The proper posture for the creature is one of receptivity. In Perelandra we see several ways in which this posture could be corrupted or destroyed. First it is always possible to seek ways to assure ourselves of repeating the pleasure. This is what makes money so suspect in Lewis' eyes - it is a means by which we assure ourselves that we can have the pleasure whenever we want it. It provides a measure of independence. One no longer has to throw oneself into the wave. Second, even when one pleasure is given, it is (as the Lady discovered) possible to turn from what is given to something which is (thought to be) preferred. And this, in turn, is what makes a life oriented toward the future suspect for Lewis - to commit too much of one's hopes and happiness to the future will make impossible the posture of receptivity appropriate to a creature.

In either case-whether we try to secure means for repeating the pleasure at will or turn from what is given to something else which is desired - Lewis thinks that we will eventually lose the capacity for delighting in what is received. For to treat a created thing as something more than that is to destroy its true character. To seek in any created thing a complete fulfillment of the longing which moves us is to make of it an object of infinite desire and, because it is only a created thing, a false infinite. It may still be sweet, at least for a time, because it is intended by its Giver to be a source of delight. But in the end it will be poison for the person who gives his heart only to it. Hence the constant temptation: the lure of the sweet poison of the false infinite.

Die – you will have to die. But die gracefully. I am not saying die like a stoic, I am not saying die like a very controlled man. No, I'm saying die gracefully, beautifully, as if a friend is coming, knocks at your door, and you are happy. And you embrace the friend and invite him in, and you have been waiting for him so long....

If you can love death you become deathless; if you can understand non-being then your being becomes the very ground of being-hood, the very ground of God. If you can love non-being then nothing can destroy you, you have transcended time and space. Then you have become one with the total, and this is what holiness is – to become whole is to be holy.

Death is the road to awe.

There are two most fundamental Great Principles in Reality Itself that are relevant and most essential for humankind.

The First Great Principle in Reality Itself is intrinsic egolessness (or no-"self").

The Second Great Principle in Reality Itself is subordinate only to the First Great Principle in Reality Itself.

The Second Great Principle in Reality Itself is prior unity (or no-"difference").

There is only God.  REALITY is God and has never required your belief.  This reality no "one" survives.  In Ultimate Reality no "one" is saved either -- there is simply nothing to save you "from" :  you have not emerged from any "other" and there is no place else for "you" to disappear into.  Ever.

Reality Itself is a Revelation of What Is.  It is inherently egoless and of a Transcendental Spiritual Nature.  It can be given directly, but it cannot be achieved as a result of any effort whatsoever.  It can only be Directly Revealed, and thereupon Realized.  No answers to your questions, no techniques that could be Spoken or practiced by you are relevant to this Realization.  Realization is simply about Awakening to That Which Is Always Already the Case As It Is--not ideas about It, not to a practice of inverting on It somehow--just As It Is now.  This is counter to every egoic impulse--not what 'you' are about--but senior to them.  Your 'self' as currently identified is the only obstruction to this Realization, which is much more than mental recognition.  To dream without fear--that is the Attraction fully surrendered to.

"Death makes your entire life bullshit. Don’t you see? That’s the problem. The body is going to die, every relation of the body is going to die. You can’t even depend on it continuing for another moment while you’re . . . associating with it. That’s the situation you’re in, but you use fabrications of mind and so forth, individually and collectively, that distract you from the fact of it, so that you won’t feel it profoundly. And so you build up this whole lifetime of endeavors, of attachments, of things you own, things you do, things you’re known for, things you know, things you know about — on and on and on. And it all passes. But in the meantime. . . you bullshit one another, effectively.

The Great Matter doesn’t confront you merely in death. It’s just that in death you are disarmed and you have no choice. While you are alive, you delude yourself! You fabricate a reality that’s not altogether true, in order to give yourself a sense of permanence, continuation, certainty — as if life is about being enthusiastic, about fulfillment of the next desire. In fact, you could easily drop dead in any moment. All kinds of people drop dead every day. And a lot of them haven’t lived a very long life beforehand. All kinds of terrible things are being done by human beings to one another and otherwise by the situation itself.

So you can participate in the round of desires and consolations as much as you are able for a lifetime, however long that lasts, and then be necessarily confronted by profundity at the point of death. Or you can go beyond even right now and exist in that profundity right now. . .

True religious life is a great profundity. But the religious life that people propose for themselves and propose to one another, generally speaking, is the life of consolation, of distraction, of arbitrary beliefs that suggest some kind of continuation (or even permanence) of the present pattern.