EssaysandPoems

by

Dr.PaulDahlke

BuddhistPublicationSocietyKandy•SriLanka

TheWheelPublicationNo.77/78BPSOnlineEdition©(2008)

DigitalTranscriptionSource:BPSTranscriptionProject

Forfreedistribution.Thisworkmayberepublished,reformatted,reprintedandredistributedinanymedium.However,anysuchrepublicationandredistributionistobemadeavailabletothepubliconafreeandunrestrictedbasis,andtranslationsandotherderivativeworksaretobeclearlymarkedassuch.

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Foreword

ThisselectionofessaysbythatgreatBuddhistthinkerofGermany,Dr.PaulDahlke,isissuedincommemorationoftheCentenaryofhisbirth:from25thJanuary1865to1965.

Thearticlespresentedhere,havebeentakenfromthetwoperiodicalsNeu-BuddhistischeZeitschrift(Neo-BuddhistJournal)andDieBrockensammlung(ShardCollection),editedbyDr.Dahlkeandentirelywrittenbyhimself.Fromthesetwoperiodicals,whichcontainaverylargenumberofarticlesandotherwritings,onlyasmallselectioncanbeofferedhere,andlargeressayshadtobeexcludedforreasonofspace.Earliertranslationsofthearticlesselected,aspublishedin“TheBritishBuddhist”andothermagazines,havebeencomparedwiththeGermanoriginaland,somemajorchangeshavebeenmadeinthem.

Theauthorofthebiographicalsketchthatintroducesthisbooklet,thelateKurtFischer,wasformanyyearsafriendandsecretaryofDr.Dahlke.Afterthelatter’sdeathheablyeditedthebi-monthlymagazineBuddhistischesLebenundDenken(BuddhistLifeandThought)which,formanyyearspresentedtoGermanreaderstheteachingsoftheBuddha,accordingtoDr.Dahlke’sinterpretation,

TwotributestoDr.Dahlke,byBhikkhuSīlācāraandthe

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AnāgārikaDhammapāla,havebeenincludedhere.

OtheressaysbyDr.Dahlkehaveappearedinthisseries,inTheFivePrecepts(WheelNo.55)andGermanBuddhistWriters(WheelNo.74/75).

WearewellawarethatthepresentselectionofshortessayswillbeinsufficienttogiveanideaoftherangeandsignificanceofDr.Dahlke’scontributiontoBuddhistliteraturewhichcanonlybegatheredfromhislargerworks.NotallofthemhaveappearedinEnglishversions,andeventhesehavebeenoutofprintformanyyears.Wehopethatthepresentpublicationwillbefoundstimulatingbyourreadersandcreateademandforareprintofthelargerworks.

—TheEditor

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Dr.PaulDahlke:HisLifeandWork

byKurtFischer

Dr.PaulDahlkewasbornonthe25thJanuary,1865,atOsterodeinEastPrussia.Whilestillachild,heexperiencedsomeofthehardshipsoflife.Hisfatherwasacivilservantandalargefamilyhadtobebroughtuponaverymodestincome,sothatprivationandself-denialwerepartofthedailylifeathishome.

Aftersomeyearsatapreparatoryschool,PaulDahlkeattendedthesecondaryschoolatFrankfort-on-Main.Onthecompletionofhiseducationthere,hetookupmedicalstudies;andafterhisexaminations,appliedhimselftohomoeopathy,perceivinginstinctivelythatthismethodofhealingwasmostsuitedtohistalent.

Dr.Dahlkewasoneofthosephysicianswhoarenotmereroutinepractitioners.Hewasarealhealer,asexpressedbytheGermanword“Arzt”(adoctor),whichisderivedfromtheGreekwordarchiatros,“supremehealer.”SoitcamethatthisyoungdoctormetwithexceptionalsuccessandsoonhisreputationextendedfarbeyondhisplaceofworkinBerlin.

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ButDr.Dahlke’sgeniuswasfartooactiveforconfiningitselftomedicalpracticealone.Itdrovehimbeyondtheboundariesofthecommonplaceintorealmsofthoughtwhichlayquiteoutsidehisprofessionalwork.Eveninhisremarkableachievementsasaphysician,hedisplayedakeensenseofactuality(Wirklichkeit),i.e.of”thingsastheyreallyare”,amentalqualitywithwhichonlyfewpeoplearegenerouslyendowed.Itwasmoreover,throughthatsenseofthewidthanddepthofactuality,thatDr.Dahlkewasdrawntofieldsoutsidemedicine,tothereligiousideasoftheEast,andfinallytotheteachingsoftheBuddha.Schopenhauer’swritingshadmadethefirstimpactonhim,butsoonheoutgrewtheminhisuntiringresearchandinquiry.

WecannotdobetterthanrepeatherethewordsbywhichDahlkehimselfdescribedhisfirstcontactwithBuddhismanditseffectonhim.

“ItwasnotintheshapeofanemotionalshockorofsomedecisiveeventthatBuddhismenteredmylife.Slowly,imperceptibly,liketheseedintheground,didittakerootandgrew,when,in1898,Istartedonmyfirstlongvoyage.IhadalreadyknownBuddhismforsometime,butinspiteofthis,atthattime,notIndiabuttheSouthSeaswerethegoalofmydesire.TahitiandOweihi,asdescribedinChamisso’swritings,attractedmemorethanallthewisdomofIndia;andwhen,onJune1898,IlandedatApiaontheislandofSama,itappearedtomeastheperfectfulfilmentofmylife.

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“AfteraboutayearIreturnedhomeagain,andtheBuddha’steachingmusthavebeendevelopingsilentlyinme,unperceived;foralreadywhen,inthefollowingyear,Isetoutagainonmytravels,itwaswithIndiaasmyavowedaim:notIndiaalone,butBuddhism.

“Inthespringof1900IreachedColombo,andhadthegreatandgoodfortunetofindatoncegoodteacherswhocouldgivemeinstructiononBuddhism:SriSumaṅgalaTheraofMaligakandaVihara,atasuburbofColombo,wasalreadyanoldman,buthisintellectwasstillastonishinglykeen;andNyanissaraThera,hisfirstco-worker,whotookhisplaceafterhisdeath,andwhonow,unfortunately,hasalsopassedaway.ThentherewastheyoungBhikkhuSuriyagodaSumaṅgalaofSriVardhanarama(Colpetty)withwhomIhaveeversincekeptupaclosefriendship;andfinally,thePunditWagiswara(Vācissara)who,atthattime,livedatPayagala,ontheSouthCoastofCeylon.TohimIowemostofmyfirstunderstandingofBuddhism,becauseitwashewhocouldbestadapthimselftotheWesternviewpoint,andalsohadathoroughgraspofEnglish.

“Itwasthen,in1900,thatImademyofficialentryintoBuddhismanditsteachings.SincethattimeIhavebeenconstantlytravellingbackandforthbetweenIndiaandmynativeGermany;andmostofthetimeIwasill,partlyduetotheclimate,partlythroughmyownfault:beingdissatisfiedwiththeserestlesswanderings,andyeteverdrawnbacktoIndia.”

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TheoutcomeofthisinnerawakeningtotheDhammawasanumberofbooks,therealvalueofwhichlayinthefactthattheymadeBuddhistthoughtaccessibletotheoutlookoftheWesterner.[1]MostofDahlke’smajorworkshavebeentranslatedintoEnglish,andsomehavealsobeenrenderedintoDutchandJapanese.

Therewillalwaysbepeoplewhocombineenergyandpurposefulnesswithanoriginalandcreativemind.Totheirranksbelongallwhoarecalled“greatmen.”SuchwasthemindofDr.PaulDahlkewhooccupiesquiteanexceptionalplaceinthehistoryofWesternthought.Hepossessednotonlyanincrediblestoreofenergy,combinedwithakeenintellect,andanartist’ssensitivityandcreativity;but—andhereliesDahlke’sspecialgreatness,healsohadakeensenseofactualitywhichroseaboveallconventions.Asaresultofthatexceptionalcombinationofqualities,hehadastrongurgetowardsinnerpurityandhonestywhichdidnotallowhimtoshrinkfromthemostradicalconsequencesofhisthought.

Uptotheyear1914,Dr.Dahlkeundertookseveraljourneystomanyofthegreatcountriesoftheworld.Heoncesaidjocularlyofhimself:“Iwaslikeacomet,swishingthroughtheworld.”ButthestrongestattractionforhimweretheplacesofancientBuddhistculture,chieflyCeylon.ShortlybeforetheoutbreakofthefirstWorldWar,DahlkehadreturnedtoGermany,andowingtothechangedconditionsconsequentontheoutbreakofwar,hefoundhimselfconfinedtohishomecountry.Theonlywaybywhichhe

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couldadapthimselftocircumstancesseemedtohimtheresumptionofhismedicalpractice,givenupcompletelyduringthelatteryears;andsoonitbecameknownamonghisavidpatients,thatDr.Dahlkewasagainemployinghisgreatmedicalknowledgeandskillintheserviceoftheailing.

ButmoreandmoretheknowledgegrewinDahlkethattherewasnogreaterneedforthepeoplesoftheWestthanatrueunderstandingofBuddhism.Hisearlierwritingshadalreadyservedtointroducethisteaching;andnowDr.DahlkesawthenecessityforproducingreliableGermantranslationsoftheBuddhistscriptures.ThoughthereexistedinGermanlanguageagreatmanytranslationsfromthePalitexts,almostall,andespeciallythewell-knownrenderingsbyKarlEugenNeumann,weremoreorlesstaintedwithadmixturesforeigntothespiritofthepureTeaching.ThusoriginatedDr.Dahlke’stranslationsoftheDhammapada,andpartsoftheDīgha-NikāyaandMajjhima-Nikāya.Thesebookswerenotmeretranslations;theywereatthesametimeworksofdoctrinalinstructioninwhichtheauthor,incopiousexplanatorynotes,embodiedtheresultsoftwentyyears’studyandpersonalexperience.Atthattimehealsostartedaquarterlyperiodical,theṄewBuddhistJournal”(Neu-BuddhistischeZeitschrift),entirelywrittenbyhimself.Inthatmagazine,heshowedinaunique,andeverfreshandstimulatingway,howBuddhismcanhaveadecisiveinfluenceonthesolutionofallgreatproblemsoflife.

Butaspiritsobentontherealizationofwhatheknewtobe

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theTruth,couldnotforlongbesatisfiedwithmereliteraryworkinthecauseofBuddhism.Soonaroseinhimtheideaofa“BuddhistHouse”whichwastobeameetingplaceforthosewhowerenolongerinaccordwiththeirinheritedreligionandfeltthatmaterialismwasnotinkeepingwithtruehumandignity.

AfewyearsaftertheendofthefirstWorldWar,justwhenthedifficultiesduetoinflationoftheGermancurrencywereattheirpeak,afavourableopportunityforacquiringaboutnineacresofwoodedlandatFrohnaupresenteditself,inasuburbofBerlin.NowDr.Dahlkedevotedallhisenergiestotherealizationofthisgreatidea:toestablishahomeforBuddhisminGermany.Thetaskwascompletedveryslowly,ingradualprogress.Thedifficultieswithwhichhehadtocontend,maybeestimatedfromthefactthatthecurrencyinflationinGermanyhadalmostobliteratedhisfinancialmeansforcarryingouttheproject.ThusthemoneyneededforconstructingtheHousehadfirsttobeearned,daybyday,byhardwork,inDr.Dahlke’sconsultationroom.

Neverthelesshewasdeterminedtocarryouthisplan,andinAugust1924theconstructionoftheBuddhistHousewasfarenoughadvancedthatDr.Dahlkeandafewofhisdiscipleswereabletomovein.ItwashisintentionthattheHouseshouldbeamonument,avisibleexpression,oftheTeaching;andnewplansconstantlyissuedfromhisfertilebrain,forexpandingthefirstlay-out.BesidestheHouseproper,containingthelivingquartersandalibrary,a

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MeetingHallwasbuiltclose-by,andseparateroomsandcellsforaccommodatingguestswhowishedtostaythereforsometime,forquietcontemplationandforreceivinginstructionintheBuddhistteachings.

TheBuddhistHousewasconceivedasaplacedevotedtoinnerpurification,asfarasthiscouldbeachievedinalifeofcompromisebetweenthelifeofaBuddhistmonkandWesternconditions.Itcouldnotwellbeamonasterysinceboththematerialandspiritualrequirementswerelacking.Thereforeitwastobeamid-waysolutionbetweenamonasteryandalayman’shabitation,TheFivePreceptsweretobethebasicrulesofconductfortheresidents,andtheirfurtherendeavoursforinnerpurificationwastobestowacharacteristicatmospheretotheHouse.ThedifficultyofdoingthisunderWesternconditionscanbeappreciatedonlybythosewhohavetriedit.Inaworldwherethelustsoflifeandabrutalstruggleforexistenceweredominant,thecourageousattemptofDr.Dahlkeandthesmallbandofhisfollowerswaslikethestruggleofasmallboatagainstthemountainouswavesofastormysea.

Itis,therefore,notsurprisingthatDr.Dahlke’sstrengthwasentirelyconsumedbyhislastfewyears’workinconnectionwiththeBuddhistHouse,Dr.Dahlkehadmentionedseveraltimestohisfriendshowweakhisheartwas;andinfact,withoutthehighdegreeofinnercomposurewhichheowedtoBuddhism,hecouldneverhaveworkedaslongashedid.Foraboutayear,aseverecoldhadtroubledhim,overwhichhewasunabletogetcontrol.Itwasonlyhis

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constantthoughtontheDhammaandhisplansconnectedtherewith,whichenabledhimtowithstandforsometimetherelapsesthatoccurredafteragravecrisisinhisillness.Alsoanotherproject,thatoffoundingaHouseofRetreatontheNorthSeaislandofSylt,andliteraryplans,occupiedhimconstantly.Butdeathpreventedtherealizationoftheseplans.Earlyin1928,Dr.PaulDahlkepassedawayfromthesceneofhislabours.

