Hinduism and Buddhism, An Historical Sketch Volume I Part 5

After reviewing the characteristics of a religion it is natural to ask what is its effect on those who profess it. Buddhism, Christianity and Islam offer materials for answering such a question, since they are not racial religions. In historical times they have been accepted by peoples who did not profess them previously and we can estimate the consequences of such changes. But Hinduism has racial or geographical limits. It proselytizes, but hardly outside the Indian area: it is difficult to distinguish it from Indian custom, as the gospel is distinguished from the practice of Europe: it is superfluous to enquire what would be its effect on other countries, since it shows no desire to impose itself on them and they none to accept it. It is, like s.h.i.+nto in j.a.pan, not a religion which has moulded the national character but the national character finding expression in religion. s.h.i.+nto and Hinduism are also alike in perpetuating ancient beliefs and practices which seem anachronisms but otherwise they are very different, for many races and languages have contributed their thoughts and hopes to the ocean of Hinduism and they all had an interest in speculation and mysticism unknown to the j.a.panese.

The fact that Hinduism is something larger and more comprehensive than what we call a religion is one reason why it contains much of dubious moral value. It is a.n.a.logous not to Christianity but to European civilization which produces side by side philanthropy and the horrors of war, or to science which has given us the blessings of surgery and the curse of explosives. There is a deep-rooted idea in India that a man's daily life must be accompanied by religious observances and regulated by a religious code, by no means of universal application but still suitable to his particular cla.s.s. An immoral occupation need not be irreligious: it simply requires G.o.ds of a special character. Hence we find Thugs killing and robbing their victims in the name of Kali. But though the Hindu is not at ease unless his customs are sanctioned by his religion, yet religion in the wider sense is not bound by custom, for the founders of many sects have declared that before G.o.d there is no caste. A Hindu may devote himself to religion and abandon the world with all its conventions, but if like most men he prefers to live in the world, it is his duty to follow the customs and usages sanctioned for his cla.s.s and occupation. Thus as Sister Nivedita has shown in her beautiful writings, cooking, was.h.i.+ng and all the humble round of domestic life become one long ritual of purification and prayer in which the entertainment of a guest stands out as a great sacrifice. But though religion may thus give beauty and holiness to common things, yet inasmuch as it sanctifies what it finds rather than prescribes what should be, it must bear the blame for foolish and even injurious customs. Child marriages have nothing to do with the creed of Hinduism, yet many Hindus, especially Hindu women, would feel it irreligious, as well as a social disgrace, to let a daughter become adult without being married.

A comparison of Indian Mohammedans and Hindus suggests that the former are more warlike and robust, the latter more intellectual and ingenious.

The fact that some Mohammedans belong to hardy tribes of invaders must be taken into account but Islam deserves the credit of having introduced a simple and fairly healthy rule of life which does not allow every caste to make its own observances into a divine law. Yet it would seem that the medical and sanitary rules of Hinduism deserve less abuse than they generally receive. Col. King, Sanitary Commissioner of the Madras Presidency, is quoted as saying in a lecture[84]: "The Inst.i.tutes of Vishnu and the Laws of Manu fit in excellently with the bacteriology, parasitology and applied hygiene of the West. The hygiene of food and water, private and public conservancy, disease suppression and prevention, are all carefully dealt with."

Hinduism certainly has proved marvellously stimulating to the intellect or-shall we put it the other way?--is the product of profound, acute, and restless minds. It cannot be justly accused of being enervating or melancholy, for many Hindu states were vigorous and warlike[85] and the accounts of early travellers indicate that in pre-mohammedan days the people were humane, civilized and contented. It created an original and spiritual art, for Indian art, more than any other, is the direct product of religion and not merely inspired by it. In ages when original talent is rare this close relation has disadvantages for it tends to make all art symbolic and conventional. An artist must not represent a deity in the way that he thinks most effective: the proportions, att.i.tude and ornaments are all prescribed, not because they suit a picture or statue but because they mean something.

Indian literature is also directly related to religion. Its extent is well-nigh immeasurable. I will not alarm the reader with statistics of the theological and metaphysical treatises which it contains. A little of such goes a long way even when they are first-rate, but India may at least boast of having more theological works which, if considered as intellectual productions, must be placed in the first cla.s.s than Europe.

