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A Series of Lessons on the Inner Teachings of the Philosophies and Religions of India1248
Let us first examine the fundamental conceptions of the Buddhist system
of philosophy. In the first place a reference to many of the English books
upon Buddhism will give the student the impression that Gautama, taught
an atheistic philosophy, which closely approached materialism, denying
any Reality back of phenomenal life, and refusing to admit the existence of
Brahman; and that also he denied the existence of the “soul,” although he
explained Reincarnation under the “desperate expedient” of Karma, which
afforded a connecting link between the lives of the successive beings in the
Chain of Rebirth or Samsara. On both of these points Western discussion
has raged fiercely, some holding to the above ideas, while others attempted
to combat them. We think that when the Fundamental Principles of the Inner
Teachings of the Hindu Philosophies are applied to the teachings of Buddha
order may be brought out of chaos. Such is the opinion of the advanced
Hindu teachers (non-Buddhists, remember) who would protect Gautama
from the attacks of his orthodox Hindu opponents, and the Western writers
on Buddhism. Let us examine into the matter.
In the first place Gautama did not deny the existence of Brahman, but
simply refused to speculate regarding Its nature, character and being,
holding that the concern of man was with the phenomenal world and the
escape therefrom—and that speculation upon Brahman was useless and a
waste of time—“Enough to know that that is” was his idea. He denied the
existence of Ishwara, the Personal God, of the Hindus, and thus brought
upon himself the reproach of Atheism, which had also been visited upon
the heads of Kapila and other philosophical teachers. But Gautama did not
deny the existence of that—he merely took it for granted without argument
as a fundamental axiomic truth. Nay, more, in his system he clearly indicated
the existence of a Para-Brahm, or Supreme Brahman, that is a Brahman in
the aspect of Non-Being, or Non-Manifestation.
Gautama has been described as postulating a “Nothing” from which
the phenomenal universe emerged, and into which it would return. Now,
anyone at all familiar with the fundamental conceptions of the Hindu