UntilnowhardlyanattempthasbeenmadetogiveanadequateappreciationofDr.Dahlke’suniquepersonalityandofthesignificantplaceheheldinthementallifeoftheWestandintheforcefulandpenetrativepresentationoftheBuddha’sTeaching.Maythetimecomesoonwhenhisgreatworkisfullyunderstoodandutilizedforthebenefitofhumanity.

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Dr.PaulDahlke

byJ.F.McKechnie(BhikkhuSīlācāra)

InDr.PaulDahlke,theBuddhistcauseinEuropepossessedoneofthemostefficientandablepens,backedbywhatwascertainlythemostableandefficientbrainthathadsofarappearedinEuropetochampionandpropagatetheideascontainedintheBuddha-dhamma.Andnowthatpenisstill,thatbrainhasceasedfromitsendlessactivityinexploringeverypromisinglineofBuddhistthought,andseekingtoprobeittothebottom.Dr.Dahlkewasagreatman,andlikeallgreatmen,hedidnotadvertisehimself.Thegreatdonotneedtodoso.Whattheyare,theyare,andallmenwitheyestoseecanseewhattheyare.Itisonlythewould-begreat,andtheessentiallylittle,whoneedtocallattentiontothemselves.SoDr.Dahlkeneverinanywaystrovetomakemenlookathim.Hejustwentonhiswayceaselesslyworkinginhisownwayforthepropagationoftheideasinwhichhebelieved,andtheresultwasabodyofwritingwhichwilllongremainasoneofthemostlucid,andatthesametime(mostunusually)themostprofoundexposition,ofBuddhismthatEuropeanBuddhismhasthus

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farobtained.

ForDr.DahlkewasnotcontentjusttotakewhatwasgivenhimintheBuddhistScripturesandswallowitwhole.Hesoughttodigestit,andincorporateitintohisownmentallife,asapartofthatlife:andtodothis,turnedeverythingoverandoverinhisminduntilhehadseenalltheimplications,fullandcomplete,ofeverystatementinBuddhistbookswhichhedeemedworthyofattention.Nay,notonlythat!Whenhehadseenthetruthofanyofthosestatements,hethenproceededtoputthemintoeffectiveembodimentinhisownlife.Asanacutethinker,heearlyrealizedthelimitationsofmereintellectualism.Hesawthattheintellectisonlyalimboflife,notlifeitself;andthatanideaisnotfullyroundedandcompleteuntilitisexpressedinlife,inliving;thatuptillthenitismoreorlessofatoy,aninterestingplaything,butnotyetbroughtintoreal,completeearnestbeing.ItwasintofullbeingthathesoughttobringhisideasoftheDhammabygivingthemactualexpressioninhislife;anditwastothisendthathefounded,aftermuchdifficultyovercome,his“BuddhistHouse.”

HefeltthatiftheBuddhaproducedtheeffecthehaduponhumanhistorythroughtheeffectTheBuddhaproduceduponthehistoryofAsia,itwasnotonlybecausehespokethewordshespoke,butbecausehelivedthelifeHeled;andwithallreverenceDr.DahlkefeltthattheBuddha’sEuropeanfollowerswhoareHisfollowersinmorethanname,hadtodothesame—albeitatagreatdistancebehindtheMaster’sgreatexample—inalsomakingtheirlivesa

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livingpresentmentoftheDhamma,astheonlypossibleeffectivewayofmakingBuddhistideasimpressthemselvesupontheirfellow-continentals.Inshort,hefeltthatwemustnotonlytalk“Buddhism,”butbeBuddhists,beembodiments,totheverybestofourability,oftheideaswebelievein,andsparenopainstowardsmakingourselvesmoreandmorecompleteembodimentsoftheseideas.

When,ifever,thehistoryofBuddhistlifeinEuropecomestobewritten,amongthenamesthatwillstandhighestwillbethatofPaulDahlke.

Dr.PaulDahlkeandhisBuddhistHouse

byAnāgārikaDharmapāla

Dr.PaulDahlkeofBerliniswellknownallovertheworldasathinkerofgreatoriginalityandasauthorofBuddhistEssays,whichwastranslatedintoEnglishbyBhikkhuSīlācāra,TheSinhalaBuddhistshaveeveryreasontobeproudoftheachievementsofDr.DahlkeofGermany,foritwasinCeylonthathelearnedPaliundersuchwell-knownscholarsastheTheraSumaṅgalaandPanditWagiswara,

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FormorethantwentyyearshehasbeenreadingandtranslatingPalitexts,andinEuropethereisnomorespiritually-mindedPalischolarthanDr.Dahlke,HehastravelledalloverCeylon,visitedtheancientVihāras,andhasbeentohistoricBuddhistplacesinIndiaandBurma.

ItisthepersonalityofDr.Dahlkethatattractspeopletohim.Inhisdailylifeheisalivingexampletohisdisciples,strictlyobservingtheFivePrecepts,andstillattendingtohisprofessionalduties.ItwillbehardtofindabetterBuddhistthanDr.Dahlke.Heisastrictvegetarianandtakesnoalcohol.HisliterarylabourshavewonhimfameinGermany.

HisdisciplesstaywithhimintheBuddhistHouse,whichhehaserectedonanelevatedandpicturesquesiteneartheKaiserParkinFrohnau,notfarfromBerlin.TheBuddhistHousestandsonahillock,callingonthepeople“tocomeandsee.”ThearchitecturalfeaturesofthebuildingareasurprisinglysuccessfulmixtureofSinhalese,Japanese,ChineseandAsokan.ThestonepillarsofthegateattheentranceareaminiaturereproductionoftheSāñchītoranaoftheAsokaperiod;theporticoisofstonewithengravingsofpicturesasfoundinthegreatRuvanweliDagobainCeylon’ssacredcityofAnuradhapura.Thesteppingstonewithitsrowsofroyalanimalsandflowersandafullyopenedlotusatthecentre,isareplicaofthemoonstonesfoundintheViharasatAnuradhapuraandPolonnaruwa.ThelecturehallisinshapesimilartoaChinesetemple,andatthefarendofthehallisanengravinginmarbleofa

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Buddhaimage,andoneithersideofitisamarbletabletgivingstanzasfromtheDhammapadaandSutta-NipātawithaGermantranslation.Atalittledistancefromthehallisanisolatedbrickhut,withawallallround,intendedforstudentswhowishtodevotethemselvestojhānacontemplation.Thisislikethepadhāna-ghara(meditationhut),mentionedinlaterPalitexts,fortheuseofBhikkhuswhodevotethemselvestomeditation.Thereisnothingtodisturbthemindofthespiritualstudent.Thegroundsareaboutsixacresinextent,andundulating.Theatmosphereisexhilaratingandthebreezethatcomesfromthepinewoodsisinvigorating.FrescoesoftheSāñchīStupaandreplicasofvarioussacredfiguresfromCeylonandJapanaretobeseenonthewallsofthefirstandsecondstoreysoftheHouse.AlltheexpensesofbuildingtheHouseweremetbyDr.Dahlkehimself

EveryeveningDr.DahlkegivesDhammainstructiontohispupils.TheyreadselectedversesorpassagesfromthePalitexts,andDr.DahlkeexplainsthemfromtheTheravadastandpoint.TheGermanpupilspractisetheĀnāpānasatiBhāvanā(Mindfulnessonin-andout-breathing),sittinginthepadmādsana(lotusposture)asrequiredbytheSatipaṭṭhānaSutta(theDiscourseontheFoundationsofMindfulness).Thereisaspecialguestroomonthesecondfloorprovidedwitheveryconvenience.

—Adaptedfrom”TheMahā”BMW(1925)

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EssaysandPoems

byDr.PaulDahlke

PreserveYourHumanState!

Veryfewmenareclearlyawareofthegreatboontheypossessinthefactthattheyarebornasmen,borninastateendowedwiththinkingandconsciousness.Mostwillsay:“Well!Howelseshoulditbe?Ihavebeenbornfrommyparents,andtheyagainfromtheirparents,andsoon.ThusIamaman;Ibelongtothehumanrace.”

Butthatisanideawhich,thoughnotfactuallyincorrect,isyetessentiallydefectiveandtothatextenterroneous.Tobesure,manspringsfromhisparents.Tobesure,hischildrenspringfromhim.Tobesure,thestreamoflifewhereonceitmanifestsitselfasahumanbeing,seemstoflowonforeverasahumanbeing.Butthisisanillusion.Thelife-streamofaspecies,apparentlyforeverrestrictedtoitself,whetheritbethehumanspeciesoranykindofanimalspecies,comprisesonlywhatmanifestsitselfinsenseexperience.Accordingtoexternalexperience,menstemonlyfrommen;accordingtoexternalexperience,menprocreateonlymen.Andexactly

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thesameholdstrueforallspeciesofanimalsandplants.But,aswesaid,thisappliesonlytowhatpresentsitselftothesensesinordinaryexperience.Andallthisisonlytheexpression,themanifestationofforceswhichmaybeemergingfromunknowndepths.

Letus,forexample,takeascomparisonarainbow.Asarainbow,itisalwaysthesameincolourandshape.Butthisappliesonlytowhatismanifesttothesense:innormalexperience.Inactualtruth,itismadeupofsingleparticlesofwaterwhichareinastateofperpetualchange,andflowinfromallsides.

Similarly,theBuddhateachesthis:Whatmanifestsitselfthroughthesensesinordinaryexperienceasthehumanrace,astheanimalkingdom—thesearenotrigid,unchangeableandunalterablefacts—theyareonlyprocesses,phasesofdevelopmentwithinthefieldoflife’spossibilities.Mandoesnotgiverisetomaninthesenseinwhichitistaughtbyscience.Forhere,aseverywhere,sciencelaboursunderthedisabilityofaninnercontradiction,inasmuchasoneschoolwithintheranksofscienceteachestheconstancyandunchangeabilityofspecies,whiletheother,groupedaroundDarwin’sname,teachesthegradualevolutionofspecies.Hencethedictum,”Mangivesrisetoman,”isnolongerentirelycorrect,sinceinthecourseofsomebillionsofyears,fromsomekindofloweranimalorother,manatlastarose,andthusachangeofspeciesoccurred.

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Allthis,however,isbytheway.Oncemoreitmaybestated:Mandoesnotgiverisetoman.Amanisonlythemeans,thetoolforhelpingacertainKarma,anindividualforce,alivingdestinythatisfitforhumanbirthtoappearinthehumanracetomakeitsbreak-throughhumanity.Therealquestionis,“WhencespringsthisKarma,thisindividualforce,thisdependentprocess?”Itmay,likewise,havecomefromahumansource,butmayaswellhavearisenfromalife-potentialbeloworabovethehumanlevel.Itiscertainlyanincontestablefactofexperience:ahumancanonlygiverisetoahuman.Mancanonlybebornofman,becausehisnaturalpossibilitiesdonotpermithimanythingelse.Butitshouldbeconsideredwellthatthepartheplayshereinisnotanactiveone,butpassive.Heisnothingbutaninstrumentandtoolforthekarmicforces(calledbytheBuddhaviññāṇa,Consciousness),whichwanttobecomeactualityinhim,seekingtoenterintoexistenceandmanifestationthroughhim.Parentsarenottherealbegettersandprogenitors;theyhaveonlytheroleofamidwife,aidingintheprocessofbirth.Theyarethebiologicalstageuponwhichthenewlyarisenbeingplaysitspart.Aswehavesaid,thesenewforcesmaywellhavehadahumanorigin;andwemayassumethatthiswillbesoinbyfarthemajorityofthecasesofhumanbirth.HumanKammamostfrequentlyadaptsitselftohumangenerativematerial;butitisnotanironlawthatthisshouldbeso;itmayalsospringfromasourcebeloworabovethehumanstate.

InBuddhism,fivedistinctDomainsofBeings(orRealmsof

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animateExistence,sattavacara)areknown,andtherebyfivepossibilitiesofrebirth:threebelowthehumanstate,andoneabove.Thethreebelowaretherealmofspiritsorghosts(thesportinggroundofspiritualism),theanimalkingdom,andtheworldofthehellswhereonlyexperiencesofpainandmiseryoccur,whileamonganimalsorghosts,nowandthen,alsopleasurableexperiencesmayoccur.Theonerealmoflifeabovethehumanone,isSagga-loka,theloftyworldsofthegodswhichare,again,dividedintothelowerones(oftheSense-sphere),andthehigher,theBrahma-worlds.

Thenon-Buddhistmaysaythatthesearevainfanciesofthemind.ButIsay:Theyarenot.Forunderstandingit,onemustconsiderwhatthisaction(Kamma)thatconditionsourrebirth,essentiallyis.TheBuddhahimselfsays:“ItiscetanāthatIcallKamma.”Thatistosay:itisdirectedthought(oraswesaytoday:intentionalthinking)thatiscalledKamma.Itisthinkingthatdecides.Fromthinkingissuewordsanddeeds.Thinkingtakesthelead.Thinkingisablessingandacurse.Itisthequalityofourthinking,nobleorbase,thatdecidesthetypeofrebirth—Noblethinking,noblerebirthorLowthinking,lowrebirth!Therighttorebirthasahumanmusteverand,againbeearnedanewbythoughtandactionworthyofahumanbeing.