Nor are religious writings of a more human type absent-the language of heart to heart and of the heart to G.o.d. The Ramayana of Tulsi Das and the Tiruvwcagam are extolled by Groase, Grierson and Pope (all of them Christians, I believe) as not only masterpieces of literature but as n.o.ble expressions of pure devotion, and the poems of Kabir and Tukaram, if less considerable as literary efforts, show the same spiritual quality. Indian poetry, even when nominally secular, is perhaps too much under religious influence to suit our taste and the long didactic and philosophic harangues which interrupt the action of the Mahabharata seem to us inartistic, yet to those who take the pains to familiarize themselves with what at first is strange, the Mahabharata is, I think, a greater poem than the _Iliad_. It should not be regarded as an epic distended and interrupted by interpolated sermons but as the scripture of the warrior caste, which sees in the soldier's life a form of religion.

I have touched in several places on the defects of Hinduism. They are due partly to its sanction of customs which have no necessary connection with it and partly to its extravagance, which in the service of the G.o.ds sees no barriers of morality or humanity. But suttee, human sacrifices and orgies strike the imagination and a.s.sume an importance which they have not and never had for Hinduism as a whole. If Hinduism were really bad, so many great thoughts, so many good lives could not have grown up in its atmosphere. More than any other religion it is a quest of truth and not a creed, which must necessarily become antiquated: it admits the possibility of new scriptures, new incarnations, new inst.i.tutions. It has no quarrel with knowledge or speculation: perhaps it excludes materialists, because they have no common ground with religion, but it tolerates even the Sankhya philosophy which has nothing to say about G.o.d or wors.h.i.+p. It is truly dynamic and in the past whenever it has seemed in danger of withering it has never failed to bud with new life and put forth new flowers.

More than other religions, Hinduism appeals to the soul's immediate knowledge and experience of G.o.d. It has sacred books innumerable but they agree in little but this, that the soul can come into contact and intimacy with its G.o.d, whatever name be given him and even if he be superpersonal. The possibility and truth of this experience is hardly questioned in India and the task of religion is to bring it about, not to promote the welfare of tribes and states but to effect the enlightenment and salvation of souls.

The love of the Hindus for every form of argument and philosophizing is well known but it is happily counterbalanced by another tendency.

Instinct and religion both bring them into close sympathy with nature.

India is in the main an agricultural country[86] and nearly three-quarters of the population are villagers whose life is bound up with the welfare of plants and animals and lies at the mercy of rivers that overflow or skies that withhold the rain. To such people nature-myths and sacred animals appeal with a force that Europeans rarely understand. The parrots that perch on the pinnacles of the temple and the oxen that rest in the shade of its courts are not intruders but humble brothers of mankind, who may also be the messengers of the G.o.ds.

24. _Buddhism in Practice_

As I said above, it is easier to estimate the effects of Buddhism than of Hinduism, for its history is the chronicle of a great missionary enterprise and there are abundant materials for studying the results of its diffusion.

Even its adversaries must admit that it has many excellent qualities. It preaches morality and charity and was the first religion to proclaim to the world-not to a caste or country-that these are the foundation of that Law which if kept brings happiness. It civilized many nations, for instance the Tibetans and Mongols. It has practised toleration and true unworldliness, if not without any exception[87], at least far more generally than any other great religion. It has directly encouraged art and literature and, so far as I know, has never opposed the progress of knowledge. But two charges may be brought against it which deserve consideration. First that its pessimistic doctrines and monastic inst.i.tutions are, if judged by ordinary standards, bad for the welfare of a nation: second that more than any other religion it is liable to become corrupt.

In all Buddhist lands, though good laymen are promised the blessings of religion, the monastic and contemplative life is held up as the ideal.

In Christendom, this ideal is rejected by Protestants and for the Roman and Oriental Churches it is only one among others. Hence every one's judgment of Buddhism must in a large measure depend on what he thinks of this ideal. Monks are not of this world and therefore the world hateth them. If they keep to themselves, they are called lazy and useless. If they take part in secular matters, they meet with even severer criticism. Yet can any one doubt that what is most needed in the present age is more people who have leisure and ability to think?

Whatever evil is said of Buddhist monks is also said of Mt Athos and similar Christian establishments. I am far from saying that this depreciation of the cloistered life is just in either case but any impartial critic of monastic inst.i.tutions must admit that their virtues avoid publicity and their faults attract attention. In all countries a large percentage of monks are indolent: it is the temptation which besets all but the elect. Yet the Buddhist ideal of the man who has renounced the world leaves no place for slackness, nor I think does the Christian. Buddhist monks are men of higher aspirations than others: they try to make themselves supermen by cultivating not the forceful and domineering part of their nature but the gentle, charitable and intelligent part. The laity treat them with the greatest respect provided that they set an example of a life better than most men can live. A monastic system of this kind is found in Burma. I do not mean that it is not found in other Buddhist lands, but I cite an instance which I have seen myself and which has impressed most observers favourably.

