s "spiritual body," whose unsatisfied desires
cause its birth and re-birth into the fleshly form of the physical
"body,"--a very brief and temporary incarnation. When by the progressive
enlightenment of the spirit its longings and desires have been gradually
conquered, it no longer needs or has embodiment either of soul or of
body; so that, to quote Elliott Coues in Olcott's "Buddhist Catechism,"
"a spirit in a state of conscious formlessness, subject to no further
modification by embodiment, yet in full knowledge of its experiences
[during its various incarnations], is Nirvanic."

Buddhism, however, viewed in any aspect, must be regarded as a gloomy
religion. It is hard enough to crucify all natural desires and lead a
life of self-abnegation; but for the spirit, in order to be purified, to
be obliged to enter into body after body, each subject to disease,
misery, and death, and then after a long series of migrations to be
virtually annihilated as the highest consummation of happiness, gives
one but a poor conception of the efforts of the proudest unaided
intellect to arrive at a knowledge of God and immortal bliss. It would
thus seem that the true idea of God, or even that of immortality, is not
an innate conception revealed by consciousness; for why should good and
intellectual men, trained to study and reflection all their lives, gain
no clearer or more inspiring notions of the Being of infinite love and
power, or of the happiness which He is able and willing to impart? What
a feeble conception of God is a being without the oversight of the
worlds that he created, without volition or purpose or benevolence, or
anything corresponding to our notion of personality! What a poor
conception of supernal bliss, without love or action or thought or holy
companionship,--only rest, unthinking repose, and absence from disease,
misery, and death, a state of endless impassiveness! What is Nirvana but
an escape from death and deliverance from mortal desires, where there
are neither ideas nor the absence of ideas; no changes or hopes or
fears, it is true, but also no joy, no aspiration, no growth, no
life,--a state of nonentity, where even consciousness is practically
extinguished, and individuality merged into absolute stillness and a
dreamless rest? What a poor reward for ages of struggle and the final
achievement of exalted virtue!

But if Buddhism failed to arrive at what we believe to be a true
knowledge of God and the destiny