‘This body,’ he said, ’is mortal, forever in the clutch of death. But within it resides the Self, immortal, and without form. This Self, when associated in consciousness with the body, is subject to pleasure and pain; and so long as this association continues, no man can find freedom from pains and pleasures. But when the association comes to an end, there is an end also of pain and pleasure. Rising above physical consciousness, knowing the Self as distinct from the sense-organs and the mind, knowing Him in his true light, one rejoices and one is free.’
From the Chandogya Upanishad
Having realized his own self as the Self, a man becomes selfless; and in virtue of selflessness he is to be conceived as unconditioned. This is the highest mystery, betokening emancipation; through selflessness he has no part in pleasure or pain, but attains absoluteness.
Maitrayana Upanishad
We should mark and know of a very truth that all manner of virtue and goodness, and even that Eternal Good, which is God Himself, can never make a man virtuous, good or happy so long as it is outside the soul, that is, so long as the man is holding converse with outward things through his senses and reason, and does not withdraw into himself and learn to understand his own life, who and what he is.
Theologia Germanica
Indeed, the saving truth has never been preached by the Buddha, seeing that one has to realize it within oneself.
Sutralamkara
In what does salvation consist? Not in any historical faith or knowledge of anything absent or distant, not in any variety of restraints, rules and methods of practising virtue, not in any formality of opinion about faith and works, repentance, forgiveness of sins, or justification and sanctification, not in any truth or righteousness that you can have from yourself, from the best of men and books, but solely and wholly from the life of God, or Christ of God, quickened and born again in you, in other words in the restoration and perfect union of the first twofold life in humanity.
William Law
Law is using here the phraseology of Boehme and those other ‘Spiritual Reformers,’ whom the orthodox Protestants, Lutheran, Calvinistic and Anglican, agreed (it was one of the very few points they were able to agree on) either to ignore or to persecute. But it is clear that what he and they call the new birth of God within the soul is essentially the same fact of experience as that which the Hindus, two thousand and more years before, described as the realization of the Self as within and yet transcendantly other than the individual ego.
Not by the slothful, nor the fool, the undiscerning, is that Nirvana to be reached, which is the untying of all knots.
Iti-vuttaka
This seems sufficiently self-evident. But most of us take pleasure in being lazy, cannot be bothered to be constantly recollected and yet passionately desire to be saved from the results of sloth and unawareness. Consequently there has been a widespread wish for and belief in Saviours who will step into our lives, above all at the hour of their termination, and, like Alexander, cut the Gordian knots which we have been too lazy to untie. But God is not mocked. The nature of things is such that the unitive knowledge of the Ground which is contingent upon the achievement of a total selflessness cannot possibly be realized, even with outside help, by those who are not yet selfless. The salvation obtained by belief in the saving power of Amida, say, or Jesus is not the total deliverance described in the Upanishads, the Buddhist scriptures and the writings of the Christian mystics. It is something different, not merely in degree, but in kind.
Talk as much philosophy as you please, worship as many gods as you like, observe all ceremonies, sing devoted praises to any number of divine beings - liberation never comes, even at the end of a hundred aeons, without the realization of the Oneness of Self.
Shankara
This Self is not realizable by study nor even by intelligence and learning. The Self reveals its essence only to him who applies himself to the Self. He who has not given up the ways of vice, who cannot control himself, who is not at peace within, whose mind is distracted, can never realize the Self, though full of all the learning in the world.
Katha Upanishad
Nirvana is where there is no birth, no extinction; it is seeing into the state of Suchness, absolutely transcending all the categories constructed by mind; for it is the Tathagata’s inner consciousness.
Lankavatara Sutra
The false or at best imperfect salvations described in the Chandogya Upanishad are of three kinds. There is first the pseudo-salvation associated with the belief that matter is the ultimate Reality. Virochana, the demonic being who is the apotheosis of power-loving, extraverted somatotonia, finds it perfectly natural to identify himself with his body, and he goes back to the other Titans to seek a purely material salvation. Incarnated in the present century, Virochana would have been an ardent Communist, Fascist or nationalist. Indra sees through material salvationism and is then offered dream-salvation, deliverance out of bodily existence into the intermediate world between matter and spirit — that fascinatingly odd and exciting psychic universe, out of which miracles and foreknowledge, ‘spirit communications’ and extra-sensory perceptions make their startling irruptions into ordinary life. But this freer kind of individualized existence is still all too personal and egocentric to satisfy a soul conscious of its own incompleteness and eager to be made whole. Indra accordingly goes further and is tempted to accept the undifferentiated consciousness of deep sleep, of false samadhi and quietistic trance, as the final deliverance. But he refuses, in Brahmananda’s words, to mistake tamas for sattvas, sloth and sub-consciousness for poise and super-consciousness. And so, by discrimination, he comes to the realization of the Self, which is the enlightenment of the darkness that is ignorance and the deliverance from the mortal consequences of that ignorance.