The Burmese monks are not far from the ideal of Gotama, yet perhaps by adhering somewhat strictly to the letter of his law they have lost something of the freedom which he contemplated. In his time there were no books: the mind found exercise and knowledge in conversation. A monastery was not a permanent residence, except during the rainy season, but merely a halting-place for the brethren who were habitually wanderers, continually hearing and seeing something new. Hermits and solitary dwellers in the forests were not unknown but a.s.suredly the majority of the brethren had no intention of secluding themselves from the intellectual life of the age. What would Gotama have done had he lived some hundreds or thousands of years later? I see no reason to doubt that he would have encouraged the study of literature and science.

He would probably have praised all art which expresses n.o.ble and spiritual ideas, while mis...o...b..ing representations of sensuous beauty.

The second criticism-that Buddhists are p.r.o.ne to corrupt their faith-is just, for their courteous acquiescence in other creeds enfeebles and denaturalizes their own. In Annam, Korea and some parts of China though there are temples and priests more or less deserving the name of Buddhist, there is no idea that Buddhism is a distinct religion or mode of life. Such statements as that the real religion of the Burmese is not Buddhism but animism are, I think, incorrect, but even the Burmese are dangerously tolerant.

This weakness is not due to any positive defect, since Buddhism provides for those who lead the higher life a strenuous curriculum and for the laity a system of morality based on rational grounds and differing little from the standard accepted in both Europe and China, except that it emphasizes the duties of mankind to animals. The weakness comes from the absence of any command against superst.i.tious rites and beliefs. When the cardinal principles of Buddhism are held strongly these accessories do not matter, but the time comes when the creeper which was once an ornament grows into the walls of the shrine and splits the masonry. The faults of western religions are mainly faults of self-a.s.sertion-such as the Inquisition and opposition to science. The faults of Indian religions are mainly tolerance of what does not belong to them and sometimes of what is not only foreign to them but bad in itself.

Buddhism has been both praised and blamed as a religion which acknowledges neither G.o.d nor the soul[88] and its acceptance in its later phases of the supernatural has been regarded as proving the human mind's natural need of theism. But it is rather an ill.u.s.tration of that craving for personal though superhuman help which makes Roman Catholics supplement theism with the wors.h.i.+p of saints.

On the whole it is correct to say that Buddhism (except perhaps in very exceptional sects) has always taken and still takes a point of view which has little in common with European theism. The world is not thought of as the handiwork of a divine personality nor the moral law as his will. The fact that religion can exist without these ideas is of capital importance[89]. But any statements implying that Buddhism divorces morality from the doctrine of immortality may be misunderstood for it teaches that just as an old man may suffer for the follies of his youth, so faults committed in one life may be punished in another.

Rewards and punishments in another world were part of the creed of Asoka and tradition represents the missionaries who converted Ceylon as using this simple argument[90]. It would not however be true to say that Buddhism makes the value of morality contingent on another world. The life of an Arhat which includes the strictest morality is commended on its own account as the best and happiest existence.

European a.s.sertions about Buddhism often imply that it sets up as an ideal and goal either annihilation or some condition of dreamy bliss.

Modern Buddhists who mostly neglect Nirvana as something beyond their powers, just as the ordinary Christian does not say that he hopes to become a saint, lose much of the Master's teaching but do it less injustice than such misrepresentations. The Buddha did not describe Nirvana as something to be won after death, but as a state of happiness attainable in this life by strenuous endeavour-a state of perfect peace but compatible with energy, as his own example showed.

25. _Interest of Indian Thought for Europe_

We are now in a better position to answer the question asked at the beginning of this introduction, Is Indian thought of value or at least of interest for Europe?

Let me confess that I cannot share the confidence in the superiority of Europeans and their ways which is prevalent in the west. Whatever view we take of the rights and wrongs of the recent war, it is clearly absurd for Europe as a whole to pose in the presence of such doings as a qualified instructor in humanity and civilization. Many of those who are proudest of our fancied superiority escape when the chance offers from western civilization and seek distraction in exploration, and many who have spent their lives among what they consider inferior races are uneasy when they retire and settle at home. In fact European civilization is not satisfying and Asia can still offer something more attractive to many who are far from Asiatic in spirit. Yet though most who have paid even a pa.s.sing visit to the East feel its charm, the history, art and literature of Asia are still treated with ignorant indifference in cultured circles-an ignorance and indifference which are extraordinary in Englishmen who have so close a connection with India and devote a disproportionate part of their education to ancient Greece and Rome. I have heard a professor of history in an English university say that he thought the history of India began with the advent of the British and that he did not know that China had any history at all. And Matthew Arnold in speaking of Indian thought[91] hardly escaped meriting his own favourite epithets of condemnation, Philistine and _saugrenu_.

