The Soul of a People

by H. Fielding

Thus there is no escape, no loophole for a delusive hope, only the cultivation of the courage of sorrow.

There are never any exceptions to the laws of the Buddha. If a law is a law, that is the end of it. Just as we know of no exceptions to the law of gravitation, so there are no exceptions to the law of death.

But although this may seem to be a religion of despair, it is not really so. This sorrow to which there is no relief is the selfishness of sorrow, the grief for our own loneliness; for of sorrow, of fear, of pity for the dead, there is no need. We know that in time all will be well with them. We know that, though there may be before them vast periods of suffering, yet that they will all at last be in Nebhan with us. And if we shall not know them there, still we shall know that they are there, all of them—not one will be wanting. Purified from the lust of life, white souls steeped in the Great Peace, all living things will attain rest at last.

There is this remarkable fact in Buddhism, that nowhere is any fear expressed of death itself, nowhere any apprehension of what may happen to the dead. It is the sorrow of separation, the terror of death to the survivors, that is always dwelt upon with compassion, and the agony of which it is sought to soothe.

That the dying man himself should require strengthening to face the King of Terrors is hardly ever mentioned. It seems to be taken for granted that men should have courage in themselves to take leave of life becomingly, without undue fears. Buddhism is the way to show us the escape from the miseries of life, not to give us hope in the hour of death.

It is true that to all Orientals death is a less fearful thing than it is to us. I do not know what may be the cause of this, courage certainly has little to do with it; but it is certain that the purely physical fear of death, that horror and utter revulsion that seizes the majority of us at the idea of death, is absent from most Orientals. And yet this cannot explain it all. For fear of death, though less, is still there, is still a strong influence upon their lives, and it would seem that no religion which ignored this great fact could become a great living religion.

Religion is made for man, to fit his necessities, not man for religion, and yet the faith of Buddhism is not concerned with death.

Consider our faith, how much of its teaching consists of how to avoid the fear of death, how much of its consolation is for the death-bed. How we are taught all our lives that we should live so as not to fear death; how we have priests and sacraments to soothe the dying man, and give him hope and courage, and how the crown and summit of our creed is that we should die easily. And consider that in Buddhism all this is absolutely wanting. Buddhism is a creed of life, of conduct; death is the end of that life, that is all.

We have all seen death. We have all of us watched those who, near and dear to us, go away out of our ken. There is no need for me to recall the last hours of those of our faith, to bring up again the fading eye and waning breath, the messages of hope we search for in our Scriptures to give hope to him who is going, the assurances of religion, the cross held before the dying eyes.

Many men, we are told, turn to religion at the last after a life of wickedness, and a man may do so even at the eleventh hour and be saved.