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He is even less disposed to do so now, since there is reason to expect that the Tibetan philosophy will shortly be made public, for the first time, by Tibetan proficients most amply qualified to speak.t Orientalists will then have the means of comparing, and possibly of understanding more clearly than hitherto, the texts that have so long puzzled them. The first steps are also being taken (in part through the obliging help of the British officials) to bring the Buddhistic scholars of Ceylon into closer communion than heretofore with their co-religionists [: See, in this connection, the already well-known work entitled “ Eso- teric Buddhism,” by A. P. Sinnett. ‘The Theosophist”?—a monthly journal published in Madras —and numerous publications of the differ- ent branches of the Theosophical Society in India, Europe, and America, will also serve to some understanding of the body of doctrine which has become known under the name chosen by Mr. Sinnett as the title of his volume. — C.] PREFACE TO THE FOURTEENTH THOUSAND. 3 of Japan and Burma, —a relationship which cannot fail to do good. Letters received from several non-Buddhistic countries since the first appearance of the Catechism show that various agencies — among them, conspicuously, the wide circulation of Mr. Edwin Arnold’s beautiful poem, “The Light of Asia” — have created a sentiment in favor of Buddhistic philosophy which constantly gains strength. It seems to commend itself espe- cially to free-thinkers of every shade of opinion. Three French gentlemen of high position who recently visited Ceylon and made public profession of Buddhism by taking the “ Three Refuges ” at Colombo and Galle temples, told the High Priest that the whole school of French Positivists were practically Buddhists, and would not hesitate to follow the example set by themselves. And it is reported to the author, by a Sinhalese gentleman of high birth, that the eminent Professor Ernst Haeckel, in a conversation which occurred during his recent visit to Ceylon, told him that, so far as explained to him, the Bud- dhistic theory of the eternity of matter and force, and other particulars, were identical with the latest inductions of science. This good opinion of Buddhism must increase in strength among scientific men as its corruptions are cleared away and the veritable teaching of the Lord Buddha is discovered. In common with esoteric Hindu philosophy and other esoteric cults derived jfrom the pre-Aryan and Irano-Aryan parent source, 4 PREFACE TO THE FOURTEENTH THOUSAND. esoteric Buddhism, wherever found, rests upon the assumption of a true Individualism unerringly developing effects from causes under the universal reign of law, and utterly scouts any theory of miracle. How very similar this is to the position of modern science need not be discussed ; since we have, amid the testimony of a cloud of witnesses, that of the lamented Professor J. W. Draper, who wrote: “The spirit that imparted life to this movement [that of science], that has animated these discoveries and inventions, is Individualism.” 1 The author, in fulfilment of the promise given in the first edition, has embodied in the present text such changes as have 1 Conflict, p. 324. [Individualism is the key-note of the Emersonian philosophy. In the physical world, as we know it, the whole course of nature tends from generals to particulars, from unity to plurality, from simplicity to complexity, by development, differentiation, modification, specialization, both in form and in function, —by evolution, in a word. And in the psychic world, as far as we know ourselves, the same or — parallel processes or sequences go on, the whole tendency being to indi- viduation of character, and by so much the separation of every human mind or soul from every other. Much as all men may possess in com- mon, there is, or may be, more that is peculiar to each; and such indi- vidualization seems to be one of the purposes, as it is certainly one of the results, of our present state of being. It is likewise an evidence of the power of the spirit and of its infinite possibilities, in comparison with the lower actualities of those mechanical and chemical forces which encompass us. — C.] PREFACE TO THE FOURTEENTH THOUSAND. 