What Pageau has identified here is just science and reason: it is science that breaks problems down—it conducts analysis, and analysis literally means to break a thing down to its constituent parts; if you do that to an organism then you kill it—you have conducted a dissection. In part, Pageau also refers to social competition—people analyse religion in the way he notes just to look clever or because, frankly, to raise a religious question is a power-play and the person who raises it wants to convert you; and so the natural reaction is to analyse their proposition to defend yourself from their power-play—break down the proposition, kill the attack.
To dissect destroys meaning, since it breaks up the coherent whole—it cuts the organism apart. This is not connected to whether or not the whole has aims and objectives; although if dissected it will not be able to pursue aims and objectives in a coherent fashion. Techno-science has aims and objectives—and it destroys meaning; it is techne, it is state-of-the-art. A call centre has aims and objectives—it is a meaningless activity. Meaning derives from when you perceive sub specie aeternitatis—as a whole, without aims or objectives; that is to say, when you see existence purely for its own sake—as with a fountain.
Hence meditation makes life more meaningful because it pauses our selfish aims and objectives and self-seeking and lets us see the whole—magic is the same, the magical world, the unus mundus, is without cause-and-effect relations and so everything in it is connected and simultaneous. We can use the fine arts, without any purpose, to access this world—and that is why people engage in the fine arts; if art had a point, it would no longer be art—hence art must destroy itself and escape states, billionaires, and preachers. To see the whole creates meaning—the whole is a fountain that gives and gives without condition; and that is what love is.