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[1 of 4] Dalai Lama (b. 1934-, Tibet): primary subject "Humans, makeup, nature of" (search under Outer Life/Body)"
As I often remark, in this world there are many different categories of people; those who adhere to some form of spiritual belief, those who are totally against it, and those who are just indifferent to religion. When people confront situations that defy rational explanation and that are adverse, they differ in their ability to cope with them. As long as those who do not believe in any spiritual system encounter situations that are within the scope of human understanding, they can cope with them. But any circumstances beyond their own understanding come as a shock, and their attempts to deal with them result in frustration and anxiety.

[2 of 4] Swedenborg (1688-1772, Sweden): primary subject "Truth, as spiritual power, fighter" (search under Inner Life/Mind, Psyche, Soul, Spirit)": source "Spiritual Experiences, vol.1": detail "Section 253a - 254a"
For outer truth joined with inner is such that it terrifies earthly people, and it condemns them. This is supported by many instances in which earthly minded people shudder at truths that concern spiritual life or the life after death. For truth is entirely opposite to falsity, which is brought on by the loves of the world and of oneself and because truth kills or destroys those loves, the earthly person is greatly upset by it. This can be confirmed by many instances.
 Truths that I expressed to some in the other life tormented them as if they were in hell. Thus they feared the truths so much, and the truths caused them such pain, that I was obliged to desist.

[3 of 4] Meher Baba (1894-1969, India): primary subject "Identification, attachment" (search under Inner Life/Teachings)": detail "‘Maya’ II"
An individual’s life is centered around the physical body and its desires. To give up the belief that he is the physical body involves the giving up of all the desires pertaining to the physical body and the false values they imply. The belief that he is his physical body is conducive to the physical desires and attachments; but the belief that he is other than his physical body runs counter to accepted desires and attachments. Therefore the belief that the individual is his physical body becomes natural. It is a belief easy to hold and difficult to uproot. On the other hand, the belief that he is something other than his physical body seems to call for convincing proof. It is difficult to hold and easy to resist. All the same, when the mind is unburdened of all physical desires and attachments, the belief that he is his physical body is seen to be false, and the belief that he is something other than his body is seen to be true.
 Even when a person succeeds in shedding the false belief that he is the physical body, he remains a victim of the false belief that he is his subtle body. His life is then centered around the subtle body and its desires. To give up the belief that he is the subtle body involves the giving up of all desires pertaining to the subtle body and the false values they imply. Therefore the belief that he is his subtle body now becomes natural for him, and the belief that he is something other than his subtle body seems to call for convincing proof. But when the mind is unburdened of all desires and attachments pertaining to the subtle body, the person gives up the false belief that he is his subtle body as readily as he gave up the false belief that he was his physical body.
 This is not the end of false beliefs, however. Even when a person abandons the false belief that he is his subtle body, he cherishes the illusory belief that he is his mental body. The person cherishes this false belief because he relishes it. Throughout his long life as an individual soul, he has clung fondly to the false idea of his separate existence. All his thoughts and emotions and activities have repeatedly assumed and confirmed but one affirmation, namely, the existence of the separate “I.” To surrender the false belief that he is the ego-mind of the mental body is to surrender all that has seemed to constitute his very existence.
 In surrendering the false belief that he is his physical or subtle body, it is necessary to surrender various desires and attachments. It is a giving up of something one has had for a long time. In surrendering the false belief that he is his ego-mind, the individual is called upon to surrender the very core of what he has thought himself to be. To shed this last vestige of falsehood is therefore the most difficult thing. But this last falsehood is no more lasting than the earlier falsehoods that had seemed to be unchallengeable certainties. It also has its ending, and it is shed when the soul renounces its craving for separate existence.
 When the soul knows itself to be different from the gross, subtle, and mental bodies, it knows itself to be infinite. As infinite Soul, it does nothing; it merely IS. When the mind is added onto the individualized soul, it appears to think. When the subtle body is added onto the soul with the mind, it appears to desire. When the gross body is added onto these, the soul appears to be engaged in actions. The belief that the soul is doing anything is a false belief. For example, an individual believes that he is sitting in the chair, but in fact it is the body that is sitting in the chair. The belief that the soul is sitting in the chair is due to identification with the physical body. In the same way a person believes that he is thinking, but in fact it is the mind that is thinking. The belief that the soul is thinking is due to identification with the mind. It is the mind that thinks and the body that sits. The soul is neither engaged in thinking nor in any other physical actions.
 Of course it is not mere mind or mere body that does the thinking or other physical actions, for mere mind and mere body do not exist. They exist as illusions of the individualized soul, and it is when the soul falsely identifies itself with them that the thinking or the doing of things occurs. The soul, and mental, subtle, and gross bodies taken together constitute the agent of actions, or the limited “I”; but the soul in its true nature is neither responsible for thinking, for desiring, nor for actions. The illusion that the soul is the mind or the bodies and the illusion that the soul is the agent of thinking, desiring, or actions are created by Maya — which is Illusion and the principle of Ignorance.


[4 of 4] Swedenborg (1688-1772, Sweden): primary subject "Faith, alone without charity" (search under Outer Life/Doctrine, Rites, Scriptures)": source "Arcana Coelestia, vol.7": detail "Section 5006"
But what is meant and involved by saying that truth natural not spiritual wished to be conjoined with spiritual natural truth is at this day a mystery, chiefly because few care or wish to know what spiritual truth and truth not spiritual are; and they are so far from caring about it as to be scarcely willing to hear the word spiritual, for at the bare mention of it gloom assails them, mingled with sadness, and the word becomes loathsome to them, and is thus rejected.
 That this really happens has been demonstrated to me. While my mind was dwelling on such things, there were spirits present from Christendom, who were then brought into the state in which they had been in the world; and they were not only affected with sadness at the mere thought of spiritual good and truth, but were also seized with so great a loathing and disgust, that they said they had an inward feeling such as in the world excites vomiting. But I was allowed to tell them that this was in consequence of their affections having been fixed upon merely earthly, bodily, and worldly things, for when a man is immersed in these he loathes the things of heaven; and that they had frequented places of worship where the Word [Bible] is preached, from no desire to know the things of heaven, but from some other desire contracted in early childhood. This plainly showed the character of Christendom at this day.
 The cause — to speak generally — is that the Christian Church at this day preaches faith alone and not charity, and thus doctrine but not life; and when life is not preached, a man acquires no affection of good, and consequently no affection of truth. For this reason it is contrary to the delight of the life of most persons to hear anything more about the things of heaven than what they have known from infancy.
 And yet the fact is that man is in this world in order to be introduced by his activities here to the things of heaven, and that his life in this world hardly lasts a moment in comparison with his life after death, for this is eternal. But there are few who believe that they will live after death; and for this reason also, heavenly things are of no account to them. But this I can declare with certainty: that man immediately after death is in the other life, and that his life in this world is forthwith continued there, and is of the same character as it had been in this world. This I can assert, because I know it; for I have talked after their decease with almost all whom I had known in the life of the body, and thus by living experience I have learnt what lot awaits every one, namely, a lot according to his life; yet men of the above-mentioned character do not believe even these things.