Europeans sometimes mention it as an amazing and almost ridiculous circ.u.mstance that an educated Chinese can belong to three religions, Confucianism, Taoism and Buddhism. But I find this att.i.tude of mind eminently sensible. Confucianism is an admirable religion for State ceremonies and College chapels. By attending its occasional rites one shows a decent respect for Heaven and Providence and commits oneself to nothing. And though a rigid Confucianist may have the contempt of a scholar and statesman for popular ideas, yet the most devout Buddhist and Taoist can conform to Confucianism without scruple, whereas many who have attended an English coronation service must have wondered at the language which they seemed to approve of by their presence. And in China if you wish to water the aridity of Confucianism, you can find in Buddhism or Taoism whatever you want in the way of emotion or philosophy and you will not be accused of changing your religion because you take this refreshment. This temper is not good for creating new and profound religious thought, but it is good for sampling and appreciating the "varieties of religious experience" which offer their results as guides for this and other lives.

For religion is systematized religious experience and this experience depends on temperament. There can therefore be no one religion in the European sense and it is one of the Hindus' many merits that they recognize this. Some people ask of religion forgiveness for their sins, others communion with the divine: most want health and wealth, many crave for an explanation of life and death. Indian religion accommodates itself to these various needs. Nothing is more surprising than the variety of its phases except the underlying unity.

This power of varying in sympathetic response to the needs of many minds and growing in harmony with the outlook of successive ages, is a contrast to the pretended _quod semper, quod ubique, quod ab omnibus_[92] of Western Churches, for in view of their differences and mutual hostility it can only be called a pretence. Indians recognize that only the greatest and simplest religious questions can be asked now in the same words that came to the lips more than two thousand years ago and even if the questions are the same, the answers of the thoughtful are still as widely divergent as the p.r.o.nouncements of the Buddha and the Brahmans. But nearly all the propositions contained in a European creed involve matters of history or science which are obviously affected by research and discovery as much as are astronomy or medicine, and not only are the propositions out of date but they mostly refer to problems which have lost their interest. But Indian religion eschews creeds and will not die with the spread of knowledge. It will merely change and enter a new phase of life in which much that is now believed and practised will be regarded as the G.o.ds and rites of the Veda are regarded now.

I do not think that there is much profit in comparing religions, which generally means exalting one at the expense of the others, but rather that it is interesting and useful to learn what others, especially those least like ourselves, think of these matters. And in religious questions Asia has a distinct right to be heard.

For if Europeans have any superiority over Asiatics, it lies in practical science, finance and administration, not in thought or art. If one were collecting views about philosophy and religion in Europe, one would not begin by consulting financiers and engineers, and the policeman who stands in the middle of the street and directs the traffic to this side and that is not intellectually superior to those who obey him as if he were something superhuman. Europeans in Asia are like such a policeman: their gifts are authority and power to organize: in other respects their superiority is imaginary.

I do not think that Christianity will ever make much progress in Asia, for what is commonly known by that name is not the teaching of Christ but a rearrangement of it made in Europe and like most European inst.i.tutions practical rather than thoughtful. And as for the teaching of Christ himself, the Indian finds it excellent but not ample or satisfying. There is little in it which cannot be found in some of the many scriptures of Hinduism and it is silent on many points about which they speak, if not with convincing authority, at least with suggestive profundity. Neither do I think that Europe is likely to adopt Buddhist or Brahmanic methods of thought on any large scale. Theosophical and Buddhist societies have my sympathy but it is sympathy with lonely workers in an unpopular cause and I am not sure that they always understand what they try to teach. There is truth at the bottom of the dogma that all Buddhas must be born and teach in India: Asiatic doctrine may commend itself to European minds but it fits awkwardly into European life.

