Does God exist?

And what, then, about the Buddha's Teaching—how does it tell us to deal with the question whether or not God exists? The first thing is to refuse to be bullied into giving a categorical answer, yes or no, to such a treacherous question. The second thing is to see that the answer to this question will depend on the answer to a more immediate question: 'Do I myself exist? Is my self in fact eternal, or is it something that perishes with the body?' And it is here that the difficulties begin. The Buddha says that the world is divided, for the most part, between the Yeas and the Nays, between the eternalists and the annihilationists, and that they are forever at each other's throats. But these are two extremes, and the Buddha's Teaching goes in between.

So long as we have experience of our selves, the question 'Does my self exist?' will thrust itself upon us: if we answer in the affirmative we shall tend to affirm the existence of God, and if we answer in the negative we shall deny the existence of God. But what if we have ceased to have experience of ourselves? (I do not mean reflexive experience as such, but experience of our selves as an ego or a person. This is a hard distinction to see, but I must refer you to the Notes for further discussion.) If this were to happen—and it is the specific aim of the Buddha's Teaching (and of no other teaching) to arrange for it to happen—then not only should we stop questioning about our existence and the existence of God, but the whole of Jaspers' system, and with it the doctrine of ciphers, would collapse.[a] And what room, then, for despair? 'For the arahat' (I quote from the Notes) 'all sense of personality or selfhood has subsided, and with it has gone all possibility of numinous experience; and a fortiori the mystical intuition of a trans-personal Spirit or Absolute Self—of a Purpose or an Essence or a Oneness or what have you—can no longer arise.'