Justasthebirdhighupintheairmustcontinuallykeepmovingitswingsinordertomaintainitselfatthatheight;similarlymustmanconstantlypractisehighthinkingandhumaneaction,inordertomaintainhimselfinhishighpositionasaman;inordertomakesureofanotherrebirth

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asmanandnottoslipbackintolowerdomainsoflife.Suchataskisdifficulttocarryoutinthefrenzyandunrestofourtimes,inthisworldofbrutalityandavidsearchforpleasure.TheBuddhaexhortsagainandagaintoobservethreethingsthatareindispensableforatruehumanbeingthatdeservesthisname:guardingthesense-doors,moderationineating,andmoderationinsleeping(wakefulness).IntheSaṃyuttanikāyaitissaid:

“Endowedwiththreethings,amonkliveshappilyalreadyinthislife,withhisinsightdirectedtowardstheeradicationofpassion.Whatthree?Heguardshissensedoors,heobservesmoderationineatingandtrainshimselfinwakefulness.

“Andhow,Omonks,doesamonkkeepguardoverhissensedoors?Seeingaformwiththeeye,hearingasoundwiththeear,smellinganodourwiththenose,tastingaflavourwiththetongue,feelingatouchwiththebody,cognizingamind-objectwiththemind,hedoesnotseizeonitsgeneralappearancenoronitsdetails.Thatwhichmight,ifhedwellsunrestrainedastotheeye-faculty(ear-faculty,etc.),giveoccasionforcovetous,sad,evilandunwholesomethoughtstoinvadehim,thathesetshimselftorestrain.Hetrainshimselfintheavoidanceofallthat,heguardshissenses,hepractisesthisrestraint.

“Justasifonlevelground,atthecrossingoffour

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roads,awell-builtvehiclestandsallreadywithdriving-whipcomplete,andaskilleddriverwhoisawell-practisedhorse-trainer,shouldmountit,andseizingthereinswiththelefthandandthewhipwiththeright,shouldgothiswayandthat,backandforth,whereverhewished;evensodoesthemonktrainhimselfinguardingthesixsensedoors,hepractisestherestraint,controlandcalmingofthem.

“This,Omonks,iscalledtheguardingofthesensedoors.

“Andhow,Omonks,doesamonkobservemoderationineating?Wiselyreflectingdoesthemonkpartakeofhisfood,neitherforlust,norforenjoyment,norforostentation,norforcomeliness;butonlyasfarasitservesforthecontinuanceandmaintenanceofthebody,forprotectingitfromharm,soastobeabletoleadtheholylife,(thinking):”ThusIshallputastoptooldfeelingsandshallnotarousenewfeelings;andIshallbehealthyandblamelessandliveincomfort.”

“Justasamanputssalveonawoundforeffectingaspeediercure,orasamangreasestheaxleofhiscartforeffectinganeasierconveyanceoftheload,similarlydoesamonktakefood,wiselyreflective:neitherforlust,norenjoyment,norforostentation,norforcomeliness;butonlyasfarasitservesforthecontinuanceandmaintenanceofthebody...Thus,O

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monks,doesamonkobservemoderationineating.

“Andhowdoesamonkpractisewakefulness?“Walkingupanddownduringday-time,themonkpurifieshismindfromthingsthathinder.Alsoduringthefirstwatchofthenight,walkingupanddown,hepurifieshismindfromthingsthathinder.Inthemiddlewatchofthenight,afterthemannerofthelionheliesdownonhisrightside,onefootplacedontheother,mindfulandfullyaware,thinkingofthetimeofarising.Inthelastwatchofthenight,afterhehasrisen,heagain,whilewalkingupanddown,purifieshismindfromthingsthathinder.Thusdoesamonkpractisewakefulness.

“Endowedwiththesethreethings,livesamonkhappilyalreadyinthislife,withhisinsightdirectedtowardstheeradicationofpassion.”

Nowyouwillaskme:“Whocandoallthat?InthemorningswhenIwakeup,itwillbehightimetogetup.Ihavetodressinahurry,eatmybreakfastinahurry,squeezemyselfintoanover-crowdedtramcarorsubwaytraintogettomyplaceofwork.ThereIshallrushabouthitherandthitheralldaylong,andshallhardlyhavetimetoeatmymiddaybuns.Cominghomeintheevening,ratherstarved,Ishalltry,atmybelatednightmeal,tomakeupforthefoodthatIcouldnoteatduringtheday.Soonafter,Ishallexhaustedfallintosleep,inordertostartnextdayonthesamedizzyround—exceptifsomespecialattraction

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drawsmeatnighttothecinema,thetheatreoralecture.Leadingsuchalife,howcanIcopewiththosedemandsyoumentioned?”

Quiteso.Leadingsuchalife,onecannotcopewithsuchdemands.Hence,alldependslastlyuponourmakingupourminds,earlyanddeliberately,andasfarasitisinourpower,sotoshapeourlivesthatweshallnotgetintosuchatreadmill,butshallpreserveforourselvessomebreathingspaceandsomeleisure.

True,notallwillbeabletomakethispossible;butstill,aconsiderablenumberofpeoplecandoit,andperhapsmorethanonemightthink,ifonlythereisthewillanddetermination.Therearementowhomthewaytoalifeofself-collectednessisinexorablyclosedbyabadKamma.Forthemitmeanstohurryandworryfrommorningtonight,iftheywishtokeepthemselvesalive.Buttherearealsothose,andtheyarenotfeweither,whocaneasilyfindtimeandopportunityforself-collectednessifonlytheyhavethewill.

Imaysaythattherulingideainthefoundingofour“BuddhistHouse”atFrohnau,wastoprovideapossibilityforalifeofself-collectedness,oratleasttoimprovetheconditionsforleadingsuchalife.

—FromDieBrockensammlung,1929

BuddhismandPseudo-Buddhism25

Thefactthateverywhereintheuniverseforcesareatworkthatcannotbecomprehended,providesaconstantincentivetofaith.Becauseonedoesnotcomprehendforce(energy),oneassumesthatitisincomprehensibleinitself,andhencethatitisitselfunconditioned,andabsolute.

Nowthetrendinmodernmanclearlymovesawayfromfaithtowardsunderstanding.Whereformerlymenwerereadyandwillingtobelieve,to-daytheywishtounderstand.Butthepreliminaryconditionisthattheyunderstandforce,thedynamicnatureoflife.Aslongastheyareunabletounderstand,onlytwochoices.remainopenforthem:indifferenceorthewilltobelieve.

Buddhism,initsessentialnature,isbaseduponthefundamentalintuitiveinsightoftheBuddhaGotama,intothenatureofforce(energy).Basically,Buddhismisnothingbutadoctrinedealingwithforce,thatistosay,withtheprocessofinsight.Everythingelseinitisderivedfromthat.

Inbrief,theBuddha’steachingaboutforce(energy)isasfollows:

Everylivingbeingisapurelyflame-likeprocessthatkeepsburningbyvirtueofastrictlyindividualforce,peculiartothatbeing.IntheterminologyofBuddhism,thisforceiscalledKamma(Sanskrit:Karma)whichmeansnothingelsebutWhereverprocessesofconsciouslifeexist,thisindividualkammicforcebywhichalivingbeingexists,manifestsitselfinafivefoldway:First,asthepowertoorganizeamaterialformpeculiartoitselfandtopreserveit

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againsttheimpactoftheouterworld;second,asthepowertofeel;third,asthepowertoperceive;fourth,asthepowertosortouttheseperceptions,andtodiscriminatethem;fifth,asthepowertoconvertthemintoconceptions.

ThesefiveAggregates(khandha),usuallycalled:corporeality,feeling,perception,mentalformationsandconsciousness,comprisetheentirelivingbeingasfarasitisaction,thatisadynamicprocess.Thesalientpointhereisthatthelivingbeingdoesnothaveallthesephysicalandmentalcapacitiesasqualitiesorfunctions,butthatitconsistsofthemandisentirelycomprisedbythatfivefolddynamism,exactlyasitiswiththeflame.Idonothavemyfivefoldactionasthefunctionofanidenticalego,adoeroractor,butIammyselftheaction,thedeed.

Theego-processasexperiencedbymeinitsfiveformaofactivity,represents—inmodernterminology—aparticularvalueofpotentialenergywhich,initsfrictionwiththeexternalworld,againandagainpassesoverintothelivingenergyofthevolitionalactivities.Theselatterfullycorrespondtothenewignitionmomentsoftheflame.Justastheflamelivesthroughitsignitionmomentswhichcontinuallyspringupanew,sodoesmanlivethroughtherecurrentmomentsofhisvolitionalactivitiesor,inBuddhistterminology:helivesthroughhisthirstforlife(taṇhā).TheBuddhasaidexpressly:“ItisThirst(Craving)thatcreatesman.”

Ifonehasthuscomprehendedtheego-process,i.e.oneself,

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theneverypossibilityoffoistinguponitametaphysicalsubstancehasdisappearedforever.Oneunderstandsthewholemechanism,Everythingthatisgoingontherecanbesummedupintheonestatement:itacts,itburns.Inthisinsight,thetotalityofexperienceiscomprehendedasaninfinitelyvastsumofindividualprocesses.Eachofthemexistsonlybyvirtueofastrictlyindividualizedforcepeculiartoitselfalone,whichmanifestsitselftotheindividualasconsciousnessandvolition.Thesearetheindividual.

Butmenfeelaneedtolookbeyondthislifeandgetananswertothequestions:“Whence?Whither?”Accordingtowhethertheanswerisderivedfromactualityorwhetheritoverridesactualityandresortstometaphysicalconcepts,onedistinguishesbetweenareligionofinsightandareligionoffaith.

Forbeingabletoextracttheanswertothequestions”Whence?”and”Whither?”fromactualityitself,onemusthaveunderstoodforce(energy)whichisthesalientfeatureoftheBuddha’sintuitiveinsight.Brieflyput,itconsistsintheteachingofrebirthaccordingtodeeds.Fatherandmotheronlyfurnishthematerialforanewlivingbeing.Theforcewhichunfoldsthepossibilitiesresidinginthatmaterialspringsfrompreviousformsofexistenceandlaysholdofmaterialwherever,accordingtoitsspecificaffinity,itmustlayhold.

Inthatway,everylivingbeingpointsbacktoaseriesof

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whichthereisnobeginning.Force,whateveritbe,canneverandnowherebecreatedanew.Whereveritexistsitcanneverhavebeennon-existent.Itonlychangesthematerialuponwhichitworks.Butthisshouldbewellunderstood:Force,withintheconstantchangeofitsmanifestations,doesnotpersistasa”force”perse,i.e.,anidenticalentity,but,inthevolitionalactivities,itspringsupagainandagain,fromitsownantecedentconditionsandinstrictaccordancewiththem.Itisnota”soul”oranytransmigratingentitythatconnectslikeasolidstrand,theseveralrebirths,butitisthevolitionalactivitythatbestowscontinuityuponthatprocess.

Itmaybeobjected:“Isnotalsothisdoctrineofrebirthamatteroffaith?”Ireply:Ṅo.Youmaytakeitasaworkinghypothesis,andverysoonyouwillnoticethatitistheoneworkinghypothesiswhich,infaceofthepuzzlingproblemssetbythelifeprocess,savesusfromaccepting“Faith”asasolution.Birth,then,becomescomprehensible.Insteadofthetwogreatincomprehensibilities,theWhenceandtheWhither,thereishereonlyonegreatcomprehension.Fortherest,theBuddha’steachingofaforcethatmakesforcontinuityoftherespectivelifeprocess,alongwithaconstantchangeofthematerial,isnothingbutthelawoftheconservationofenergyasknowntophysics,butappliedheretothedomainofbiology.

Aftertheseexplanationswecomenowtooursubjectproper,thedistinctionbetweenBuddhismandPseudo-Buddhism.Thisdistinctionisnoweasytodefine.True

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Buddhismexistswhereverthereistheunderstandingthatintheworldprocessthereisnothingwhatsoeverofthenatureofametaphysicalcore;anunconditioned,eternalsubstanceandAbsolute.Thegreatmysteryofforcethathasprovidedtheeverfreshincentivetotheassumptionofsomethingtranscendental,issolved.ThinkinghascomprehendeditselfasForce,andhenceforthcomprehendstheentireworldprocessassomethingthat,inallitsactivities,isthemanifestationofabeginninglessconformitytolaw.Dhamma(Skr:dharma)meanstheBuddha’sTeachingaswellaslaw,thing,phenomenon.,andprocess.Everythingintheworldisofaconditionednature,partlyinthepassivesense(conditionedthroughexternalcircumstances),andpartlyinthereflexivesense(conditionedbyitself),Conditionally,inthisdoublesense,isexpressedinPalibythetermsaṅkhāra.Thereisnothingwhatsoeverthatisunconditioned,a”thing-in-itself.”

Ontheotherhand,itischaracteristicofPseudo-Buddhismthat,whilemakinguseofBuddhisttechnicaltermsandideas,ittriestosavesomesortofanunconditioned,metaphysicaloruniversalprinciple.

TheseattemptsgenerallystartfromtheconceptsofNibbānaorParinibbāna.

Afteronehasunderstoodoneselfasabeginninglessprocessofcombustion,[2]”thereremainsastheonegoaloflife,thecessationofthisbeginninglessburning-itsextinction.Becausemanlives,andsincetimeinfinitehaslived,by

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reasonofthethirstforlife(orCraving:taṇhā).Thatextinctionwillonlytakeplacewhenthethirstforlife,orCraving,ceasesthroughapenetrativeinsightintothetruenatureoflife.ThisstateoffreedomfromcravingisNibbāna,andthemomentwhenthebodyofsuchanArahat,breaksup,iscalledParinibbāna,”completeextinction.”Whathappensisthatanego-processthat,fromtimeunfathomable,haslivedbypowerofthatthirstforlife,hasnowthroughinsightovercomeitfinallyand,whendying,doesnolongerassumeanynewformbutbecomesextinguishedforever,withoutanytrace.ThatisthemeaningofParinibbānainthegenuineteachingoftheBuddha.Butifonederivedfromitametaphysicalprinciple,asomethingintowhichatdeaththeperfectoneentersforever,astateofimmutability,thenwearedealingwithPseudo-Buddhism.Inthatcase,illegitimateuseismadeofBuddhistterminology,forcausingabreakintheconsistencyoftheBuddha’sthoughtandforsatisfyingtheyearningofthehumanmindforsomethingabiding.

