The last question a traditional worldview can initiate us in is also the most important: how can we be saved or liberated? In some cases, it is even believed that it may be possible to achieve a higher state of divinization.

The answer to this question crucially depends on the view we hold regarding who or what God or ultimate reality is. It also depends on what we perceive the cause of evil or our current limitations to be. Finally, we must believe that we possess free will and no fatalistic decree will inevitably prevent us from reaching our goal.

We will begin exploring the path for those following the solutions based on the Many.

In some of those pessimistic polytheistic worldviews, there is not much to do for most men in this life except to try to enjoy it while they can. There is no promise or a clear understanding about the possibility of achieving a higher plane of existence in life or after death (Hades in early Mycenaean period of Greek religion).  Only in some cases may a better destiny await, usually for heroes (as can be found in the writings of Homer and Hesiod) or emperors (e.g., imperial cults).

In others worldviews, a life after death similar in character to our present human life awaits. For example, a life of glorious battle against the dark forces of the Universe awaits the chosen ones (Valhalla) in Norse religion, and to lead a life that is conducive to that desirable state is encouraged.

Later additions to the Greek religious views, due to the influence of the initiatory Mystery Cults (divided into Lesser and Greater Mysteries), included the reward for the virtuous (Elysium) and punishment for the wicked (Tartarus), and solidified the idea of a worthy an achievable life after death. Similarly, the Egyptian conception of the afterlife included judgment and rewards for the virtuous, as well as punishment for the wicked (e.g., Feather of Maat, Anubis). Only Pharaohs, however, were considered as capable of being deified.

For those looking to go back to the One, however, the following are some of the most representative and important paths.

Henosis is a Greek term describing mystical oneness or union. It was used in Greek Mistery Religions and later by Neoplatonic authors to signify re-unification with the One (Τὸ Ἕν), also called the Monad. It presents many similarities with other mystical traditions, such as Eastern philosophy¹Mar Gregorios, Paulos (2017). Neoplatonism and Indian Philosophy, SUNY Press., Hermeticism and Sufism.

Plotinus, the father of Neo-Platonism, defined the process of Henosis as a reversal of normal consciousness through contemplation (or meditation, the term preferred by Eastern philosophies) with the objective of achieving a state free of any thought or perception. This would mean transcending the sphere of Intellect (or Nous), which is characterized by duality or division. It was believed that once a state of emptiness is achieved and the mind of the practitioner is dissolved into the absolute simplicity of the Monad, also called the Source, ultimate reality could be grasped.

Following Plotinus´greatest work, the Enneads, the process of unification would involve, roughly, the following steps:

• Step 1. Catharsis: Where any multiplicity in mind is abandoned, since it is interpreted as a contamination of mind´s original pure state. This includes any type of mental activity, such as thoughts or sensations.
• Step 2. The withdrawal of the Intellect. Where mind, once emptied, is surrendered to what lies behind it.
• Step 3. Vision. Where the adepts perceive a luminous vision of their real Self.
• Step 4.  Annihilation of the ego.
• Step 5. Union with the One. A state where the practitioner´s subjective individuality completely ceases to be and becomes something else.

The Monad was conceived as an impersonal Principle, also called Force (dynamis) by Plotinus. Everything is contained in it, all division and difference reconciled. The One is All and in all (Panentheism).

In a certain sense, the way of union with the One could be interpreted as trying to achieve self-deification (Apotheosis), as it all depends on the efforts of the adept, without any active participation of a personal ultimate reality.

Union with the One, according to Neo-Platonists such as Iamblichus, could also be attained through Theurgy, which means divine working. The term was first mentioned in the Chaldean Oracles.

This process involves a series of ritual practices that mimic the actions of the demiurgic Universal Mind as the creator of the Universe, but with the intention of reversing creation back into the One.

Rituals from earlier Mistery Religions were used to perfect and integrate the different aspects of the practitioner, and included the invocation or evocation of deities or “god forms” to help in this process of unification (similar to Buddhist Vajrayana tantric practices).

These techniques (skilful means) have been widely popularized in the West during the last decades. Popular methods include the different forms of Buddhist meditation: Samatha and Vipassana in Therevada Buddhism; Mindfulness and Zen meditation in Mahayana Buddhism; the many techniques involving deity visualization or meditation on the ground of existence of Vajrayana Buddhism.

Hindu Yoga, which means union, also follows the same pattern. Especially Raja Yoga, of which the widely practiced physical (or Hatha) Yoga was originally conceived as a preparation for. Through this practice, the final achievable state of union with the ultimate unchanging reality is traditionally described as “existence, consciousness, and bliss” (Satcitananda).

Finally, the practices of mystical traditions such as Kabbalah (Jewish meditation) and Sufism also have to be mentioned. For example, Jewish Hasidic philosophy, which also teaches Kabbalah, utilizes the practice of “self-nullification” to achieve a state of mystical contemplation.

For Abrahamic religions (Judaism, Christianity and Islam) man can be elevated to a state of existence closer to God²With some reservations regarding Judaism, since there is no exact description of Heaven in Jewish scripture, even though most orthodox Jews believe that following the Law will provide this reward. by acting in this life according to His will and striving to lead a virtuous and moral existence.

In these worldviews, since mankind is conceived as being created in the image of God, the highest and most logical purpose for human beings is to try to restore the lost likeness and achieve the closest possible relationship with their personal God.

The difference between Theosis and Henosis or union with the One is that, in the former, created beings are not absorbed or fused with God´s Essence (Ousia). Instead, each person receives God´s full Uncreated Energies, the full actuality of what God is. Instead of having to undergo the annihilation of his ego (only its purification), the deified person is elevated by God to His stature, without supplanting Him. Both the personhood of God and that of the deified subjects is cherished and maintained.

Symbolism of Ascension, Salvation, Purity or Rebirth: the ladder, symbols of centrality (Cosmic Tree, mountain or column situated in the axis of the world [Axis Mundi]), the lotus, the Phoenix.

1. The Mystical Theology of the Eastern Church. Vladimir Lossky.
2. Orthodox Theology: An Introduction. Vladimir Lossky.
3. The Enneads. Plotinus.
4. Man and His Becoming according to the Vedanta. René Guénon.

1. Mar Gregorios, Paulos (2017). Neoplatonism and Indian Philosophy, SUNY Press.
2. With some reservations regarding Judaism, since there is no exact description of Heaven in Jewish scripture, even though most orthodox Jews believe that following the Law will provide this reward.