Page:The Outline of History Vol 1.djvu/447

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423
THE RISE AND SPREAD OF BUDDHISM

and in the closest harmony with modern ideas. It is beyond all dispute the achievement of one of the most penetrating intelligences the world has ever known.

We have what are almost certainly the authentic heads of his discourse to the five disciples which embodies his essential doctrine. All the miseries and discontents of life he traces to insatiable selfishness. Suffering, he teaches, is due to the craving individuality, to the torment of greedy desire. Until a man has overcome every sort of personal craving his life is trouble and his end sorrow. There are three principal forms the craving of life takes, and all are evil. The first is the desire to gratify the senses, sensuousness. The second is the desire for personal immortality. The third is the desire for prosperity, worldliness. All these must be overcome—that is to say, a man must no longer be living for himself—before life can become serene. But when they are indeed overcome and no longer rule a man's life, when the first personal pronoun has vanished from his private thoughts, then he has reached the higher wisdom, Nirvana, serenity of soul. For Nirvana does not mean, as many people wrongly believe, extinction, but the extinction of the futile personal aims that necessarily make life base or pitiful or dreadful.

Now here, surely, we have the completest analysis of the problem of the soul's peace. Every religion that is worth the name, every philosophy, warns us to lose ourselves in something greater than ourselves. "Whosoever would save his life, shall lose it;" there is exactly the same lesson.

The teaching of history, as we are unfolding it in this book, is strictly in accordance with this teaching of Buddha. There is, as we are seeing, no social order, no security, no peace or happiness, no righteous leadership or kingship, unless men lose themselves in something greater than themselves. The study of biological progress again reveals exactly the same process—the merger of the narrow globe of the individual experience in a wider being (compare what has been said in Chaps. XII and XVIII). To forget oneself in greater interests is to escape from a prison.

The self-abnegation must be complete. From the point of view of Gautama, that dread of death, that greed for an endless continuation of his mean little individual life which drove the Egyptian and