AnotherschoolofPseudo-BuddhismmakesoftheLaw(DhammaorDharma)aseparateentitythatdirectstheworldprocesslikeakindofcosmicpower.Whatiserroneousinthisidea,isevidentfromthe”forcedoctrine”oftheBuddha.Theworldprocessconveystheimpressionofahigherlawfulnessbecauseineachofitspartsandfunctionsitisthelawitself.Fortherest,theBuddhaHimselfhassaid:“LetmyLawbearafttoyou,forthepurposeofescape,notforthepurposeofretention.”

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Icanunderstandathingonlyasfarasitisconditioned.IunderstanditwhollyifIcognizeitaswhollyconditioned.Onlyifonecomprehendstheworldprocessasthroughandthroughconditionedinitsnature,assomethingthatcarrieswithinitselftheconditionsofitsexistence,andextendsnorootsorfeelersintoatranscendentalbeyond,thenonlyisareligionofreasonpossible.Aslongasoneacceptsanunconditionedsubstance,areligionoffaithispresent;whetheronecallsthisunconditionedentityGodorParinibbānaorDharma,doesnotmakeanydifference.Itis,therefore,quiteunderstandablethatthisPseudo-Buddhismfindsiteasytogohandinhandwithpantheistic,mysticortheosophicalschools.IfIhereexpresslyemphasizethatBuddhismhasabsolutelynothingtodowithallthis,Idonotsaysowithanintentionofbelittlingtheseschools.IdosoonlyinordertosingleoutBuddhismasthatteachingofreasonandunderstandingwhichstandsoutaswhollyuniqueamongthenumerousfaithdoctrines.

Lifehasbecomecompletelycomprehensiblebecauseithascompletelycomprehendeditself.Actualityiscognisedaswhatitis.AssuchaTeachingofActuality,Buddhismlaysclaimtotheconsiderationofmodernman.

—FromDieBrockensammlung,1933

WhatWeNeed

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Whenthelivingbodylackscertainsubstances,itfallspreytoillnessmanifestingitselfinpathologicalsymptoms.Itissimilarwiththebodyofmankindwhenanythingnecessaryforitshealthislacking:itfallssickandthissicknessshowsitspresencebypathologicalconditions.Thepathologicalconditionsunderwhichthebodyofmankindsufferstoday,standclearlyoutbeforealleyes:loveofpleasure,loveofgain,lying,dishonesty,violence,distrust,oppressionofpeoples,sexualimmorality,lackofrespectforelders,andmanyothersocialills.

Whatislackinginthebodyofmankindthatsomanysymptomsofdiseaserevealthemselves?Weanswerinoneword:morality.Whattheworldneedsismorality.Butfromwherecanmankindgetit?

Uptothetimeofthefirstworldwaronecouldstillinamannersaythatthefountfromwhichtheworld’smoralitysprungwas”godlyfear,”takingthesewordsintheirpropersignificanceof”fearofGod.“Butthisalreadyratherturbidandscantyspringofmoralitywasasgoodascutoffbythefirstworldwar.Thevariousreligiousdenominationsallowedthemselvestogetentangledwithnationalinterestsandtherebycompromisedthemselvestoomuchtostilldaretorecommendthemselvesassourcesofmorality.Moreover,thinkingmenhadalreadycometotheirownconclusions.Theyperceivedthatthereligionswhichduringtheworldwarboasted,intragi-comicalfashion,oftheirGodandhisspecialassistancetotheirownnation,haveallcontributednottothestabilityandimprovementofmoralstandards,

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buttoanundeniabledeteriorationofthem.Theleadersofnationsduringthefirstworldwarcouldnothavecommittedsomanyinfamiesiftheyhadnotbeenbackedupbytheirreligions.Religionprovidedthemwiththeeasyconsciencerequiredfordoingwrong.Henceasthelatestsolutionappearedtheslogan:“Awayfromreligion!Theamalgamationofmoralitywithreligionisanevil!Completeseparationofthetwoiswhatisneeded!”

Theoutcomeinpracticeofthisviewwasthenonreligiousschoolinwhich,inplaceofreligion,purelymoralinstructionwasgiven.

Onemustcertainlytakecognizanceofthefactsonthebasisofwhichthisresulthasbeenarrivedat.MenwouldbebetteriftheGod-beliefwouldnotsooftenproveanassistancetobeingbad.Butaretheconclusionsheredrawnquitecorrect?Firstly:willpurelymoralinstruction,withoutareligiousbackground,beinapositiontofostermorality?Andsecondly:isitreallyreligionthatistoblameforthisdeclineofmorality?

Tobeabletoanswerthisquestion,wemustfirstask:“Whatismorality?”AndtothisquestionIanswer:Moralityisselflessness,orattheveryleast,thedeliberate,seriousstruggleagainstself-seeking.Thereis,afterall,onlyoneimmoralityoutofwhichthethousand-foldformsofevil-doingflow,-andthisisself-seeking.Man,however,doesnothaveself-seekingasamerequalitywhichhecanlayasideorsloughoff:butheisembodiedself-seeking.Henceifhe

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wageswaragainstself-seeking,thismeansthathewageswaragainsthimself,againsthisveryownbeing.Fordoingthis,however,hemusthaveaverystrongmotive,otherwisethiscombatagainsthimselfwillbecomeameresport,asitwere,whichwillbepursuedaslongasitcanbecarriedonwithouttoomuchinconvenience;butwillbethrownasidethemomentthestruggleforexistencemakessuchastepnecessary.

Moralityisgettingintothisbadpredicamentwherebaremoralinstructionisgiveninmodernschools.Itthenbecomesameresport,amatterofgoodtaste,ofpersonaldecency,ofcommon-sense:butthecompellingforceofnecessityiswhollylacking.Whenthehouroftrialarrives,whenitisaquestionof”tobeornottobe,“thenonebreaksthroughallrestraints,breaksone’spledgedword,commitsperjury,attacksothersviolently.Itmayhappenonalargescalewhatisdoneinsmallmatters:when,forinstance,wewishtogetatnightintothelasttramcar:ifthereisroomenoughforall,then,politelyandconsiderately,weallowotherstopassinbeforeus.Butiftherearenotenoughseatsforall,theneverybodymakesawildrushtosecureaseatanduseshiselbowswithutterdisregardofothers.

Whatisactualiswhatacts.Ifamoralityistobeactual(thatisgenuine),itmustact;thatmeans,itmustassistinthecombatagainstself-seeking.Thisservicebaremoralinstructioninschoolscanneverperform.The“morality”whichsuchinstructionyields,isnotgenuinemorality.

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Thatisoneofthedefectsofanabstractmoralinstructioninschool.Anotheristhatitunderrates,nay,completelymisunderstandsthenatureandmeaningofreligion.

Therearemany,manydefinitionsofreligion,andnoneofthementirelycoversthemeaningofthatterm.What,however,genuinereligionis,ofthatthereisonesure,distinguishingmark:tolerance.Areligionthatdoesnotmakementolerantisnottruereligion.Tolerance,however,isnothingbuttoleranceindemonstration.Hence,religion,ifitistobeactualandgenuine,mustproduceselflessness.

Herewecomefacetofacewiththatfunctionofreligionwhichformankindasasocialphenomenonisthemostimportantofall.Manneedsreligion;foritisthatirreplaceablevaluewhichproducesmoralityoutofitself.Topushreligiontoonesideandtrytorunmoralitybyitself,meanstobegintobuildahousebystartingwiththeroof.Hencemenoughtnottobeginbyhuntingreligionoutoftheschools,butbyintroducingintothemactualreligion,genuinereligion,whichcandemonstrateitsactuality,itsgenuinenesspreciselybyteachinghowtowagesuccessfulwaragainstself-seeking.But,assaidbefore,theremustbeastrongmotiveformorality;anditmustbepowerfulenoughtoactwithcompellingforce.

Inthelastanalysis,mancanonlybecompelledtowhathecompelshimself.Thatistosay,hecanonlybecompelledbyhisownthinking.Thecompulsionwhichthefaith-religionsexerciseasbegettersofmoralityproceedsfromemotion;to

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beprecise,fromfearofGod.Fearisanemotion.Emotions,however,areliabletoradicalchange:theycanturnintotheirveryopposite;theycanalsoentirelydisappear.Hence,ifthereligionsoffaithnolongerperformthefunctionofinstillingmorality,thereasonforthisliesnotinthemerefactthattheyarereligions,butinthefactthattheyarereligionsbasedonemotion.Themostintimate,themostimportantthingbyfaraboutamanishisthinking.Ifareligiousstructureistohaveanysoundness,anysolidity,itmustbeerecteduponafoundationofclearthinking.Man’sindisputableandfirmpossessionisonlywhathehaslaidholdofbyhisownthinking.Ifonthebasisofanykindofthought-processheoncehascomprehendedthathemustbemoral,suchmoralitywillneverpermititselftobeshaken.Itwellmayhappenthatthemanmaybetooweaktocarryitoutinitsentirety;butitwillneverpermithimtotellliestohimself.

Henceeverythingdependsuponfindingareligionwhichbegetsmoralityasanecessityofthinking;andthatreligionisBuddhism.Becausefromtheinsightintoegolessnessfollowsthatamandoesnothavehiswords,thoughtsanddeedsasfunctionsofan“I”orself,oranyindependentandseparateagent;butthatheisactionitself,throughandthroughnothingbutaction.Butifheisactionitself,therewardofgood,thatis,ofselflessaction;thepunishmentofevil,thatis,ofself-seekingaction,doesnotneedtobesearchedforandfoundsomewhereelse;forhehimselfpreciselybecomeshisownaction,astheblossombecomes

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thefruit,an“I”orselfasa”doer”who”has”deedsjustlikeanyother”alienableproperty”ofhis,butinthecoreofhisbeingremainsunaffectedbythem,—suchathingthereisnot.Thereisnothingbutthisaction,runningitsself-actuatedcourseinthefivefoldplayofthephysicalandmentalAggregates(khandha)constitutingtheso-calledpersonality.“Suddha-dhammapavattanti,”“Bareprocessesrollon.”Hisgoodandevilactionsmayormaynot,affectothers;theywillalwaysaffecthimself,and,that,inescapably.

Thisidea,thought-outandlivedaccordingly;producesmoralityasanecessityofthinking,asalogicalinevitability.Imustbeselfless.Mythinkingcompelsmetoit.IfIamnot,Ishallhurtmyself.AndifIcannotactasIought,atleastIshallcarrywithmetheawarenessthatthisisso;andthiswillbeaseedofrenewedeffortstowardsagoodandselflesslife.

Tosumup:Whatmankindneedsbeforeeverythingelseisactualmorality.Inordertoarriveatthis,however,thereisneedofrightunderstanding,thatistosay,ofBuddhism.Onlyfromthissoilgrowsanactualmorality,whichisrealisticandeffective.Andso,letitbeeachman’scaretoseetoitthatheactualisesthatunderstandingwithinhimself,intolerance,inreadinesstorenounce,incompassion;andthathehelpsinspreadingittothebestofhisabilitybypointingitouttoothersandbygiftsgiveninitsservice.

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HomagetoHim,theTeacher.

IstheBuddhistSelfish?

Oneoftheobjections,thatistosayreproaches,mostfrequentlymetwith,whenpresentingBuddhism,isthis:

“TheBuddhistcriticizestheChristianforlivingamorallifeonlybecauseofhishopeofeternallifewithGod.Todogoodforthisreasonisselfishness.ButtheBuddhisthimselfactsjustasselfishlywhenhedoeswhatisrightinordertosecureagoodrebirth.Thatistosay,heactsrightlynotforthesakeofthegood,butforthesakeofself.”

Atfirstsight,thisobjectionseemsjustified;andforonewhoisonlyhalf-informedaboutBuddhism,itissufficienttorejectBuddhismaltogether.Butactuallythisobjectionisquiteunjustified,andonlyshowsacompletemisunderstandingofthenatureofBuddhism.Selfishnessmeans,ofcourse,whattheworditselfsuggests:itisacraving,longing,planningandgraspingintheserviceofself,intheserviceofself-preservation.Selfishnessisnecessarilyboundupwiththeideaofself-preservation.ButgoodactionintheBuddhistsense,isnotmeantforpreservingtheself,butforgettingfreefromself.TheBuddhistisnotconcernedwithaselfthathastobepurified

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andennobled,butwithaselfthathastobeworkedoff,wornaway,gotridof.Selfishnessis,here,notapropertythatmanhas,asortoftaint,astainonthesplendourofashining“self,”butfromthepointofviewofBuddhistinsight,manisselfishnessitself.Andtogetridofselfishness,doesnotmeaninBuddhismthataselfshouldgetcuredofselfishnessandarriveatan“ego”pureandfreefromselfishness;butitmeansinthemostseriousandstrictestsense:toridoneselfofone’sself,tobefreeofself.

Doinggoodisanexternalsymptom.Everysymptomhasaspectsofdifferentsignificance.Itisquiteadifferentthingwhetheronedoesgood,asinthecaseoftheChristian,inordertobecomeapurifiedself(ablessedsoul),orwiththeobjectofdoingawaywithselfasdoestheBuddhist.Tospeakofthelatterattitudeasselfishnesshasnosense.

