The Outline of History by H. G. Wells (best e reader for manga .txt) 📖

writing yet in India at all. We must remember that in the time of Buddha it is doubtful if even the Iliad had been committed to writing. Probably the Mediterranean alphabet, which is the basis of most Indian scripts, had not yet reached India. The master, therefore, worked out and composed pithy and brief verses, aphorisms, and lists of points, and these were expanded in the discourse of his disciples. It greatly helped them to have these points and aphorisms numbered. The modern mind is apt to be impatient of the tendency of Indian thought to a numerical statement of things, the Eightfold Path, the Four Truths, and so on, but this enumeration was a mnemonic necessity in an undocumented world.

 

25.3 The Gospel of Gautama Buddha

 

The fundamental teaching of Gautama, as it is now being made plain to us by the study of original sources, is clear and simple 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. XI and XVI). 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 those who learnt from him with propitiations and charms into the temples, was as mortal and ugly and evil a thing as lust or avarice or hate. The religion of Gautama is flatly opposite to the immortality religious. And his teaching is set like flint against asceticism, as a mere attempt to win personal power by personal pains.

 

But when we come to the rule of life, the Aryan Path, by which we are to escape from the threefold base cravings that dishonour human life, then the teaching is not so clear. It is not so clear for one very manifest reason, Gautama had no knowledge nor vision of history; he had no clear sense of the vast and many-sided adventure of life opening out in space and time. His mind was confined within the ideas of his age and people, and their minds were shaped into notions of perpetual recurrence, of world following world and of Buddha following Buddha, a stagnant circling of the universe. The idea of mankind as a great Brotherhood pursuing an endless destiny under the God of Righteousness, the idea that was already dawning upon the Semitic consciousness in Babylon at this time, did not exist in his world. Yet his account of the Eightfold Path is, nevertheless, within these limitations, profoundly wise.

 

Let us briefly recapitulate the eight elements of the Aryan Path. First, Right Views; Gautama placed the stern examination of views and ideas, the insistence upon truth as the first research of his followers. There was to be no clinging to tawdry superstitions. He condemned, for instance, the prevalent belief in the transmigration of souls. In a well-known early Buddhist dialogue there is a destructive analysis of the idea of an enduring individual soul. Next to Right Views came Right Aspirations; because nature abhors a vacuum, and since base cravings are to be expelled, other desires must be encouraged"love for the service of others, desire to do and secure justice and the like. Primitive and uncorrupted Buddhism aimed not at the destruction of desire, but at the change of desire. Devotion to science and art, or to the betterment of things manifestly falls into harmony with the Buddhistic Right Aspirations, provided such aims are free from jealousy or the craving for fame. Right Speech, Right Conduct, and Right Livelihood, need no expansion here. Sixthly in this list 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 ecstacies 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. To the modern mind it seems at least equally acceptable that a man may, though perhaps against greater difficulties, cultivate the soil, rule a city, make roads, build houses, construct engines, or seek and spread knowledge, in perfect self-forgetfulness and serenity. As much was inherent in Gautama's teaching, but the stress was certainly laid upon the teaching itself, and upon withdrawal from rather than upon the ennoblement of the ordinary affairs of men.

 

In certain other respects this primitive Buddhism differed from any of the religions we have hitherto considered. It was primarily a religion of conduct, not a religion of observances and sacrifices. It had no temples, and since it had no sacrifices, it had no sacred order of priests. Nor had it any theology. It neither asserted nor denied the reality of the innumerable and often grotesque gods who were worshipped in India at that time. It passed them by.

 

25.4 Buddhism and Asoka

 

From the very first this new teaching was misconceived. One corruption was perhaps inherent in its teaching. Because the world of men had as yet no sense of the continuous progressive effort of life, it was very easy to slip from the idea of renouncing self to the idea of renouncing active life. As Gautama's own experiences had shown, it is easier to flee from this world than from self. His early disciples were strenuous thinkers and teachers, but the lapse into mere monastic seclusion was a very easy one, particularly easy in the climate of India, where an extreme simplicity of living is convenient and attractive, and exertion more laborious than anywhere else in the world.

 

And it was early the fate of Gautama, as it has been the fate of most religious founders since his days, to be made into a wonder by his less intelligent disciples in their efforts to impress the outer world. We have already noted how one devout follower could not but believe that the moment of the master's mental irradiation must necessarily have been marked by an epileptic fit of the elements. This is one small sample of the vast accumulation of vulgar marvels that presently sprang up about the memory of Gautama.

 

There can be no doubt that for the great multitude of human beings then as now the mere idea of an emancipation from self is a very difficult one to grasp. It is probable that even among the teachers Buddha was sending out from Benares there were many who did not grasp it and still less were able to convey it to their hearers. Their teaching quite naturally took on the aspect of salvation not from oneself"that idea was beyond them"but from misfortunes and sufferings here and hereafter. In the existing superstitions of the people, and especially in the idea of the transmigration of the soul after death, though this idea was contrary to the Master's own teaching, they found stuff of fear they could work upon. They urged virtue upon the people lest they should live again in degraded or miserable forms, or fall into some one of the innumerable hells of torment with which the Brahminical teachers had already familiarized their minds. They represented Buddha as the saviour from almost unlimited torment.

 

There seems to be no limit to the lies that honest but stupid disciples will tell for the glory of their master and for what they regard as the success of their propaganda. Men who would scorn to tell a lie in everyday life will become unscrupulous cheats and liars when they have given themselves up to propagandist work; it is one of the perplexing absurdities of our human nature. Such honest souls, for most of them were indubitably honest, were presently telling their hearers of the miracles that attended the Buddha's birth"they no longer called him