The illusory salvations, against which we were warned in the other extracts, are of a different kind. The emphasis here is upon idolatry and superstition - above all the idolatrous worship of the analytical reason and its notions, and the superstitious belief in rites, dogmas and confessions of faith as being somehow magically efficacious in themselves. Many Christians, as Law implies, have been guilty of these idolatries and superstitions. For them, complete deliverance into union with the divine Ground is impossible, either in this world or posthumously. The best they can hope for is a meritorious but still egocentric life in the body and some sort of happy posthumous ‘longevity,’ as the Chinese call it, some form of survival, paradisal perhaps, but still involved in time, separateness and multiplicity.
The beatitude into which the enlightened soul is delivered is something quite different from pleasure. What, then, is its nature? The quotations which follow provide at least a partial answer. Blessedness depends on-nonattachment and selflessness, therefore can be enjoyed without satiety and without revulsion; is a participation in eternity, and therefore remains itself without diminution or fluctuation.
Henceforth in the real Brahman, he (the liberated spirit) becomes perfected and another. His fruit is the untying of bonds. Without desires, he attains to bliss eternal and immeasurable, and therein abides.
Maitrayana Upanishad
God is to be enjoyed, creatures only used as means to That which is to be enjoyed.
St Augustine
There is this difference between spiritual and corporal pleasures, that corporal ones beget a desire before we have obtained them and, after we have obtained them, a disgust; but spiritual pleasures, on the contrary, are not cared for when we have them not, but are desired when we have them.
St Gregory the Great
When a man is in one of these two states (beatitude or dark night of the soul) all is right with him, and he is as safe in hell as in heaven. And so long as a man is on earth, it is possible for him to pass often-times from one to the other — nay, even within the space of a day and night, and all without his own doing. But when a man is in neither of these two states, he holds converse with the creatures, and wavereth hither and thither and knoweth not what manner
of man he is.
Theologia Germanica
Much of the literature of Sufism is poetical. Sometimes this poetry is rather strained and extravagant, sometimes beautiful with a luminous simplicity, sometimes darkly and almost disquietingly enigmatic. To this last class belong the utterances of that Moslem saint of the tenth century, Niffari the Egyptian. This is what he wrote on the subject of salvation.
God made me behold the sea, and I saw the ships sinking and the planks floating; then the planks too were submerged. And God said to me, ‘Those who voyage are not saved.’ And He said to me, ‘Those who, instead of voyaging, cast themselves into the sea, take a risk.’ And He said to me, ‘Those who voyage and take no risk shall perish.’ And He said to me, ‘The surface of the sea is a gleam that cannot be reached. And the bottom is a darkness impenetrable. And between the two are great fishes, which are to be feared.’
The allegory is fairly clear. The ships that bear the individual voyagers across the sea of life are sects and churches, collections of dogmas and religious organizations. The planks which also sink at last are all good works falling short of total self-surrender and all faith less absolute than the unitive knowledge of God. Liberation into eternity is the result of ‘throwing oneself into the sea’; in the language of the Gospels, one must lose one’s life in order to save it. But throwing oneself into the sea is a risky business - not so risky, of course, as travelling in a vast Queen Mary, fitted up with the very latest in dogmatic conveniences and liturgical decorations, and bound either for Davy Jones’s locker or at best, the wrong port, but still quite dangerous enough. For the surface of the sea - the divine Ground as it is manifested in the world of time and multiplicity - gleams with a reflected radiance that can no more be seized than the image of beauty in a mirror; while the bottom, the Ground as it is eternally in itself, seems merely darkness to the analytic mind, as it peers down into the depths; and when the analytic mind decides to join the will in the final necessary plunge into self-naughting it must run the gauntlet, as it sinks down, of those devouring pseudo-salvations described in the Chandogya Upanishad - dream-salvation into that fascinating psychic world, where the ego still survives, but with a happier and more untrammelled kind of life, or else the sleep-salvation of false samadhi, of unity in sub-consciousness instead of unity in super-consciousness.
Niffari’s estimate of any individual’s chances of achieving man’s final end does not err on the side of excessive optimism. But then no saint or founder of a religion, no exponent of the Perennial Philosophy, has ever been optimistic. ‘Many are called, but few are chosen.’ Those who do not choose to be chosen cannot hope for anything better than some form of partial salvation under conditions that will permit them to advance towards complete deliverance.
14. Immortality and Survival
IMMORTALITY IS PARTICIPATION in the eternal now of the divine Ground; survival is persistence in one of the forms of time. Immortality is the result of total deliverance. Survival is the lot of those who are partially delivered into some heaven, or who are not delivered at all, but find themselves, by the law of their own untranscended nature, compelled to choose some purgatorial or embodied servitude even more painful than the one they have just left.
Goodness and virtue make men know and love, believe and delight in their immortality. When the soul is purged and enlightened by true sanctity, it is more capable of those divine irradiations, whereby it feels itself in conjunction with God. It knows that almighty Love, by which it lives, is stronger than death. It knows that God will never forsake His own life, which He has quickened in the soul. Those breathings and gaspings after an eternal participation of Him are but the energy of His own breath within us.
