from the Veda, 2d ed., London, 1832,
pp. 69, 39, 10.

of him there; but the whole of him must be in every particle of
matter, in every point of space, in all infinitude.

The Brahmanic religion is a philosophy; and it keeps an
incomparably strong hold on the minds of its devotees. Its most
vital and comprehensive principle is expressed in the following
sentence: "The soul itself is not susceptible of pain, or decay,
or death; the site of these things is nature; but nature is
unconscious; the consciousness that pain exists is restricted to
the soul, although the soul is not the actual seat of pain." This
is the reason why every Hindu yearns so deeply to be freed from
the meshes of nature, why he so anxiously follows the light of
faith and penance, or the clew of speculation, through all mazes
of mystery. It is that he may at last gaze on the central TRUTH,
and through that sight seize the fruition of the supreme and
eternal good of man in the unity of his selfhood with the
Infinite, and so be born no more and experience no more trouble.
It is very striking to contrast with this profound and gorgeous
dream of the East, whatever form it assumes, the more practical
and definite thought of the West, as expressed in these lines of
Tennyson's "In Memoriam:"

"That each, who seems a separate whole,
Should move his rounds, and, fusing all
The skirts of self again, should fall
Remerging in the general Soul,
Is faith as vague as all unsweet:
Eternal form shall still divide
The eternal soul from all beside,
And I shall know him when we meet."

But is it not still more significant to notice that, in the lines
which immediately succeed, the love inspired and deep musing
genius of the English thinker can find ultimate repose only by
recurring to the very faith of the Hindu theosophist?

"And we shall sit at endless feast,
Enjoying each the other's good:
What vaster dream can hit the mood
Of Love on earth! He seeks at least
Upon the last and sharpest height,
Before the spirits fade away,
Some landing place, to clasp and say,
Farewell! We lose ourselves in light!"

We turn now to the Buddhist doctrine of a future life as
distinguished from the Brahmanic. The "Four Sublime Truths" of
Buddhism, as they are called, are these: first, that there is
sorrow; secondly, that every living person necessarily feels it;
thirdly, that it is desirable to be freed from it; fourthly, that
the only deliverance from it is by that pure kn