Besides,ifonehasunderstoodBuddhismcorrectly,onewillunderstandthatthereisnoroomforanexternalpurpose,forany“inorderto.”TheBuddhistdoesnotactrightlyinordertogainsomethingbetter,torecoverhimselfinaneverlastingform,buthediscardsselfbecauseheknowsthat“toberidofself”isadefinitepossibilityandhenceitbecomesanecessity.Heknowsthatthis“Ridofself”isthefulfilmentoftheinnermostconditionsofman’sexistence,thefulfilmentofhisultimatepossibilities.Existenceissuchthatisdoesnotallowfortheattainmentofany(worldly)goalforthesakeofwhichonefeelsthatoneexists.Existenceissuchthat,ifrightlyunderstood,ittendstowards”theending,”theceasingofexistence.Hencean“inorderto”

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wouldbeasmuchoutofplacehereasinthecaseofadyingflame.Theflamedoesnotburninordertogoout;butitbecomesextinctbecausethis,too,isincludedintheconditionofitsexistence.Forasoulasassumedbythefaithreligions,being-in-existenceisnaturalbecauseitisanecessity;andtolivesoastoreachahigherleveloflifeisalogicalconsequence.Inthecaseofaflame,orinthecaseoflifepicturedasaflame,existenceisnotnaturalbecauseitisnotnecessary.Hereexistenceissomethingartificialanditismaintainedartificially:andceasingofexistenceistheultimateandhighest,thedeepestandinnermostfulfilmentoftheconditionsofexistence.TheBuddhistdoesnotgiveup“inorderto”giveup.Bydoingsohewould,asitwere,stumbleoverhisownlegs;hewouldforgeforhimselfanewchainthatismoresubtlethananyother.Togiveupforthesakeofgivingup,wouldmeannon-willingforthesakeofnon-willing,wherebyonewouldsuccumbto,”willing”,worsethanbefore.For”willing”isofsuchanaturethatnon-willingisalsoaformofwilling.Willinghasnoopposite;eitheritispresentoritisnot.

TheBuddhistdoesnotpractisenon-willingbecausehedoesnotwishtowill(ortodesire),butbecausehenolongercanwill(ordesire).Hiswayofthinking,hisnewattitudeofmind,hisnewsenseofrealitymakeanywilling(asadesire)impossibleforhim,whetherintheformofwillingorofnon-willing.

Therebyitbecomeslikewiseimpossibleforhimtotakeupanoptimisticorpessimisticattitudetowardsactuality.The

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Buddhistisneitheranoptimistnorapessimist;heisan”actualist,”arealist.Thatistosay,hehimselfisactuality,andbyintuitivelyrespondingtoit,thatistohimself,heexhauststheultimatepossibilityinherentinactuality,thepossibilityofcessation;andthis,notbecausehedeliberatelywillsit,butbecausehehasrecognizeditastheultimatepossibility.

Whatistrueofthegoalisalsotrueofthewayleadingtoit.IftheBuddhistreallyisaBuddhist,hewillactrightlynotforthesakeofafavourablerebirth—everandagaindoestheBuddhawarnagainstthis—butsimplybecausehisnewinsightcompelshimtoactrightly;andthefavourablerebirthfollowsasanaturalconsequence,justasblueskywillappearwhenthecloudsdisperse,orlikethefeelingofcomfortafterasatisfyingmeal.Justasonedoesnoteatforthesakeofhavingthatcomfortablefeeling,butincomplyingtonaturalconditionsoflife,soalsotherightactionofaBuddhistisnotmeanttobringaboutfuturecomfort,butitisinpursuanceofthenaturalconditionsofexistence,which,ofcourse,demandsagoodmeasureofkeeninsighttoberecognizedassuch.

ThustherightactionoftheBuddhistisofanaturethatserves,notfortheaffirmationofself,butforthegivingupofself.FortheBuddhistwhodoesnotrelyonbeliefbutonexperience,andforwhominhisexperienceallpossibilityofbeliefinaneternalsoulhasdisappeared,thereisneithertruthinitself,norgoodnessinitself,asabsolutes.Truthis,forhim,nothingbuttheceasingofignorance,andgoodnessis

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nothingbuttherelinquishingofevil.Andthatrelinquishmentofevilisnothingbuttherelinquishmentofself,bitbybit,threadbythread,untilfinallyallisunravelled,crumblingaway,extinguished.

IfonehasonceunderstoodthustherightactionofaBuddhistandhismotiveforit,thereisnofurtherroom,nopossibility,forselfishness.

—FromDieBrockensammlung,1932.

BuddhistPropaganda

AverygreatdifferencecanbenoticedbetweenthepropagationofBuddhismandthatofChristianity;andfromthisdifferenceagainaconclusioncanbedrawnastothebasicdifferencebetweenthesetworeligions.

Buddhism,likeChristianity,isaworld-religion.LikeJudaism,neitherofthemisrestrictedtoalimitedareaofourworld;nor,unlikeHinduism,aretheyrestrictedtoalimitedculturalzone;instead,bothclaimtohaveamessageforthewholeworld,forallhumanity.Butthemeansusedbythesetworeligionsforspreadingtheirmessage,areasdifferentastheiressentialnature.

When,yearsago,IwasatPointPedro,thenorthernmostplaceoftheislandofCeylon,thetreewasshowntome—as

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farasIcanrecollect,itwasgiantfig-treeunderwhichFrancisXavier,theJesuitapostle,hadpreachedhisfirstsermon.Illandexhaustedbyalongandtryingseavoyage,heneverthelessdidnotdelaytopreachhisgospel,nosoonerhehadsetfootontheisland.

ItiswellknownthatBuddhistCeylondidnotmuchcareforChristianity,andFrancisXavierdidnotpreachtherewithanygreatsuccess.Butherewearenotsomuchconcernedwiththequestionofsuccessaswiththepaththatispursued.Xavier’sfirststeponlandissymptomaticforthewayofofferingtheChristiangospelandforitsteachingofsalvation.Thusdoesamanactwhoseheartisfullofthegiftthathehastoimparttoothers,andwho,therefore,makesuseofeverypossibleopportunitytosharethisgift.Whetherthereisademandordesireforit,isamatterofindifference.Irrespectiveofthatitisoffered,nottosayforcedupon,others.Intheverynatureofeveryfaith-religionthereisacravingformakingconverts.Topropagatemeansheretryingtoproselytiseandthustoincreasethenumbersofbelievers.ThebasicnatureofBuddhismprecludesthissortofpropaganda.AttemptsatconversionhaveaslittlesenseinBuddhismasifonewouldtryconvertingsomeonetothecorrectsolutionofamathematicalproblem.Thepersonconcernedmusthimselfmakethecalculationsforfindingthemistakeshiddenintheproblemsettohim;thenhehimselfwillknowwhenhehascometoacorrectsolution.Ifhedoesnotactlikethat,thenallattemptsathisconversionwillbeuseless,evenifthecorrectsolutionispresentedto

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himready-made.

TherearemanywhocallthemselvesBuddhists.TheytalkaboutBuddhismandmayeventalkquitecorrectlyaboutit.Buttheythemselveshavenotaccomplishedthetasklaidbeforethem.Andthustheyresembleamanwhohascomeacrosstherightsolutiononlybygoodluck.

WhatthenisthewaybywhichBuddhismcanbepropagated.Itisawaythatisinconformitywithateachingofactuality.Itisnotenoughthatonetalksaboutitandspreadsitspraisesabroad.Itmustbecomeapersonalexperienceandmustbeactualized,outintopractice,inlife.IntheSuttas,theDiscoursesoftheBuddha,wearetoldaboutacertainvenerablemonk,Punnabyname,whowantedtocarrytheBuddha’smessagetoothers.Butwemustnotthinkthathediditbypreachingatstreetcorners.Hequietly,earnestly,resolutelylivedtheteaching;andso,slowlybutirresistibly,hedrewtohimselfthosewhofeltattractedbytheWordoftheBuddha.

ForitmustberecognizedthatnotallandeveryonewillbeattractedbytheBuddha’steaching.TheBuddhaHimself,intheSaccakaSutta,givesthefollowingthreesimiles.

“Supposeapieceofwoodislyinginthewater,soakedthroughwithwater.Doyouthinkthat,byrubbingit,anyonecouldproducefireoutofit?—Certainlynot.—Again,thereisanotherpieceofwood,lyingondryground,butitiswetitself,soakedthroughwithmoisture.Doyouthinkitpossibletokindlefirewithit?—Certainlynot.—And

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finally,thereisapieceofwoodthatisdryitselfandliesondryground.Doyouthinkthatoutofit,firemaybekindled?—Certainly.”Itissimilarwithmen’sreceptivityfortheTeaching,withtheir”inflammability”bytheTeaching.Thereisamanwhoissimilartothewetwoodimmersedinwater;helivesinunfavourablecircumstancesandishimselfunfavourablydisposed.TohimtheBuddhaspeaksinvain.Orthereisamanwhoislikethewetwoodlyingondryground:heisinfavourablecircumstances,buthimselfisunfavourablydisposed.Andfinally,thereisamanwhoissimilartothedrywoodlyingondryground:helivesinfavourablecircumstancesandishimselffavourablydisposed.Whensuchaonehearstheteachingofrenunciation,ofrelinquishmentandcessation,hisunderstandingissetaflame,hismind’svibrationisinharmonywiththeteaching;heiselated,gladdenedandheknowswell:”ThereisanescapefromthisSaṃsāra,forever!Indeed,thereis!”Forhimhiswholeattitudetowardslifetakesshapeinagreatthreefoldchord:lustaftertheworld,inthebeginning;suffering,inthemiddle;andescapefromallthis,intheend!

Ofcourse,ifoneistobegrippedbytheWordoftheBuddha,itmustbethere.Andforbeingthere,aBuddha,anEnlightenedOne,musthaveariseninthepresentaeon(kalpa),musthaveblossomedinthisera,liketherarestofflowers.ButnotineveryaeondoesaBuddhablossomforth.TherearemanyeraswithoutBuddhas,withoutEnlightenedOnes.Thesearethedarkworldperiods,whileourpresent

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erainwhichwehavethegoodfortunetolive,isilluminedbytheBuddha-light.Ourworldperiodisafortunateone,aBhadda-kappa,becauseinitsimmeasurablylongintervalsoftime;BuddhashavearisennolessthanthreetimesbeforetheEnlightenedOneofourownage.

Peoplespeaksomuchofthemiseryofourpresentdays.Certainly,thereismiseryenough.ButallthisweighsbutlittleagainsttheadvantageourageenjoysinbeingshoneuponbytheTeaching.

Mayeveryoneseeclearlywhatanadvantagethisis!Mayeveryone,inthemeasureofhisstrength,trytomakethebestuseofit,lestheloseprecioustimewhichcanneverbebroughtbackagain.“Ofallgifts,thebestisthegiftoftheDhamma.”

—FromDieBrockensammlung,1929

SavingKnowledge

Menmaybedividedaccordingtotheirattitudetowardslife:therearethosewholookuponthislifehereasagiven,positivevalueinitself;andthereareotherswholook,uponit,notasapositive,butasaprovisionalvalue,andthereforeassomethingfromwhichonemustandcanbecomefree.Inotherwords,mendivideintothosewhofeeltheybelongto

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lifeandlongforitandthosewhofeelthemselvesalientoitandlongtobeoutofit.

Bearinginmindthisfundamentaldivision,letustrytoarriveatsomeclearideaastothenatureofreligion.Religionmustbesomethingthatembracesbothaforementionedattitudestowardslife.Thatapersonwhoisnotconcernedwithanyideaofsalvation,may,attheveryoutset,beexcludedfromallreligionandreligiousfeelingisinconflictwithhistoricalfacts.ThewholeofChinawouldthenhavetobeplacedoutsideofreligion;fortheChinesemind,initsoriginalmodesofthoughtisnotconcernedwithideasofsalvation.FortheChinesemind,worldandlifearesomethingtowhichmanfinallyandforeverbelongs.Theworldisawell-orderedsystemwheretheinnerrelationscorrespondtotheouter.Itisacosmos,agenuinelyhumanworld,aworldformen,aworldthatcarriesitsmeaning(theTAO)withinitself,aworldthathasmeaningbecauseitis”meaning”initself.

TheideaofaGodexistingoutsidethishumanworld,throughwhomaloneitacquiressenseandsignificance,ishereexcluded.Butonthataccountoneisnotentitledtodenytheterm”religion”toChinesethought.Theonlythingwecandeducefromthatfact,isthatreligionisbynomeansidenticalwithbeliefinagod:andpeoplewilldowelltokeepthisfirmlyinmind.

Religioninitspurestsenseisthequestionastothemeaningoflife.ItthusstandsquiteapartfromaWeltanschaūng,that

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isatheoryoftheuniverse,whichisonlyconcernedwithdataoflifeandanorderlyarrangementofthesedata.Andiftothequestionaboutlife’smeaning,theChinesemindgivestheanswer:”Lifeisjustitself,itismeaning-in-itself”,whilethefaith-religionssaythat”Lifereceivesmeaningonlyfromsomemetaphysicalentity,fromaBeyond;inotherwords,fromGod,”thenbothteachings,despitetheirinternaldifferences,agreeinthattheyareanswerstothequestionaboutthemeaningoflife,andhence,bothofthemarereligions.

Thusdothesetwoviewsoflifecomparewitheachother,thatoftheChinesemindandthatofthereligionsoffaith.Andtheformerisobviouslyauniquephenomenoninthementallifeofmankind,endowedwithalltheallurementofthesingular,beforewhichallothers,especiallyweEuropeans,standperplexed,askingthequestion:“ButhowisitpossibletogetalongwithoutGod?”Well,thisispossible,becauseonecanbereligiouseventhoughonehasnobeliefinanygod.Beliefinagodisnotnecessarilyreligion.Itisonlyoneoftheformsunderwhichthereligiousquestion,thereligiousproblem,thatis,thequestionastothemeaningoflife,isanswered.

