The Seba library treats Moka in 6 passages, across 3 authors (including Watts, Alan, Armstrong, Karen, Jung, Carl Gustav).
Mo-chao (J., Mokusho) Zen 107 Mo chih ch'u 148f Moksha 36ff, 50 Monasticism 81, 99, 103f
Watts's index places Moksha — the concept most directly cognate with 'Moka' — in explicit proximity to Zen liberation-language, establishing the term's cross-traditional referential field.
, The Way of Zen, 1957thesis
Nirvana (Pali: Nibbana) 50f, 57f, 60, 63f, 69, 78, 101, 144, 201 Nirvikalpa 38 Nonduality 40, 53
The index structure of Watts's text situates liberation concepts (Moksha, Nirvana, Nonduality) as a coherent cluster, contextualizing Moka/Moksha within a mapped field of soteriological terms.
, The Way of Zen, 1957supporting
Nibbana could not be temporary! That would be a contradiction in terms, since Nibbana was eternal. The transitory nature of our ordinary lives was one of the chief signs of dukkha and a constant source of pai
Armstrong's analysis of Gotama's critique of conditional liberation states articulates the conceptual ground that Moksha/Moka occupies — permanent release from conditioned existence — by contrast with merely temporary trance states.
, Buddha, 2000supporting
Mindfulness also made Gotama highly sensitive to the prevalence of the desire or craving that is the cause of this suffering. The ego is voracious and continually wants to gobble up other things and people.
Armstrong's treatment of tanha and dosa as root causes of suffering establishes the experiential terrain from which liberation (Moksha) is sought, providing the soteriological context for the term.
, Buddha, 2000supporting
Its goal was to link the mind of the yogin with his Self and to tether all the powers and impulses of the mind, so that consciousness becomes unified in a way that is normally impossible for human beings.
Armstrong's description of yoga's unifying goal illuminates the psycho-spiritual method through which Moksha/Moka is pursued, connecting liberation to the systematic discipline of mind.
, Buddha, 2000aside
mana is not a concept but a representation based on the perception of a 'phenomenal' relationship. It is the essence of Levy-Bruhl's participatio mystique.
Jung's discussion of mana as a primordial psychic energy-representation offers a structurally parallel concept to Moksha's liberative power, illuminating how liberation-energy is perceived at pre-conceptual levels.
, The Structure and Dynamics of the Psyche, 1960aside