Chapter 14Jainism and Buddhism · Buddhism and Vedanta

The impressions in the approach to Infinity or the entry into it are not always quite the same; much depends on the way in which the mind approaches it. It is felt first by some as an infinity above, by others as an infinity around into which the mind disappears (as an energy) by losing its limits. Some feel not the absorption of the mind energy into the infinite, but a falling entirely inactive; others feel it as a lapse or disappearance of energy into pure Existence. Some first feel the infinity as a vast existence into which all sinks or disappears, others, as you describe it, as an infinite ocean of Light above, others as an infinite ocean of Power above. A certain school of Buddhists felt it in their experience as a limitless Sunya, the Vedantists on the contrary see it as a positive Self-Existence featureless and absolute. No doubt the various experiences were erected into various philosophies, each putting its conception as definitive; but behind each conception there was such an experience. What you describe as a completely emptied mind substance devoid of energy or light, completely inert, is the condition of neutral peace and empty stillness which is or can be a stage of the liberation. But it can afterwards feel itself filled with infinite existence, consciousness (carrying energy in it) and finally Ananda.

* The universe is only a partial manifestation and Brahman as its foundation is the Sat. But there is also that which is not manifested and beyond manifestation and is not contained in the basis of manifestation. The Buddhists and others get from that the conception of Asat as the ultimate thing.

Another meaning given is: Sat = the Eternal, Asat = the Temporary and Unreal.

* The ego and its continuity, they [the Buddhists] say, are an illusion, the result of the continuous flowing of energies and ideas in a determined current. There is no real formation of an ego. As to the liberation, it is in order to get free from duh.kha etc., — it is a painful flow of energies and to get free from the pain they must break up their continuity. That is all right, but how it started, why it should end at all and how anybody is benefited by the liberation, since there is nobody there, only a mass of idea and action — these things are insoluble mysteries. But is there not the same difficulty with the Mayavadin also, since there is no Jiva really, only Brahman and Brahman is by nature free and unbound for ever? So how did the whole absurd affair of Maya come into existence and who is liberated? That is what the old sages said at last: “There is none bound, none freed, none seeking to be free.” It was all a mistake (a rather long-standing one though). The Buddhists, I suppose, could say that also.

Chapter Four