ruth than that of other illumined ones.

The intelligent student of occultism in all its phases will arrive, sooner
or later, at the inevitable conclusion that all illumined souls have seen
and have taught the same fundamental truth.

Buddha was convinced that in The Absolute, or First Cause, there could be
no sin and consequently no sorrow, and he persistently sought to inaugurate
such systems of conduct and such a standard of morals as would lead the
disciple back to godhood, or liberation from the "wheel of causation."

To keep the mind pure and clean was the burden of his cry, well knowing
that the mind is the fertile field wherein illusions of sense consciousness
thrive. He says:

"Mind is the root (of evil); actions proceed from the mind. If anyone speak
or act from a corrupt mind, suffering will follow, as the dust follows the
rolling wheel."

That we can not expect to escape the result of our thoughts and acts was
ever a doctrine of Buddha, albeit, he seems also to have sought to make
clear to his disciples, the UNREALITY of sin as a part of the
indestructible "First Cause."

Many Buddhist sects interpret the doctrines of Buddha to deny a belief in
a future existence, in at least as far as identity is concerned, but this
conception is not consistent with the most reliable reports, neither is it
in keeping with the extreme peace and satisfaction which all illumined ones
experience.

If extinction of identity were the goal of Illumination, it is
inconceivable that the illumined ones should report the attainment of
perfect satisfaction and bliss.

Besides, it is clearly stated that Gautama told his disciples that he had
already entered Nirvana, while yet in the body.

"My mind is free from passions; is released from the follies of the world.
I have gained the victory," said Lord Buddha to his disciple Ananda.

It is also asserted that Buddha appeared in his own "glorified body" to
his disciples after his physical dissolution, plainly indicating that far
from being swallowed up in The Absolute, he had acquired godhood in his
present body.

Detailing the advantages of a pure life, Buddha said to his disciples:

"The virtuous man rejoices in this world, and he will rejoice in the next;
in both worlds has he joy. He rejoices, he exults, seeing the purity of his
deed."

Again, alluding to a sage (rahan), Buddha is reported to have said:

"He is indeed blest, having conquered all his passions, and attaine