But this is no reason for refusing to accord to Indian religion at least the same attention that we give to Plato and Aristotle. Every idea which is held strongly by any large body of men is worthy of respectful examination, although I do not think that because an opinion is widespread it is therefore true. Thus the idea that in the remote past there was some kind of paradise or golden age and that the span of human life was once much longer than now is found among most nations. Yet research and a.n.a.logy suggest that it is without foundation. The fact that about half the population of the world has come under the influence of Hindu ideas gives Indian thought historical importance rather than authority. The claim of India to the attention of the world is that she, more than any other nation since history began, has devoted herself to contemplating the ultimate mysteries of existence and, in my eyes, the fact that Indian thought diverges widely from our own popular thought is a positive merit. In intellectual and philosophical pursuits we want new ideas and Indian ideas are not familiar or hackneyed in the west, though I think that more European philosophers and mystics have arrived at similar conclusions than is generally supposed.

Indian religions have more spirituality and a greater sense of the Infinite than our western creeds and more liberality. They are not merely tolerant but often hold that the different cla.s.ses of mankind have their own rules of life and suitable beliefs and that he who follows such partial truths does no wrong to the greater and all-inclusive truths on which his circ.u.mstances do not permit him to fix his attention. And though some Indian religions may sanction bad customs, sacrifice of animals and immoral rites, yet on the whole they give the duty of kindness to animals a prominence unknown in Europe and are more penetrated with the idea that civilization means a gentle and enlightened temper-an idea sadly forgotten in these days of war. Their speculative interest can hardly be denied. For instance, the idea of a religion without a personal G.o.d may seem distasteful or absurd but the student of human thought must take account of it and future generations may not find it a useless notion. It is certain that in Asia we find Buddhist Churches which preach morality and employ ritual and yet are not theistic, and also various systems of pantheism which, though they may use the word G.o.d, obviously use it in a sense which has nothing in common with Christian and Mohammedan ideas.

India's greatest contribution to religion is not intellectual, as the ma.s.s of commentaries and arguments produced by Hindus might lead us to imagine, but the persistent and almost unchallenged belief in the reality and bliss of certain spiritual states which involve intuition.

All Indians agree that they are real, even to the extent of offering an alternative superior to any ordinary life of pleasure and success, but their value for us is lessened by the variety of interpretations which they receive and which make it hard to give a more detailed definition than that above. For some they are the intuition of a particular G.o.d, for others of divinity in general. For Buddhists they mean a new life of knowledge, freedom and bliss without reference to a deity. But apart from such high matters I believe that the mental training preliminary to these states-what is called meditation and concentration-is well worth the attention of Europeans. I am not recommending trances or catalepsy: in these as in other matters the Hindus are probably p.r.o.ne to exaggerate and the Buddha himself in his early quest for truth discarded trances as an unsatisfactory method. But the reader can convince himself by experiment that the elementary discipline which consists in suppressing "discursive thought" and concentrating the mind on a particular object-say a red flower-so that for some time nothing else is present to the mind and the image of the flower is seen and realized in all its details, is most efficacious for producing mental calm and alertness. By such simple exercises the mind learns how to rest and refresh itself.

Its quickness of apprehension and its retentive power are considerably increased, for words and facts imprinted on it when by the suppression of its ordinary activities it has thus been made a _tabula rasa_ remain fixed and clear.

Such great expressions of emotional theism as the Ramayana of Tulsi Das are likely to find sympathetic readers in Europe, but the most original feature of Indian thought is that, as already mentioned, it produces systems which can hardly be refused the name of religion and yet are hardly theistic. The Buddha preached a creed without reference to a supreme deity and the great Emperor Asoka, the friend of man and beast, popularized this creed throughout India. Even at the present day the prosperous and intelligent community of Jains follow a similar doctrine and the Advaita philosophy diverges widely from European theism. It is true that Buddhism invented G.o.ds for itself and became more and more like Hinduism and that the later Vedantist and Sivaite schools have a strong bent to monotheism. Yet all Indian theism seems to me to have a pantheistic tinge[93] and India is certainly the cla.s.sic land of Pantheism. The difficulties of Pantheism are practical: it does not lend itself easily to popular cries and causes and it finds it hard to distinguish and condemn evil[94]. But it appeals to the scientific temper and is not repulsive to many religious and emotional natures.

Indeed it may be said that in monotheistic creeds the most thoughtful and devout minds often tend towards Pantheism, as witness the Sufis among Moslims, the Kabbalists among the Jews and many eminent mystics in the Christian Church. In India, the only country where the speculative interest is stronger than the practical, it is a common form of belief and it is of great importance for the history and criticism of religion to see how an idea which in Europe is hardly more than philosophic theory works on a large scale.

