The argument that most logically postulates the assumption that all identity, or differentiation of consciousness, becomes absorbed into The Absolute, is based upon the fact that we remember nothing of previous states of consciousness. That is, the devious pathway by which the advanced and progressive individual has reached his present state or realization of consciousness, is shrouded in oblivion. From this it is not unnatural to assume that since we have come OUT OF THE VOID, having apparently no memory or realization of what preceded this coming, we will return to the same state, when we shall have completed the round of evolution.
This postulate, is, however, merely the result of our limited power of comprehension, and may or may not be true. The answer is as yet inexplicable to the finite mind, considered from the standpoint of relative proof.
If it were a fact, that all Oriental sages experiencing the phenomenon of liberation, mukti, had reported what would seem to be annihilation of identity of consciousness, we still maintain that this fact would not be proof sufficient upon which to postulate this conclusion, for the very obvious reason that the present era promises what Occidental theology, science, and philosophy unite in designating as a "new dispensation," wherein the "old shall pass away," and a "new order" shall be established.
"Look how the fine and valuable gold-dust shifts through the screen, leaving only the useless stones and debris in the catches; even so that which is infinitely fine substance becomes lost when sifted through the screen of the limited mind of man," said a wise Japanese high priest.
However, it is our contention that Buddhism, far indeed from postulating the assumption that individual consciousness is swallowed up in The Absolute, as is frequently understood by Occidental translators of Buddhistic writings, announces a calm and unquestioning conviction in the power of man to attain to immortality, and consequent godhood, through contemplation of faith in his own identity with the Supreme One.
When we consider that there are in the religion of Buddhism, as many as sixty different expositions of the teachings of the Lord Buddha, and that these vary, even as the Christian sects vary in their interpretations and presentments of the instructions of the Master, Jesus of Nazareth, we begin to have some idea of the difficulties of correct interpretation of the obscure and mystical language in which mukti is ever described.
One of the most quoted of the translations of the Life of Buddha, reaches the English readers through devious ways, namely, from the Sanskrit into Chinese, and from the Chinese into English, and again edited by an English scientist who is also an Oriental scholar.
We must also consider the poverty of the English language when used to describe supra-conscious experiences, or what modern thought terms Metaphysics. Only within very recent times, approximating twenty-five years, there have been coined innumerable words in the English language.
The advances made in mechanical, scientific, ethical and philosophical thought, have made this a necessity, while, when it comes to an attempt at clarifying the meaning of mystical terms, a very wide range of interpretation is imperative.
Buddha, addressing his servant, says: