not eternalistic?
What is realistic, but not nihilistic?
Dropping attractive delusions is the antidote to eternalism. Allowing meanings to be as they are is the antidote to nihilism. Then you discover that meaningness is adequate after all—more than adequate—wondrous, delicious, and vivid!
If we are always already in the complete stance, are we already done? No. The aim is to stabilize the complete stance, so we fall back into confused stances less often; and to gain skill in working with fluid meaningness.
Curiosity, playfulness, and creativity are three aspects of that skill.1 These are not separate; just three different ways of talking about the same art. I will say something about each in this chapter; and more throughout Meaningness.
Because this whole book is about finding, stabilizing, and accomplishing the complete stance; and because the stance is—from its own point of view—so simple and obvious, the chapter is relatively short.
- 1. Vajrayanists will recognize these—along with “wondrous, delicious, and vivid”—as structural equivalents of “coemergent emptiness, bliss, and clarity,” respectively. Equivalently, these are parallel to the trikaya.