John Smith the Platonist
I have maintained ere this and I still maintain that I already possess all that is granted to me in eternity. For God in the fullness of his Godhead dwells eternally in his image - the soul.
Eckhart
Troubled or still, water is always water. What difference can embodiment or disembodiment make to the Liberated? Whether calm or in tempest, the sameness of the Ocean suffers no change.
Yogavasistha
To the question ‘Where does the soul go, when the body dies?’
Jacob Boehme answered: ‘There is no necessity for it-to go anywhere.’
The word Tathagata (one of the names of the Buddha) signifies one who does not go to anywhere and does not come from anywhere; and therefore is he called Tathagata (Thus-gone), holy and fully enlightened.
Diamond Sutra
Seeing Him alone, one transcends death; there is no other way.
Svetasvatara Upanishad God, in knowledge of whom standeth our eternal life...
Book of Common Prayer
I died a mineral and became a plant.
I died a plant and rose an animal.
I died an animal and I was man.
Why should I fear? When was I less by dying?
Yet once more I shall die as man, to soar
With the blessed angels; but even from angelhood
I must pass on. All except God perishes.
When I have sacrificed my angel soul,
I shall become that which no mind ever conceived.
O, let me not exist! for Non-Existence proclaims,
‘To Him we shall return.’
Jalal-uddin Rumi
There is a general agreement, East and West, that life in a body provides uniquely good opportunities for achieving salvation or deliverance. Catholic and Mahayana Buddhist doctrine is alike in insisting that the soul in its disembodied state after death cannot acquire merit, but merely suffers in purgatory the consequences of its past acts. But whereas Catholic orthodoxy declares that there is no possibility of progress in the next world, and that the degree of the soul’s beatitude is determined solely by what it has done and thought in its earthly life, the eschatologists of the Orient affirm that there are certain posthumous conditions in which meritorious souls are capable of advancing from a heaven of happy personal survival to genuine immortality in union with the timeless, eternal Godhead. And, of course, there is also the possibility (indeed, for most individuals, the necessity) of returning to some form of embodied life, in which the advance towards complete beatification, or deliverance through enlightenment, can be continued. Meanwhile, the fact that one has been born in a human body is one of the things for which, says Shankara, one should daily give thanks to God.
The spiritual creature which we are has need of a body, without which it could nowise attain that knowledge which it obtains as the only approach to those things, by knowledge of which it is made blessed.
St Bernard
Having achieved human birth, a rare and blessed incarnation, the wise man, leaving all vanity to those who are vain, should strive to know God, and Him only, before life passes into death.
Srimad Bhagavatam Good men spiritualize their bodies; bad men incarnate their souls.
Benjamin Whichcote
More precisely, good men spiritualize their mind-bodies; bad men incarnate and mentalize their spirits. The completely spiritualized mind-body is a Tathagata, who doesn’t go anywhere when he dies, for the good reason that he is already, actually and consciously, where everyone has always potentially been without knowing. The person who has not, in this life, gone into Thusness, into the eternal principle of all states of being, goes at death into some particular state, cither purgatorial or paradisal. In the Hindu scriptures and their commentaries several different kinds of posthumous salvation are distinguished. The ‘thus-gone’ soul is completely delivered into complete union with the divine Ground; but it is also possible to achieve other kinds of mukti, or liberation, even while retaining a form of purified I-consciousness. The nature of any individual’s deliverance after death depends upon three factors: the degree of holiness achieved by him while in the body, the particular aspect of the divine Reality to which he gave his primary allegiance, and the particular path he chose to follow. Similarly
, in the Divine Comedy, Paradise has its various circles; but whereas in the oriental eschatologies the saved soul can go out of even sublimated individuality, out of survival even in some kind of celestial time, to a complete deliverance into the eternal, Dante’s souls remain for ever where (after passing through the unmeritorious sufferings of purgatory) they find themselves as the result of their single incarnation in a body. Orthodox Christian doctrine does not admit the possibility, either in the posthumous state or in some other embodiment, of any further growth towards the ultimate perfection of a total union with the Godhead. But in the Hindu and Buddhist versions of the Perennial Philosophy the divine mercy is matched by the divine patience: both are infinite. For oriental theologians there is no eternal damnation; there are only purgatories and then an indefinite series of second chances to go forward towards not only man’s, but the whole creation’s final end — total reunion with the Ground of all being.
Preoccupation with posthumous deliverance is not one of the means to such deliverance, and may easily, indeed, become an obstacle in the way of advance towards it. There is not the slightest reason to suppose that ardent spiritualists are more likely to be saved than those who have never attended a séance or familiarized themselves with the literature, speculative or evidential. My intention here is not to add to that literature, but rather to give the baldest summary of what has been written about the subject of survival within the various religious traditions.
Complete Works of Aldous Huxley Page 491
