Moksha

Realization of the One Mind, through introspectively attaining understanding of the true nature of its macrocosmic aspect innate in man, is equivalent to the attainment of the Brāhmanical Moksha (or Mukhti), the Mahāyāna Nirvā

Evans-Wentz equates Moksha with Mahayana Nirvana, arguing that both are achieved through the same introspective realization of the One Mind, thus collapsing the Brahmanical and Buddhist liberation doctrines into a single contemplative attainment.

Evans-Wentz, W. Y., The Tibetan Book of the Great Liberation, 1954thesis

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So long as passions (kleśa) were not subdued, and the mind still remained enshrouded in ignorance, no Buddhists could ever dream of obtaining a Moksha (deliverence) which is Nirvāṇa, and this deliverance from Ignorance and passions was the work of Enlightenment.

Suzuki defines Moksha as functionally identical to Nirvana, insisting that liberation is necessarily conditioned upon Enlightenment as the cognitive-affective work that overcomes passion and ignorance.

Suzuki, Daisetz Teitaro, Essays in Zen Buddhism (First Series), 1949thesis

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They were able to combine the idea of social duty—dharma—and the idea of escape, leaving it all: what is called moksa, or release.

Campbell identifies Moksha as the Indian civilizational solution to the tension between social obligation and transcendence, structurally embedded within the ashrama life-stage system as the culminating release from dharmic duty.

Campbell, Joseph, Pathways to Bliss: Mythology and Personal Transformation, 2004thesis

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moksha Li

Easwaran’s glossary entry confirms Moksha as a canonical term within the Bhagavad Gita’s doctrinal vocabulary, marking liberation as a defined spiritual category alongside dharma, karma, and maya.

Easwaran, Eknath, The Bhagavad Gita for Daily Living: A Verse-by-Verse Commentary, 1975supporting

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moksha 37

Grof’s index reference situates Moksha within a transpersonal taxonomy of liberation states, implicitly yoking the Sanskrit concept to the goal-states documented in psychedelic psychotherapy research.

Grof, Stanislav, LSD Psychotherapy: The Healing Potential of Psychedelic Medicine, 1980supporting

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moksha 37

A parallel index citation in Grof’s earlier volume confirms the sustained, if understated, presence of Moksha as a comparative reference point within the transpersonal-clinical literature.

Grof, Stanislav, LSD Psychotherapy: Exploring the Frontiers of the Hidden Mind, 1980supporting

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Moksha 36ff, 50

Watts’s index locates Moksha within his comparative treatment of Indian and Zen liberation frameworks, signaling its structural role in his argument about negative knowledge and the dissolution of ego-grasping.

Watts, Alan, The Way of Zen, 1957supporting

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Huxley, Aldous. Moksha. Los Angeles: J. P. Tarcher, 1982.

A bibliographic citation of Huxley’s collection under the title Moksha places the term within the broader transpersonal and psychedelic literature that Christina Grof drew upon, signaling its currency as a unifying concept for consciousness research.

Grof, Christina, The Thirst for Wholeness: Attachment, Addiction, and the Spiritual Path, 1993aside

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mokṣa-kalyāna, 204 mudrā, 126

Zimmer’s Sanskrit index entry for mokṣa-kalyāṇa — liberation as auspiciousness — marks the term’s semantic range within the Jaina and Hindu philosophical traditions he surveys, distinguishing it from mere extinction.

Zimmer, Heinrich, Philosophies of India, 1951aside

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