Herebyweareimmediatelyfacedwiththesecondquestion:“Whichanswernowisbetter;thatoftheChinesemind,orthatoftheothers?”Forbeingbetterorworsethereisonlyonestandard,andthatis,thecontentofactuality.Andinthisregard,bothanswersareinadequatebecausebothareprejudiced.

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Toanswerthequestionastothemeaningoflife,whichmeans,tofurnishanactualorrealisticreligion,thisonecanonlydowhenoneknowswhatlifeis.Thequestionastothewhatoflifetakesprecedenceofallreligion,anddecidesnotonlyastothejustificationoftheideaofdeliverance,butalsoastotheforminwhichthisideaofdeliveranceisexperienced.

Solongasoneisnotclearastothewhatoflife,assertionstandsagainstassertion:hewhoaffirmsandenjoyslifestandsopposedtothesuffererinlife,theoptimistagainstthepessimist,NietzscheagainstSchopenhauer.Toone,eternityis“deepest,deepestbliss,”asNietzschesingsinhishymn;totheotheritisthedeepesttorment.Theonefeelshimselfcalledandchosentoeternallifeastoafeast;theotherfeelshimselfcondemnedtoitastoamartyrdom;andbothsquandertheirargumentsinvain.For,solongasonedoesnotknowwhatlifeis,andinconsequencejudgesaccordingtothefactsaccessibletohim,theonehasjustasmuchrightinwhathesaysastheother,andcanalsoprovehisrightwithequalimpressiveness.

Andso:Whatislife?TothisquestiontheBuddhaanswers:LifeisaprocessofgraspingwhichrunsitscourseinthefiveGrasping-Groups.Intheforty-fourthDiscourseoftheMajjhimaNikāya,tothequestion.“WhathastheExaltedOnetaughtthatpersonalityis?”,thefollowingreplyisgiven:“TheExaltedOnehastaughtthatpersonalityisthefiveGrasping-Groups,namely,theGrasping-Groupofcorporality,theGrasping-GroupofSensation,theGrasping-

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GroupofPerception,theGrasping-GroupofConcept,theGrasping-GroupofConsciousness.”Thus,wehavehereagraspingwhichissofashionedthatwhatwecommonlycallmentalconceptionbelongstoit:wehavegraspingasnutriment,andthinking,consciousness,asaformofeating.

CorrespondinglyitissaidintheCanon,forexample,intheSaṃyuttaNikāya:“Therearefourkindsofnutriment:first,materialnutriment,grossorfine;second,sense-contact;third,volitionalthought;fourth,consciousness.”

Withthisinsight,Buddhismbecomesthe“MiddleTeaching,”theMajjhima-paṭipadā,whichstandsbetweenandabovethetwoextremesofallmentallife,FaithandScience.Faithbelievesinlifeassomethinginitsessencemetaphysical,purelyspiritual.Scienceseekstomakeoutthatlifeissomethingessentiallyphysical,purelycorporeal.Butbothherefallintocontradictionwiththemselves,thatistosay,withthefactthatthereareconceptspresent.Foriflifebyitsessentialnatureissomethingpurelyspiritual,thatis,aself-existentspiritualsomething,howthencouldweeverarriveatconceptsofit?Apurelyspiritualthingcouldonlybeabsolutelyitself;andcouldneverbepresentassuch,thatistosay,at,conceptualrelation.

Ontheotherhand:Iflifeisapurelycorporealthing,howcould,theconceptseverissueforthfromit?Andyettheconceptsarethere,onceforall,andinthefacts“FaithandScience”themselvestheyexperiencetheimpossibilityoftheirownexistence;thatistosay,theystandin

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contradictiontothefactoftheirownexistence,inasmuchasFaithbelievesinsomethingconceptscanneverreach;whileScienceseekstoprovesomethingwhichcanneverreachtheconcepts.Faithoverstepsactuality;ittranscendental-ises.Science“under-steps”actuality:it“immanent-ises.”Andboth,despitetheirapparentopposition,agreewitheachotherinthis,thatneitherisinunisonwithactuality,anagreementthatpointstoadeeper,commonroot.

Betweenandaboveboth,standsBuddhismastheMiddlePath,theMajjhima-paṭipadā,inasmuchasitteachesthatlifeisneitherapurelycorporeal,physicalthing:butaconceptualthing,amentalconceiving,takenInthatactualsenseinwhichitcomprisesinitselfgraspingandconceiving,mentalaswellasphysicalgrasping;”grasping”takenhereinthestrictest,mostactualsense,inasmuchasthisinsightthatitisso,theknowledgeofmyselfasaconceptualprocess,isnotsomethingoutsidethisprocess,self-existentandcognizing,butisitselfaconceptualprocess.Inotherwords,theknowledgeofthefactthatIamapurelyconceptualprocessimpliesnoactofcognition,directedtowardsmyself,fromthestandpointofaself-existentego(atta).Butwhatoccurshereisjustanotherinstanceofprocessesrollingon,acontinuedgrowthofconceivingandconceptualizing;thereisnoconfrontationwithmyself,butanever-repeatedremembrancewithinmyself,Iamwritingthisdownhereandexpressitintheseshortsentences,notbecauseIthinkthatmyreaderswillnowunderstanditatoncewithoutdifficulty.Imyselfhave

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spentlongyearsinpatientandpersistentthoughtinordertoarriveatthisinsight;andIplaceitbeforemyreadersonlyforstirringandrousingthemtoequallypatientreflection.

InmyessentialnatureIamneithersomethingmetaphysical(purespirituality)asFaithtriestomakeout,norsomethingphysical(purecorporeality)asSciencewouldhaveusbelieve.InmyessentialnatureIamcertainly”mentality”,butnotself-existentmentality,Mind-in-itself,thatissomethingmetaphysical.RatherIamamentalprocess,aconceptualprocess,thatis,somethingwhich,justbecauseitisaprocess,requiresthecorporealforitsexistence.HenceIam,inmyessentialnaturea-metaphysicalor,astheBuddhaputsit,an-atta(notself),whichisthePaliwordexactlycorrespondingtoourworda-metaphysical.

Alsothenatureofthemutualrelationshipthatobtainsherebetweenthecorporealandthemental,wasstatedbytheBuddha,namelyintheformulaofthemutualconditionalityofMind-and-MatterandConsciousness(viññāṇa-paccayanāma-rūpa,andthe,reverse),whichcanherebementionedonlyinpassing.

Hence,Iamaprocessofgrasping,aprocessofconceiving,aconceptualprocess;andtheknowledgethatthisisso,islikewiseaformofconceiving.Butwhencedoesthisconceptualandconceivingprocessspring?Whatisthelineofdescentoftheego?

Intheact-of-faithIam(asatta,”soul”)aself-existententity,eternal,absolutelybeginningless,absolutelyendless;

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condemnedtoeternalexistence.Intheattemptedact-of-experienceofScience,Iamabiologicalphenomenonthatdescendsfromotherbiologicalphenomena,from”myparents.”Theseagaindescendfromtheirparents,andsoforth;inanendlessseriesthatleavesthequestionastoafirstbeginningcompletelyunanswered,byshowingitaheadandalong,againandagain.

Heretoo,theBuddha-wordshowsitselfasaMiddlePathbetween,andabove,both,FaithandScience:Asaconceivingandconceptualprocess,asanutritionalprocess,Iamaself-sustainingprocess,andhencenotamerereactionofotherlife-processes,notamereoffshootofmyparents.Force(energy)exists,butitisnotaforceinanabsoluteforce,absolutelybeginninglessandendless,butitisaprocess,justthisprocessofconceiving;sotherefore,itissomethingwhich,forbeingpresentatall,mustalwaysandonlyspringfromitsownantecedentconditions.Andthestarting-pointwhereitspringsupisignoranceaboutitself.Thus,inplaceoftheabsolutebeginninglessnessofFaithandtherelativebeginninglessnessofScience,wegetatareflexivebeginninglessness,thatisthebeginninglessnessofreferencetoitself,as,intheBuddha’steaching.

TherolewhichIgnorance(avijjā)playsasanevernewstarting-pointoftheconceiving-process-called“I,”isgiveninthetwelve-linkedseriesofthesimultaneouslyDependentOrigination(paṭiccasamuppāda).Intheunderstandingofthatformula;theegocanexperienceitselfas,aprocessinthestrictestsense,thatistosay,asbeingcapableofarisingand

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hencealsoofstopping—inshort,asabeginninglessprocesssoconstitutedthatitincludesthepossibilityofstopping.Theego,i.e.”lifeasexperiencingitself,”isapossibilityofstopping,a”ceasability.”

Here,wehavepronouncedthekey-wordtowhichalllifehearkensandtowhichalllifeissubject:thepossibilityofstopping.WhatamI?Whatislife?Apossibilityofstopping!Herewithwehavearrivedatoursubjectproper;andatthesametime,attheanswertoit.Savingknowledgeistheknowledgethatitispossibletobe”saved,”thatisfreedfromever-recurringsuffering.Here”salvation”hasnolongerthemeaning,ofadivineactofgrace,northemeaningofannihilationinthemechanical,materialisticsenseofScience.Salvationisherethecompletionofataskwhichispossible,andthereforenecessarytocarryout.Withtherecognizedpossibilityofstoppingisalsogiventheactualisationofthispossibilityofstopping,-stoppingasthefinalgoal,givingupasthefinaltask.

TheSaṃsāra,thisever-changingworldofevernewbirths,ofevernewactsofbecoming”world”again,ispreciselysoconstitutedthatNibbāna,Deliverance,Salvation,doesnotlieinanyBeyondthatcanbereachedonlybyatranscendentalleapoutoftheworld;butSaṃsārabearsNibbānawithinitselfasitsfinalfulfilment;afulfilmentthattakesplaceinaprocessofradicaldetachmentexperiencedinaprogressiveinnerawareness(Verbewusstung)thisprocessofdetachmentstartswithRightUnderstandingasitsfirstlink,andendswithRightConcentrationasthe

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eighthlink.WhereSaṃsāra,thisworldofours,hasbeencomprehendedasthateverrepeatedconceivingwhichislifeitselfandcreateslife,thereNibbānaisnolongersomethingthatstandsagainsttheconceivingasitsobject,beitintheformofsscientificconceivabilityorasareligiousinconceivability,butNibbānaisthenseenasthestoppingofthisconceiving.Andsalvationisthenneitherasalvationoutofthistransientexistenceintoaneternallife,norisitsalvationasafinalannihilation,butitisthestopping,thecessation,ofthatveryconceivingwhichislifeitself.

Thisstoppingcanbeexperienced.Salvation,orDeliverance,isaprocessthatcanbeexperienced:Nibbānacanberealized.Thisprocessofdeliveranceisnotembeddedinthisexistencenorisitexternaltoit;itisneitherimmanentnortranscendent.Itisthefadingaway,thestopping,theceasingofthisexistenceitself,itisthelastexperience:theexperienceofthecessationofexperiencing.Consciousnessisthere;butitnolongerspringsupagaininanewlife-creatingactofconceiving.Thusitresemblescapitalthatnolongerpaysinterestbutisusedupuntilitisexhausted;oritresemblestheflameofalampthatisnotsustainedbyfreshoilandburnstowardsitsextinction.Itis“oldKamma”(purāṇaṃkammaṃ),theoutcomeofpastthinking,theresultofpastaction;nolongeralivingflame.butthereactionfromformerburning,resemblingaresidualsupplyofheatthatcomestoanendbecausefurthersustenanceislacking.

Coolandserenerestthesensesontheirobjects,nolongerminglingwiththem,likedropsofwateronthelotusleaf.

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Onlythisoneexperiencereverberatestheexperienceofthecessationofexperiencing,—anexperience,theendofwhichcanbeanticipated,justaswecananticipatetheendofaflamethatdoesnotreceivefreshfuel.“Inbeingfreed,thereistheknowledgeofbeingfreed.”“Finallyextinguished,withconsciousnessnolongerfindingafoothold,”—thisisastandingexpressionintheBuddhisttexts,fortheArahant,forhimwhoisfinallyfreedbytheultimateSavingKnowledge.

IntheUdānatheBuddhasays:“Asthegreatoceanispermeatedbyonetasteonly,thatofsalt,sotheDhammaispermeatedonlybythetasteofdeliverance.”Inthislongingafterdeliveranceringsoutthedeepestchordofallexistence;inthatlongingthehighestopens.

TheChinesemindthatfeelssecureinlifeandunperturbed,freefromdoubtsandfanaticism,fromreligiouscoercionandintolerance,iscertainlyasurprisingandarrestingphenomenon.AndthelifeoftheIndo-Ariyannationswiththefervouroftheirideasofsalvation,withthefuryofpassionsthatwere,andstillare,kindledbythoseideas,thisissurelyaterribleandevenrepugnantphenomenon:andyet,inthatfuryglow,unconsciously,truth,actualityandfinalfulfilment.AndthisfinalfulfilmentisexperiencedintheSavingKnowledge,thatis,intheRightUnderstandingbestowedbytheBuddha,provideditfindsexpressioninrightresolve,andthatagainisputintopracticebyrightspeech,rightaction,rightlivelihood,righteffort,rightmindfulnessandrightconcentration.Here,Saving

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Knowledge,firstamerehope,becomesactuality,realization,becauseitissuesfrominsightintotheWhatofLife,intotheessenceofactuality.

