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of sin is folly。 The slaughtering of men and bulls cannot possibly bring life to the soul。 To mortify the body for the sins of the flesh is palpably futile； for in desire alone lies all the ill。 Quench the desire； and the deeds will die of inanition。 Man himself is sole cause of his own misery。 Get rid； then； said the Buddha； of these passions； these strivings for the sake of self； that hold the true soul a prisoner。 They have to do with things which we know are transitory： how can they be immortal themselves？ We recognize them as subject to our will； they are； then； not the I。
As a man； he taught； becomes conscious that he himself is something distinct from his body； so； if he reflect and ponder； he will come to see that in like manner his appetites； ambitions； hopes； are really extrinsic to the spirit proper。 Neither heart nor head is truly the man； for he is conscious of something that stands behind both。 Behind desire； behind even the will； lies the soul； the same for all men； one with the soul of the universe。 When he has once realized this eternal truth； the man has entered Nirvana。 For Nirvana is not an absorption of the individual soul into the soul of all things； since the one has always been a part of the other。 Still less is it utter annihilation。 It is simply the recognition of the eternal oneness of the two； back through an everlasting past on through an everlasting future。
Such is the belief which the Japanese adopted； and which they profess to…day。 Such to them is to be the dawn of death's to…morrow； a blessed impersonal immortality； in which all sense of self； illusion that it is； shall itself have ceased to be； a long dreamless sleep； a beatified rest； which no awakening shall ever disturb。
Among such a people personal Christianity converts but few。 They accept our material civilization； but they reject our creeds。 To preach a prolongation of life appears to them like preaching an extension of sorrow。 At most； Christianity succeeds only in making them doubters of what lies beyond this life。 But though professing agnosticism while they live； they turn； when the shadows of death's night come on； to the bosom of that faith which teaches that； whatever may have been one's earthly share of happiness； 〃'tis something better not to be。〃
Strange it seems at first that those who have looked so long to the rising sun for inspiration should be they who live only in a sort of lethargy of life； while those who for so many centuries have turned their faces steadily to the fading glory of the sunset should be the ones who have embodied the spirit of progress of the world。 Perhaps the light； by its very rising； checks the desire to pursue； in its setting it lures one on to follow。
Though this religion of impersonality is not their child； it is their choice。 They embraced it with the rest that India taught them； centuries ago。 But though just as eager to learn of us now as of India then； Christianity fails to commend itself。 This is not due to the fact that the Buddhist missionaries came by invitation； and ours do not。 Nor is it due to any want of personal character in these latter； but simply to an excess of it in their doctrines。
For to…day the Far East is even more impersonal in its religion than are those from whom that religion originally came。 India has returned again to its worship of Brahma； which； though impersonal enough； is less so than is the gospel of Gautama。 For it is passively instead of actively impersonal。
Buddhism bears to Brahmanism something like the relation that Protestantism does to Roman Catholicism。 Both bishops and Brahmans undertake to save all who shall blindly commit themselves to professional guidance； while Buddhists and Protestants alike believe that a man's salvation must be brought about by the action of the man himself。 The result is； that in the matter of individuality the two reformed beliefs are further apart than those against which they severally protested。 For by the change the personal became more personal； and the impersonal more impersonal than before。 The Protestant； from having tamely allowed himself to be led； began to take a lively interest in his own self…improvement； while the Buddhist； from a former apathetic acquiescence in the doctrine of the universally illusive； set to work energetically towards self…extinction。 Curious labor for a mind； that of devoting all its strength to the thinking itself out of existence！ Not content with being born impersonal； a Far Oriental is constantly striving to make himself more so。
We have seen； then； how in trying to understand these peoples we are brought face to face with impersonality in each of those three expressions of the human soul； speech； thought； yearning。 We have looked at them first from a social standpoint。 We have seen how singularly little regard is paid the individual from his birth to his death。 How he lives his life long the slave of patriarchal customs of so puerile a tendency as to be practically impossible to a people really grown up。 How he practises a wholesale system of adoption sufficient of itself to destroy any surviving regard for the ego his other relations might have left。 How in his daily life he gives the minimum of thought to the bettering himself in any worldly sense； and the maximum of polite consideration to his neighbor。 How； in short； he acts toward himself as much as possible as if he were another； and to that other as if he were himself。 Then； not content with standing stranger like upon the threshold； we have sought to see the soul of their civilization in its intrinsic manifestations。 We have pushed our inquiry； as it were； one step nearer its home。 And the same trait that was apparent sociologically has been exposed in this our antipodal phase of psychical research。 We have seen how impersonal is his language； the principal medium of communication between one soul and another； how impersonal are the communings of his soul with itself。 How the man turns to nature instead of to his fellowman in silent sympathy。 And how； when he speculates upon his coming castles in the air； his most roseate desire is to be but an indistinguishable particle of the sunset clouds and vanish invisible as they into the starry stillness of all…embracing space。
Now what does this strange impersonality betoken？ Why are these peoples so different from us in this most fundamental of considerations to any people； the consideration of themselves？ The answer leads to some interesting conclusions。
Chapter 8。 Imagination。
If； as is the case with the moon； the earth； as she travelled round her orbit turned always the same face inward； we might expect to find； between the thoughts of that hemisphere which looked continually to the sun； and those of the other peering eternally out at the stars； some such difference as actually exists between ourselves and our longitudinal antipodes。 For our conception of the cosmos is of a sunlit world throbbing with life； while their Nirvana finds not unfit expression in the still； cold； fathomless awe of the midnight sky。 That we cannot thus directly account for the difference in local coloring serves but to make that difference of more human interest。 The dissimilarity between the Western and the Far Eastern attitude of mind has in it something beyond the effect of environment。 For it points to the importance of the part which the principle of individuality plays in the great drama daily enacting before our eyes； and which we know as evolution。 It shows； as I shall hope to prove； that individuality bears the same relation to the development of mind that the differentiation of species does to the evolution of organic life： that the degree of individualization of a people is the self…recorded measure of its place in the great march of mind。
All life； whether organic or inorganic； consists； as we know； in a change from a state of simple homogeneity to one of complex heterogeneity。 The process is apparently the same in a nebula or a brachiopod； although much more intricate in the latter。 The immediate force which works this change； the life principle of things； is； in the case of organic beings； a subtle something which we call spontaneous variation。 What this mysterious impulse may be is beyond our present powers of recognition。 As yet； the ultimates of all things lie hidden in the womb of the vast unknown。 But just as in the case of a man we can tell what organs are vital； though we are ignorant what the vital spark may be； so in our great cosmical laws we can say in what their power resides； though we know not really what they are。 Whether mind be but a sublimated form of matter； or； what amounts to the same thing； matter a menial kind of mind； or whether； which seems less likely； it be a something incomparable with substance； of one thing we are sure； the same laws of heredity govern both。 In each a like chain of continuity leads from the present to the dim past； a connecting clue which we can follow backward in imagination。 Now what spontaneous variation is to the material organism； imagination； apparently； is to the mental one。 Just as spontaneous variation is constantly pushing the animal or the plant to push out； a