5 by impartial critics been shown to be advantageous, or have suggested themselves to his own mind. Additional questions have also been introduced to define points not previously covered. Among these subjects are the Five and Ten Pre- cepts; the relationship between the sersonalities evolved in successive births along any given line of individual life, or vital undulation, if'a new phrase be permitted; the better definition of Bédhisatship ; the cause of the lapse of memory between successive births; the nature ‘of Tanha,; the anti- Buddhistic character of certain superstitious rites; the innate distinction between Buddhism and religions, properly so called ; Arahatship; etc. A few explanatory notes have also been added. The author will also at all times thankfully receive suggestions for further improvements. le ise OF GALLE, CEYLon, Aug. 2, 1882. | PREFACE TO THE ORIGINAL EDITION. ——— Brine intended for the use of beginners, this little work aims only to present the main facts in the life of Gautama Buddha and the essential features of his doctrine. Strange to say, it is unique of its kind in Ceylon, notwithstanding that the mission- aries have scattered their Christian catechisms broadcast in the island, and for many years have been taunting the Sinhalese with the puerility and absurdity of their religion. ‘To whatever cause it may be due, this apathy is something to be deplored by every Buddhist)or admirer of the Buddhist philosophy. The present Catechism is largely a compilation from the works of T. W. Rhys-Davids, Esq., Bishop Bigandet, Sir Coomara Swamy, R. C. Childers, Esq., and the Revs. Samuel Beal and R. Spence Hardy ; in a few cases their exact language has been 8 PREFACE TO THE ORIGINAL EDITION. used. But having been assisted by the Venerable High Priest H. Sumangala, Principal, and the Priest H. Devamitta, of Widyodaya College, the author’s treatment of some of the subjects will be found in certain respects to differ from that of those writers. Truth to say, a very incomplete popular no- tion of what orthodox Buddhism is, seems to prevail in Western countries. The folk-lore and fairy stories upon which some of our principal Orientalists have mainly based their com- mentaries are no more orthodox Buddhism than the wild monkish tales of the Middle Ages are orthodox Christianity. Only the authenticated utterances of Sdkya Muni himself are admitted as orthodox. Deeper analysis will unquestionably prove to Western scholars that the Kapilavastu sage taught, six centuries before the Christian era, not only a peerless code of morals, but also a philosophy so broad and comprehensive as to have anticipated the inductions of modern research and speculation. The signs abound that of all the world’s great creeds that one is destined to be the much talked-of Reli- gion of the Future which shall be found in least antagonism with Nature and with Natural Law. Who dare predict that Buddhism will not be the one chosen? [} Perhaps no more mischievous word was ever invented than “ super- natural,” unless it be “metaphysics.” ‘True, Aristotle made the latter simply the heading of a chapter that came after another, and knew per- PREFACE TO THE ORIGINAL EDITION. 9 Though the author gratefully acknowledges his obligations to Messrs. E. F. Perera, Proctor, and W. D’Abrew, for their ser- vices as interpreters between the reverend priests and himself, yet he claims for the many imperfections that will doubtless be found in the following pages the indulgence of all who have fectly well what he meant by it; but others have been less discriminating, ‘So with “supernatural,” which has a meaning, and a proper one, rightly understood, but which has been so abused and vulgarized that it has come to be applied by many to anything unnatural, something that is not and cannot be, —to the impossible, in short. Its absurdity may be ex- posed by inventing its logical converse, — “‘sub-natural,” “ infra-natural,” “hypo-physical.” But nothing can be above nature, any more than below it, or aside from it in any other way. Spirit is as “ natural” as matter ; and “natural law in the spiritual world” is axiomatic. “ Higher” laws than those, glimpses of the operation of which in the physical phenome- nal world we acquire by our bodily senses, may and doubtless do oper- ate in the “ unseen universe ;” but such are not “supernatural.” What we believe depends entirely upon what we know; and the “religion,” or codification, of belief, or formulation of faith, which a thoughtful man may be inclined to profess, is likely to be that which accords best with the facts in his case as he understands them. The religion which makes least show of “supernatural ” authority, which keeps “ miracles ” and “ rev- elations ” most in the background, which resorts to no desperate device of a mystery, but grounds its claims upon its agreement in the main with the facts of human consciousness and those results of human experience which any one may verify for himself if he be so minded, —a religion, in short, which is natural enough to be reasonable, and human enough to suit humanity, yet divine enough to satisfy man’s most divine aspirations, — should be entitled to respect and reverence. — C.] 10 PREFACE TO THE ORIGINAL EDITION. tried to do such work as this through intermediaries.