Buddhismcannotbeproved,anditdoesnotneedtobebelieved.Therefore,theTeachingiscalled“KnowledgeandConduct”(vijja-caraṇa).Thisentailsaresolve,justasaresolveisrequiredfortakingbittermedicine.Resolve,requiresconfidenceintheBuddha:andthisconfidence,again,requiresthestaggeringsuspicionthatlifemaynotbeallitseemstobe,butthatitissomethingquestionable,andisthroughandthroughvulnerable.Itistrue,andtheBuddhahimselfhadexperienceditandgivenexpressiontoit,thatmenofunderstandingaredifficulttofind.But,wellforhimwholistensandcatchesaglimpseofwhatisheresetforth.

—FromDieBrockensammlung,1929

RightUnderstanding

OftenwhenIreadorhearhighlyemotionalspeeches,Iwishtoaskthespeakerswhethertheyknowwhattheyareexcitedabout,andtotellthemthattheyresemblethosewhoworryaboutthenumeratorandtakenonoticeaboutthedenominatorofafraction.Howeverbigthenumeratormay

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be,therealvaluewilldependonthedenominator.Youheapuplife-valuesandyourclaimsforlife-values.butyoutakeneithertimenortroubletoconsiderwhatlifeis,intrinsically;intheserviceofwhichyoumakeallyourclaims,andintheserviceofwhichyouraveandrage,andsetupandpulldown.Woulditnotbemorereasonablewereyoutolookatthethingforwhichyoureduceexistencetoatormentandtherightoflivingtoanintolerableduty?

Amanreflects:Hereisthis“I,”mentality-corporeality,markedoffonlyvaguelyfromtheouterworldbyaskin,consumingasmaterialnutriment(food,drink,air).andasmentalnutriment(feeling,perception,consciousness),thisouterworld,inmanyways,anddrawingin,andnourishingitselfon,theworld,andexcreting.Thisprocessofconsumptionbythe“I”islikeaflamethatiscontinuouslyfeedingitselftoburnon.

Themancontinueshisreflections:Inthiseatingandexcreting,inthisseizingandlettinggo,thiscomingandgoing,thereisnoplaceforwhatyoubeforecalledthe“I.”Thereisnotinthisburningathing-in-itself,somethingeternal,asoul,whichisnotburning.Tobelieveinsuchan“I”orasoulismereblindbelief,error,orignorance.Thedestructionofthe“I”-delusion,theunderstandingofthe“I”asadelusion,isthegreatdeedoftheBuddhathatliberateshumanity,andbecauseofthatdeedhecallshimselftheBuddha,theAwakenedOne,theEnlightenedOne,theTeacher,andtheTathāgata,thePerfectOne.Howeverfarone’sthoughtsmayhavestrayed,thatinsight,thatleapinto

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actuality,isenoughforreachingthegoalatonce.Howeverconfusedamanmaybeinhisdreams,oncebeawakesheisinactuality:andhoweverfarhemayhavewanderedinerror;withthedestructionofignoranceheisintruth.

Sobeforeyoueagerlycherishdesiresforyourselfasthoughyoumightgoonforever;andbeforeyoueagerlycherishdesireforwifeandchild,forfriendandfellowcountryman,asthoughthesemightgoonforever,lookatleastonceatthethingforthesakeofwhichyouhavebecomesoeager,andforwhichyoumakedemands,accumulate,heapup,rageandoppressit.

Thereisthe“I”withaskinoverit,fullofuncleanmatter,subjecttodecay,disease,corruption,foulness,athingthatisdevouringandexpelling,attractingandrepelling,becomingandvanishing.Theonlyconstantthinginitisitscontinuousgraspingoffood,drink,air,feeling,perceptionandconsciousness.

Istherenothingbesidesthisgraspinginme?Mighttherenotbesomethingeternal,thelordofthisplayoftheflame,adoerwhodoesthedeed,aspeakerwhouttersthewords,athinkerwhothinksthethought?Shouldtherebeonlyabareprocessatwork?

Man,whydoyouquestionthus?Whydoyouuselesslylosetimeindoubtanduncertainty?Listen!Amanwantedtogotoacertainplaceandcametoasign-postonwhichwaswritten:”Tosuchandsuchplace,onehour”.Thenthemanbegantodoubtwhetherhecouldreachtheplaceinone

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hour,andwhilethusdoubtingagoodpartofthehourpassedaway,andhethought,”MuchtimehasgonebyandIamnotonestepnearerthegoal.Thissignpostmustbewrong.”

TheBuddhaissuchasign-post.Hedoesnotwantyoutoarguebuttofollowhim.Donotaskagain,”IsitpossiblethatIamnothingbutacomingandagoing,agraspingandalettinggo,amovementduetothewindofthepassionforlife?”Donotlamentthatbysuchanoutlookthemostbeautifulandhighestidealswhichyouandhumanityhold,arelost.Donotseekbeauty!Seekactuality!

Whatisactuality?

Contemplateandexperienceyourownself.Thenyouwillknowandexperienceactuality.

Here,inyourownself,formsarise,manifestthemselves,andpassaway;herefeelings,perceptions,mentalformationsandconsciousnessarise,manifestthemselves,andpassaway.Asaflameburns,soburnthesefiveaggregatesbecauseofaninnerforce.Thatforceiscraving.Whatiscraving?Merecravingandnothingmore.Fromwheredoesitcome?FromthelastCraving.Andthatcraving?Fromtheonebeforethat.Fromwheredoallcravingscome?Fromignorance.Fromwheredoesignorancecome?Itisnotpossibletofindabeginningofbeingsobstructedbyignorance.Whatisthesourceofthenextcraving?Thepresentcraving.Howiscravingnourished?Withtheattractionofforms,sounds,odours,

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flavours,contactsandconcepts.Whatistheendofcraving?Cravingendswhenignoranceends,thatis,theignoranceofthe“I”asnot-self,not-personality,not-soul,andasaworkingwithoutaworker.Howcanignorancecease?Throughrightinstruction.Whenignoranceceases,whatceases?Thecravingforforms,sounds,odours,flavours,contactsandconcepts,ceases.Whencravingceaseswhatceases?World-graspingceases.Andwhenworld-graspingceaseswhatceases?Violenceandbloodshedcease;quarrelsandintolerancecease;anguish,fear,thewilltopossess,theywillnotletgo,allthesebadthingscease.Nowallthesethingsareexternaltome.Whatceasesinme?Theflameofthe“I,”thecravingtocontinuethroughignoranceceaseswhenignoranceceases.Whenthatceaseswhathappens?Justasaflamethatdoesnotgetoilgoesout,sothe“I”flamethatisnotfedbyignorancegoesout,too.Theplayofphenomenacomestoanendwhentheformations(kamma)cease.Ofwhatwerephenomenatheexpression?Ofcravingwhichcomestoendwithoutremainder,withtheendingofignorance.

So,ifIwanttoactwithoutignorancemustIgenerallygiveupallbodilyandmentalnutriment?Thefaultisnotintakingnutriment.Allbeingslivebecauseofnutriment,teachestheBuddha.Thereisnoexistencewithoutfood.

Butalldependsonthewayyoutakefood.Youshouldtakefoodwithoutcravingforit,withoutgreed,continuallyreadytogiveitup.Truly,lifebecomesworthlivingwhenonenolongerclingstoit,asaringbecomeseasytowear

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whenitdoesnotchafethefinger.Howfreeandhappyallcouldlive,wereeachpersontofindcontentmentinhimselfandwerenottotroubleothers!Apersonwillbecontentedwithinhimselfandwillnottroubleothersifheknowswhathewantsforhimself;andhewillknowwhathewantsforhimselfifheknowswhatheis.Hewillknowwhatheiswhenhereceivesrightinstruction.ThatisthevalueofRightUnderstanding.Tolerance,Peace,Happiness,andallblessingsofmankind,havetheirrootsinRightUnderstanding.

—FromNeu-BuddhistischeZeitschrift,1918/19

Dr.Dahlke’sLastLecture

Thislecture,hereslightlyabridged,wastobegiventhroughtheBerlinRadio;butillnesspreventedDr.Dahlkefromdeliveringitinperson.Itwasreadonhisbehalfonthe22ndFebruary1928,justoneweekbeforeDr.Dahlke’sdeath.

BuddhismistheTeachingoftheBuddhas,thatistheAwakenedOnes.TherehasbeennotonlyonebutmanyBuddhasandonlythelastoneofthecountlessseriesistheonewhomweknowasahistoricalpersonage.

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ThenameofthislasthistoricalBuddhaafterwhomacountlessnumberofBuddhaswillfollow,isGotama.HewasborninKapilavatthuintheextremeNorthofIndiaandcameofaroyalfamily.Attheageof29,havingmarriedyoungandbeingthenthefatherofalittleson,helefthisfather’sgorgeouspalaceandwentforthintoHomelessness(Pabbajjā).Hebecameanascetic(samana),areligiousmendicant,and,withshornheadandbeard,carryinghisalms-bowl,hewentbegginghisfoodfromhousetohouse.

TherewasnothingextraordinaryinsuchacourseofconductinIndiaofthesedays.Peopleofallstationsinlifeusedtodothesame.Holymen,aloneorincompanyusedtowanderalloverthecountry,andthepopulace,thoughnotwealthy,considereditasacreddutytosupportthesemendicantsandsupplythemwiththenecessitiesoflife.

ItwasthislifethattheAsceticGotamafollowed.Aftermanyyearsofextremeselfmortification,anewinsightdawneduponhim,whichmadehimcallhimselftheBuddha,theAwakenedOne.Inordertounderstandthisnewinsighthehadwon,itisnecessarytocastaglanceatthereligiouslifeinIndiaatthetimeoftheBuddha.

Theself-containedworldoftheIndiancontinentwasalandofreligionsparexcellence.Thereisnoreligiousorphilosophicalpossibilitythatwasnotthoughtouthereand,asdifferentfromtheWest,radicallyputintopractice.OnlyonethingnevermaterializedinIndiaaslongasitwaspurelyIndianandnotinfluencedbyIslam:theformationof

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Churches.

Inacertainsenseanduptoadegree,Churchesarealwaysafixationanddogmatizationofthereligiousspirit,makingforrigidity.ButinIndia,religionhasalwaysbeenalivingexperience,withthechangesnaturaltoeverylivingexperience.ThusIndia’sentirereligiouslifewasaconstantprocessofrevisionoftheGod-idea.ForitshouldneverbeforgottenthatMancomesfirst.Firstman,thenhisGod!TheGod-ideahasmeaningonlyasafunctioninthementallifeofhumanityandhasavalueonlyinsofarasitcanhelphumanityonitsroadtoperfection.TomakeoftheGod-ideaavalueinitself,comparedwithwhichmanisreducedtonothing,istomisconceivethemeaningofmanandtheuniverse.HencetruereligionrequiresfromtimetotimerevisionsoftheGod-idea,ifitsvitalityistobepreservedsothatitmayservethebettermentofmankind.

AtthetimeoftheBuddha,IndiaexperiencedthegreatestrevisionofitsGod-ideaiteverhad.Beliefintheglitteringvarietyofthepolytheisticheavenwas“givingwaytotheideaofasingledeity,themonotheisticbeliefinBrahma,theOne,theGloriousandBlessed,beforewhomthedifferentgodsandgoddesseswhohadhithertosatisfiedIndianreligiousthought,wouldfadelikestarsbeforethesun.

Intothissceneofatremendousre-orientationenteredtheBuddhaandshedthelightofHisgeniusupontheseproblems.WhatwasoflimitedIndianrelevance,becamenowauniversalhumanconcern.Forthefirsttimein

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history,aworldreligion,breakingthroughtheconfinesoftheIndiancontinent,entereditsclaimunderaseeminglyparadoxicalmotto;IstheideaofGodessentialtoareligion?

Buddhisminitsentiretymayberegardedasananswertothatquestion,andtheansweris:Manbelongstohimself.Theselfisthelordofself.ThepowerthatcreatedmanisnotGodbutman’sowndeeds.NoGodsitsinjudgementuponhimbutmanjudgeshimselfthroughhisactionsandtheiroutcome.HisdestinydoesnotdependuponthewillofaGodwhoseparatesthegoatsfromthesheep;itdependsonhisownactions.

ButBuddhismisnotatheismintheordinarysenseoftheword.Ascommonlyused,theatheistisconceivedasamanwhoseatheismisanexcuseforlicence:Ṅobodyabovecanseeme,nonecanhearme,IshalldoasIlike.”BuddhismdoesnotfightagainsttheGod-ideanordenyit,butitdigeststhatconceptfullybyvirtueofitsspirituality,andmakesitmeanwhatitreallyoughttomean:acorrelateofhumanity,anditischaracteristicofthisnewtypeofhumanitythattheindividualbecomesresponsibletohimselfforeverymomentofhislife.

FortheBuddhistthereisnoGodthatcanabsolvehimfromsin.ThereisnothinginBuddhismthatcorrespondstothepriestintheisticreligionswhoistheintermediarybetweenGodandman.FortheBuddhistthereareonlyhisownactionsandtheirresults.Itisthereligionofinexorable,unmitigatedself-responsibility;henceitisareligionfor

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adultswhoknowthatintherealmofrealitynothingcanbehadfornothing

Buddhismteachesthat,asabasicexperientialfact,mancertainlyoweshispresentexistencetohisparents:Buttheparentsprovideonlythematerialforthenewgarboflife,thegenerativesubstanceswhichintheactoflust,are,asitwere,tornoutoftheirbodies.Inthoseexpelledcellularbodies,therevibrateforawhileallpotentialitiesandproclivitiesoflife,andonlywaitfortheforcethatwillstrikethemlikelighteningandtransformthesepotentialitiesintotheactualitiesofanewlife.

