supplies the wanting half of Bishop Berkeley's well-known idealistic argument.
Granting the premises, I am not aware of any escape from Berkeley's conclusion, that the "substance" of matter is a metaphysical unknown quantity, of the existence of which there is no proof. What Berkeley does not seem to have so clearly perceived is that the non-existence of a substance of mind is equally arguable; and that the result of the impartial applications of his reasonings is the reduction of the All to co-existences and sequences of phenomena, beneath and beyond which there is nothing cognoscible. It is a remarkable indication of the subtlety of Indian speculation that Gautama should have seen deeper than the greatest of modern idealists; though it must be admitted that, if some of Berkeley's reasonings respecting the nature of spirit are pushed home, they reach pretty much the same conclusion. (8)
Accepting the prevalent Brahminical doctrine that the whole cosmos, celestial, terrestrial, and infernal, with its population of gods and other celestial beings, of sentient animals, of Mara and his devils, is incessantly shifting through recurring cycles of production and destruction, in each of which every human being has his transmigratory representative, Gautama proceeded to eliminate substance altogether; and to reduce the cosmos to a mere flow of sensations, emotions, volitions, and thoughts, devoid of any substratum. As on the surface of a stream of water, we see ripples and
