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the Equinox - The Hermetic Library

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132<br />

THE EQUINOX<br />

or Soul; and a Selecting Power, which however is strenuously<br />

denied by <strong>the</strong> rigid law of Cause and Effect. However <strong>the</strong><br />

mental eyes of <strong>the</strong> vast majority of his followers were not<br />

so clear as to pierce far into <strong>the</strong> darkness of metaphysical<br />

philosophy, and so it happened that, where <strong>the</strong> idealism of <strong>the</strong><br />

Venânta had failed <strong>the</strong> realism of Buddhism succeeded.*<br />

This denial of a Universal Âtman, and a personal Âtman,<br />

soon brought <strong>the</strong> ethical and philosophical arguments of<br />

Gotama up against a brick wall (Kan’t “à priori”). As we<br />

have seen he could not prop up a fictitious beginning by <strong>the</strong><br />

supposition of <strong>the</strong> former, and he dared not use Nibbâna as<br />

such, though in truth <strong>the</strong> Beginning is just as incomprehenisble<br />

with or without at Âtman. But, in spite of his having<br />

denied <strong>the</strong> latter, he had to account for Causality and <strong>the</strong><br />

transmission of his Good and Evil (Karma) by some means<br />

or ano<strong>the</strong>r. Now, according to Nâgasena, <strong>the</strong> Blessed One<br />

refused to answer any such questions as “Is <strong>the</strong> universe<br />

everlasting?” “Is it not everlasting?” “Has it an end?”<br />

”Has it not an end?” “Is it both ending and unending?”<br />

”It is nei<strong>the</strong>r <strong>the</strong> one nor <strong>the</strong> o<strong>the</strong>r?” And fur<strong>the</strong>r all such<br />

questions as “Are <strong>the</strong> soul and <strong>the</strong> body <strong>the</strong> same thing?”<br />

”Is <strong>the</strong> soul distinct from <strong>the</strong> body?” “Does a Tathâgata exist<br />

after death?” “Does he not exist after death?” “Does<br />

* In spite of <strong>the</strong> fact that Buddhism urges that “<strong>the</strong> whole world is under<br />

<strong>the</strong> Law of Causation,” it commands its followers to lead pure and noble lives,<br />

in place of dishonourable ones, in spite of <strong>the</strong>ir having no freedom of choice<br />

between good and evil. “Let us not lose ourselves in vain speculations of profitless<br />

subtleties,” says <strong>the</strong> Dhammapada, “let us surrender self and all selfishness,<br />

and as all things are fixed by causation, let us practice good so that good<br />

may result from our actions.” Just as if it could possibly be done if “all things<br />

are fixed.” <strong>The</strong> Buddhist, in <strong>the</strong>ory having postulated that all fowls lay hardboiled<br />

eggs, adds, <strong>the</strong> ideal man is he who can only make omlettes.

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