came Right Effort, for Gautama had no toleration for good intentions and slovenly application; the disciple had to keep a keenly critical eye upon his activities. The seventh element of the path, Right Mindfulness, is the constant guard against a lapse into personal feeling or glory for whatever is done or not done. And, finally, comes Right Rapture, which seems to be aimed against the pointless ecstasies of the devout, such witless gloryings, for instance, as those that went to the jingle of the Alexandrian sistrum.
We will not discuss here the Buddhistic doctrine of Karma, because it belongs to a world of thought that is passing away. The good or evil of every life was supposed to determine the happiness or misery of some subsequent life, that was in some inexplicable way identified with its predecessor. Nowadays we realize that a life goes on in its consequences for ever, but we find no necessity to suppose that any particular life resumes again. The Indian mind was full of the idea of cyclic recurrence; everything was supposed to come round again. This is a very natural supposition for men to make; so things seem to be until we analyze them. Modern science has made clear to us that there is no such exact recurrence as we are apt to suppose; every day is by an infinitesimal quantity a little longer than the day before; no generation repeats the previous generation precisely; history never repeats itself; change, we realize now, is inexhaustible; all things are eternally new. But these differences between our general ideas and those Buddha must have possessed need not in any way prevent us from appreciating the unprecedented wisdom, the goodness, and the greatness of this plan of an emancipated life as Gautama laid it down somewhen in the sixth century before Christ.
And if he failed in theory to gather together all the wills of the converted into the one multifarious activity of our race battling against death and deadness in time and space, he did in practice direct his own life and that of all his immediate disciples into one progressive adventure, which was to preach and spread the doctrine and methods of Nirvana or soul-serenity throughout our fevered world. For them at least his teaching was complete and full. But all men cannot preach or teach; doctrine is but one of many of the functions of life that are fundamentally righteous.