Later Buddhism-the so-called Mahayana-may be justly treated as one of the many varieties of Indian religion, not more differentiated from others than is for instance the creed of the Sikhs. The speculative side of early Buddhism (which was however mainly a practical movement) may be better described as an Indian critique of current Indian views. The psychology of the Pitakas has certainly enough life to provoke discussion still, for it receives both appreciative treatment and uncompromising condemnation at the hands of European scholars. To set it aside as not worth the labour spent on elucidating it, seems to me an error of judgment. As a criticism of the doctrine developed in the Upanishads, it is acute and interesting, even if we hold the Upanishads to be in the right, and no serious attempt to a.n.a.lyze the human mind can be without value, for though the facts are before every human being such attempts are rare. It is singular that so many religions should prescribe and prophecy for the soul without being able to describe its nature. Hesitation and diffidence in defining the Deity seem proper and natural but it is truly surprising that people are not agreed as to the essential facts about their own consciousness, their selves, souls, minds and spirits: whether these are the same or different: whether they are ent.i.ties or aggregations. The Buddha's answers to these questions cannot be dismissed as ancient or outlandish, for they are practically the conclusions arrived at by a distinguished modern psychologist, William James, who says in his _Psychology_[95], "The states of consciousness are all that psychology requires to do her work with.

Metaphysics or theology may prove the soul to exist, but for psychology the hypothesis of such a substantial principle of unity is superfluous"

and again "In this book the provisional solution which we have reached must be the final one: The thoughts themselves are the thinkers."

Equally in sympathy with Buddhist ideas is the philosophy of M. Bergson, which holds that movement, change, becoming is everything and that there is nothing else: no things that move and change and become[96]. Huxley too, speaking of idealism, said "what Berkeley does not seem to have so clearly perceived is that the non-existence of a substance of mind is equally arguable.... It is a remarkable indication of the subtlety of Indian speculation that Gautama should have seen deeper than the greatest of modern idealists[97]."

Even Mr Bradley says "the soul is a particular group of psychical events in so far as those events are taken merely as happening in time[98]."

There is a smack of the Pitakas about this, although Mr Bradley's philosophy as a whole shows little sympathy for Buddhism but a wondrous resemblance both in thought and language to the Vedanta. This is the more remarkable because there is no trace in his works of Sanskrit learning or even of Indian influence at second hand. A peculiarly original and independent mind seems to have worked its way to many of the doctrines of the Advaita, without entirely adopting its general conclusions, for I doubt if Sankara would have said "the positive relation of every appearance as an adjective to reality and the presence of reality among its appearances in different degrees and with different values-this double truth we have found to be the centre of philosophy."

But still this is the gist of many Vedantic utterances both early[99]

and late. Gau?apada states that the world of appearance is due to _svabhava_ or the essential nature of Brahman and I imagine that the thought here is the same as when Mr Bradley says that the Absolute is positively present in all appearances.

Among many coincidences both in thought and expression, I note the following. Mr Bradley[100] says "The Perfect ... means the ident.i.ty of idea and existence, accompanied by pleasure" which is almost the verbal equivalent of _saccidananda_. "The universe is one reality which appears in finite centres." "How there can be such a thing as appearance we do not understand." In the same way Vedantists and Mahayanists can offer no explanation of Maya or whatever is the power which makes the universe of phenomena. Again he holds that neither our bodies nor our souls (as we commonly understand the word) are truly real[101] and he denies the reality of progress "For nothing perfect, nothing genuinely real can move." And his discussion of the difficulty of reconciling the ideas of G.o.d and the Absolute and specially the phrase "short of the Absolute, G.o.d cannot rest and having reached that goal he is lost and religion with him" is an epitome of the oscillations of philosophic Hinduism which feels the difficulty far more keenly than European religion, because ideas a.n.a.logous to the Absolute are a more vital part of religion (as distinguished from metaphysics) in India than in Europe[102].

Nor can Indian ideas as to Maya and the unreality of matter be dismissed as curious dreams of mystical brains, for the most recent phases of Physics-a science which changes its fundamental ideas as often as philosophy-tend to regard matter as electrical charges in motion. This theory is a phrase rather than an explanation, but it has a real affinity to Indian phrases which say that Brahman or Sakti (which are forces) produce the illusion of the world.

I am not venturing here on any general comparison of European and Indian thought. My object is merely to point out that the latter contains many ideas to which British philosophers find themselves led and from which, when they have discovered them in their own way, they do not shrink. It can hardly then be without interest to see how these ideas have been elaborated, often more boldly and thoroughly, in Asia.

BOOK II