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The Seventh Lesson: Buddhism.1251
(arising from his transcendental knowledge gained in his state of Nirvana
or Illumination) were that the Fundamental Reality or that, in its Essence,
was equivalent to non-being, when contrasted with being as the human
mind understands the latter term. Non-Being is not Non-Existence, but
rather Existence in a state devoid of attributes, qualities, or activities, so far
as manifestation is concerned, although all possible manifestation must be
latent therein—in fact the meaning of Non-Being may be stated as “Being,
in Latency.” The distinction is highly metaphysical, but some of the Ancient
Grecian philosophers, and those of the modern West, have recognized the
distinction, and embodied it in their metaphysical systems; as for instance
Hegel, who states that “Non-Being and Being are One.” This conception
of Non-Being is also recognized by certain Hindu metaphysicians who
postulated a Para-Brahm, or Supreme Brahm, or Essential Brahm, beyond
the Brahman in its phase of the Active Cause of the Universe. It is one of the
very utmost tenuities or refinements of subtle distinction in metaphysical
thought. And it is no wonder that Gautama was charged with advancing
a doctrine of the “Nothingness” of Reality, for to the average mind Non-
Being must seem to partake more of Nothingness than of “Thingness.” But
Gautama saw the distinction, and indeed upon it depends his distinction
between Nirvana and Para-Nirvana, as we shall see presently.
From Non-Being, or Para-Brahm, proceeded Being or Brahman (although
Gautama avoided the use of these customary terms, wishing to free his
teachings from the conceptions attached to the old terminology). Non-
Being was that—All that Is—and besides it was Nothing. And from Non-
Being, or that, arose or proceeded Being or a manifestation as Universal
Consciousness or Creative Mind, or Universal Soul. Gautama positively
refused to explain, or to allow discussion upon the nature or “reason” for
this proceeding of manifestation of Being, claiming the ordinary mind could
not grasp this Truth, but that it would be made plain and clear when the
state of Nirvana was reached. Then Being proceeded to manifest the “Lustof-Life,”
which corresponds closely to Schopenhauer’s “Will-to-Live,” except