Thusfromthemother’swomb,therecomesforthanewbeingwhosebodilycharacteristicsaremoreorlessinheritedfromhisparentsandancestors,andinsofarasthescientificlawsofheredityholdtrue.Butinhisdirectiveormotivationalfacultiesor,astheBuddhistwillsay,inhisKamma,thenewbeingderivesfromhisownpreviousexistences.Thisvitalkammicforcefromthepast,releasedwhentheoldformbreaksupatdeath,hasnowenteredthisparticularmother’swombbecauseithadtoenterhereinaccordancewithitsinherentmerit,itscharacterandmoralquality.Thenewlife-long“contract”betweentheKammaofthedissolvingpastformoflifeandthegenerativematerialinthenewwomb,isatimelessprocessofdirectinstantaneouscognizance.Allthatis“mass”or“matter”inanysense,hastowanderthroughthespatialuniverseintermsoftime;andforsciencewithitsempirico-physicalconceptionoftheuniverse,spaceandtimearelinked

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inseparably.ButKamma,thevitalforce,strikesinstantaneously,ṅotearlier,notlater,”astheBuddhisttextssay;anditstrikeswhereithastostrikeowingtokammicaffinity.Herethereisnophysicalprocessfollowingphysicallaws,butalawfulnessthatisindependentofallspatiallimitationsandhastheinstantaneousimpactoflawfuloccurrence,orwhatiscalledfateordestiny.Thebeingthatbreaksupindeath,isrebornwhereitcanandmustberebornaccordingtohisdeeds.

Buddhism,asateachingofactuality,doesnotregardmanasacreatureofGodnorofhisparents,butasacreatureofhisownactions(Kamma).Thecreativeacttakesplaceatbirth(orconception)whichisalwaysarebirth.Andhereintheparentsarenot”creators”,orprocreators,but”birth-helpers”(amaleandfemalemidwife,asitwere);theyareinstrumentalinhelpingthenewbeingtobeborn.Thenewbirthoccursinutilizationoftheparentalgenerativematerial,butnotthroughit.Herethereisonlyonetruegenerativeforce:man’sownactions(Kamma).Goodthoughts,wordsanddeedsresultinafavourablerebirthinagoodenvironment;badthoughts,wordsanddeedsresultinanunhappyrebirthinbadenvironment.

TheBuddhateachesthattherearefourkindsofactions:light,thatis,goodactionswithbrightresults;dark,thatisbadactionswithblackresults;actionsthatarehalfandhalf,thatispartlygoodandpartlybadwithresultsthatareamixtureofboth;andlastlyactionsthatareneitherlightnordarkandwhoseresultwillbetheendofallactions.

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ThelasttypeofactioncanissueonlyfromBuddhistinsight.WhilethedoctrineofrebirthpointstothepracticalsideofBuddhism,theteachingaboutan“actionthatleadstotheendingofallactions”indicatestheprofoundphilosophicalaspectoftheDhammawhich,inthepresentcontext,wecanonlymention,withoutelaboratingit.

Whatisnowtheadvantageofthedoctrineofrebirthascomparedtootherreligionsandphilosophies?

Everythinkingmanwilladmitthat,inconsideringlife,thefactthatlifeexistsisoflessimportancethanthequestionhowitexistsandcomestobe;andthisagainisdominatedbytheonequestion:Whydothingshappenastheydo?Theconceptofcausalitygoverningthephysicalworldbecomestheideaofjusticeinherentinthedestiniesoflivingbeings.Justiceistheultimateanddeepestmeaningoftheworld.Justastheworldasfarasitisphysical,isbasedoncausality,so,asfarasitactsasdestinyinlivingbeings,itrestsonjustice.

Whyarethingsastheyare?Whydotheyhappeninthewaytheydo?Iseverythingforthebest?Arethingscontrolledbyorderandlaw,oraretheyruledbycapriceorblindchance?Whyisitthatthegoodsufferandthewickedflourish?Whyisitthatoneisstarvingandtheotherlivesinluxury?Whyisonestrongandhealthyandtheotherdragsalongasicklybody?Howisitthatonehasallthetalentsandabrilliantmindwhiletheotherisasstupidascanbe?

Eitheronethinks,andthenlifeposesaproblemateverystep

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andthrowsthequestionatus“Whyisitlikethis?”,oronegivesupthinkingaltogether.Butasthinkingisnaturaltoman,hedemandsanswertotheproblem“JusticeorCaprice?”

HereBuddhism,showsitsirreplaceablesuperiorityasarealisticteachingofactuality.

AslongasbeliefinaGodandthefearofaGodholdsway,thatproblemoffersnointellectual,andhence,nopracticaldifficulties.AllthathappensisinaccordancewiththeinscrutablewillofGod,andwhoartthou,Oman,toarguewithHim?Thecriesofthepoorandoppressed,thehungerofthestarvingmultitude,thesufferingsofthesick,-allthat,intheeyesofGod,isonlyonesinglechordintheharmonyoftheuniverse,andman,withallhispryingquestionings,canonlysubmitandpray!

ButwhenbeliefinGodandfearofGoddisappear,thatsummarysolutionoftheproblemlosesitssupportandbecomesuntenable.Infact,beliefinGod,aseverythingintheworld,hasitsperiodsofgrowthanddecline.Afterahigh-tideofthatbeliefintheMiddleAges,nowasteadyebbofit,justasstrong,hassetin,andindicationsarethatthelowwatermarkhasnotyetbeenreached.

Hencethemetaphysicalsolutionoftheproblemisnowadaysnolongeradequate.Now,theState,calledbyNietzsche“thelatestidol,”hastakenmattersinhandwiththatrobustauthoritarianarbitrarinessthatistypicalofallinstitutionswhichconsideronlythematerialandthis-

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worldlyaspectsoflife.TheState,itselfastarkfact,asksforfactsandwantstocreatefacts.Thus,intheState’shands,alsojusticeistobecomeafactthatcanbecontrolledandcorrecteduntilitconformstotheconceptofjusticeheldbytherespectivetypeofState.

Butinthatkindofapproachitisforgottenthatjusticeisnotaready-madefactthatcanbebodilytransferredintolife,butitisaprocess,theverylifeprocess.Lifeasitisexperiencedinjoyandgrief,wealthandpoverty,initsupsanddowns,isjusticeitself.Onemustonlyunderstanditandgodowntotherootsfromwhichallthisprimarilygrows.TheStatewantstorealizeitsnotionofjustice(whichisnothingmorethanjustanotionofit)inthissinglelife,wishingtocreatehardandreadyfacts.Butthisisimpossiblebecauseitmeanstryingtostopthewheelofliferollingonsincetimeswithoutabeginning.HewhotriestoputaspokeintothatWheel,hasalwaysbroughtonlymiseryeitherforhimselforforothers.Lifeisnotexhaustedduringasinglespellofexistence.Itspendulumswingsbeyonditself,inbothdirections,andonehastogoalongwithitifonewantstosolvetheproblemofjustice.

HeretheBuddhaDhammastepsinastheirreplaceablelightbearer.Itshowsthatwhathappensandthewayhowithappens,isonlytheblossomandthefruit,andtherootsofitareinformerexistences.Actionsinthought,wordsanddeedsarethewombfromwhichIwasborn.Iamthearchitectofmyowndestiny.ItwasinformerlivesthatIfittedmyselfforthislife;anditisinthislifethatIshalllay

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thefoundationforthenext.

ThustheBuddhistfeelshimselfasalinkinthechainofinescapablejusticeagainstwhichthereisnoprotestandnorebellion.Thereisonlythisonelawandnothingelse:Asyousow,soyouwillreap.

Withtheswingoflife’spendulumextendingbeyondpresentintopastandthefuture,anelementofself-responsibilityentersintothelifeoftheindividualthatelevatesBuddhismfaraboveallotherformsofreligionandmakesitatrulyhumanreligion,thereligionofadulthumanbeingswhohaveactuallygrownup.Nowtheanswertothequestion,“Whyarethingsastheyare,andwhydotheyhappeninthewaytheydo?”cannolongerbethatitisduetoGod’sinscrutablewillorduetosocialandeconomicimperfectionsthatmustberemoved;buttheanswernowrunsthatitisbecauseofmyownactionsinthepastandthoseofothers.InsteadofthefearofGodandfearoftherulingauthoritythereisnowself-fear,thefearoftheselfjudgmentandself-punishmentthroughourownactions,Asmuchasareligionofself-responsibility,Buddhismhasagreatmissiontofulfilinthelifeofmankindthatcannotbeperformedbyanyotherreligionorphilosophy.IrreplaceablefortheseekerafterTruth,andentirelyuniqueinitsmentalstructureforthethinker,thustheBuddhaDhammastandssecureinthepowerofitsinnerTruth,waitingserenelyforthatrecognitionofitsworthwhichotherreligionsseektoobtainbyeagerpropagation.

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—FromDieBrockensammlung,1929

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Poems

RenunciationRenunciationisatorment,Sosaithone.Isay,No!Renunciation,iffreelydone,Canbethehighesthappiness.Therenouncingnotfreelydone,Thatistormentindeed:Beggar-likegoingabout,Seeingotherscarousing.Thatisrealagony,ThatisthegreatestwoeItislikedeathonthecrossAndrightlycalledGethsemane.Ah,heart?Benomoreabeggar,Becomeatonceaking!Un-thinkallthylongings,Sowiltthoubefromsorrowfreed.OncemoreonlymayItravelThislongpilgrimagealone:Withnootherforcompanion,

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Tillmylatestbreathisdone.Tothesnow-peaks,heaven-hightowering,Dying,letmeturnmyeyes;Dying,stilllooktotheTeacher,AndtheLorethatneverlies.

Transl.byJ.F.McKechnie

TheEndIfIhadwingsIwouldflybeyondlove,Hightothatworldfromeveryimpulsefree;Wherenaughtapproaches—notlovenorhate,Wheretheonlydeedispureabandoning.Then,becomecool,Imaylookbackserene;Noneshouldknowmeagain;aloneIwalkon,Walkoncalmly,tilltheWayitselfends,Withhimwhowalksthereon,andallisdone.

Transl.bySomaThera[3]

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BibliographyofDr.PaulDahlke’sWork

BuddhistBooksAufsätzezumVerstaendnisdesBuddhismus(1903)(Engl.Transl.:BuddhistEssays)

DasBuchvomGenie(1905)

BuddhismusalsWeltanschaūng(1914)(Trans.:BuddhismandScience)

DasBuchPubbenivasa(1921)

AusdemReichedesBuddha.BuddhistischeErzaehlungen(Trans.:BuddhistStories)

BuddhismusalsReligionundMoral.DerBuddhismus,seineStellunginnerhalbdesgeistigenLebensderMenschheit(1926),(Trans.:BuddhismanditsPlaceintheMentalLifeofMankind)BuddhismusalsWirklichkeitslehreundLebensweg(1928)

BuddhistPeriodicalsNeu-BuddhistischeZeitschrift—Die

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Brockensammlung,

TranslationsfromthePaliDhammapada,Dīgha-Nikāya(selection),

MajjhimaNikāya(selection).

DerBuddha(AnthologyofDiscourses).

Non-BuddhistBooksEnglischeSkizzen(1914)

HeilkundeundWeltanschaūng(1928)

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Notes

1. SeethelistofDr.Dahlke’sworksattheendofthisbook.

2. InthesenseoftheBuddha’s”FireSermon.”(Ed.)

3. FromaletterbySomaThera:“ThispoemisasortofBuddhistreplytotheWesternmysticwhowantstoflytohislove.Dahlke’spoemshowsthetranslucencyofthepoet’smindwalkingtotheEndofIll,withfullawarenessandsingle-eyeddevotion.TheversesoftheunknownWesternmystictowhichthepoemalludes,arecalledthe“SongoftheBride,”andhavetheseopeninglines:

“HadIthewingsofSeraphim,ThuswouldIfly,highUpwards,intoEternity,UntomySweetLove.”

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THEBUDDHISTPUBLICATIONSOCIETY

TheBPSisanapprovedcharitydedicatedtomakingknowntheTeachingoftheBuddha,whichhasavitalmessageforallpeople.

Foundedin1958,theBPShaspublishedawidevarietyofbooksandbookletscoveringagreatrangeoftopics.ItspublicationsincludeaccurateannotatedtranslationsoftheBuddha’sdiscourses,standardreferenceworks,aswellasoriginalcontemporaryexpositionsofBuddhistthoughtandpractice.TheseworkspresentBuddhismasittrulyis—adynamicforcewhichhasinfluencedreceptivemindsforthepast2500yearsandisstillasrelevanttodayasitwaswhenitfirstarose.

FormoreinformationabouttheBPSandourpublications,pleasevisitourwebsite,orwriteane-mailoralettertothe:

AdministrativeSecretaryBuddhistPublicationSociety

P.O.Box61

54SangharajaMawathaKandy•SriLankaE-mail:bps@bps.lk

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website:http://www.bps.lkTel:0094812237283•Fax:0094812223679

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TableofContents

EssaysandPoems 2Foreword 3Dr.PaulDahlke,HisLifeandWork,byKurtFischer 5Dr.PaulDahlke,byJ.F.McKechnie(BhikkhuSīlācāra) 13Dr.PaulDahlkeandhisBuddhistHouse,byAnāgārikaDharmapāla 15

EssaysandPoems,byDr.PaulDahlke 18PreserveYourHumanState! 18BuddhismandPseudo-Buddhism 25WhatWeNeed 32IstheBuddhistSelfish? 39BuddhistPropaganda 43SavingKnowledge 47RightUnderstanding 58Dr.Dahlke’sLastLecture 63Poems 74

Renunciation 74TheEnd 75

BibliographyofDr.PaulDahlke’sWork 76BuddhistBooks 76BuddhistPeriodicals 76TranslationsfromthePali 77Non-BuddhistBooks 77

Notes 78

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