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Tibet and Turkestan : vol.1 |
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there were some (a few) who drank such pure water
as the higher creed may offer to the most enlight-
ened, thirsting soul. A personal, anthropomorphic
God, an individual, personal, corporeal immortality,
a half-militant faith in certain personal relations of
the Teacher—these are keystones in the arch of
Christian belief—not to be displaced by the most
generalising mind that would still call itself faithful.
And most helpful are they to the spirit of lower
flight, just rising from the earth, building its resting-
place with familiar concrete material.
Even the frightful vision of hell which, wonder-
fully enough, was not expelled from the compas-
sionate dreams of Christ, would stimulate rather
than destroy the faith of those who, in gusty bar-
barism, had sought the extremes of punishment
for their enemies, and had imagined their dead as
still on horseback, still fighting some undying foe.
Gratified with the hope of a happy resurrection of
the body for himself, the zealous saint felt urged by
childish reason, as well as by inspiration, to con-
struct for the unfaithful sinner an eternal bodily
punishment, equal in its kind with the felicity
promised to himself. Surely these are easier steeps
to climb, for untutored minds, than the ascent to
Buddha's heights. Here, there is no God, only an
unnamed, infinite, hence undefined, principle of
creation. The universe is bound in absolute law.
Separate existence is bound up, under the invaria-
ble law, with desire, and desire with evil; death is a
portal, opening, first, to another life, whose evil will
be proportioned to the desire that has raged in this;
through successive deaths life is led to Nirvana,
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