India, Its Life and Thought

by John P. Jones

It was just at this point that Christ and Buddha faced the opposite poles. And it is just here, for this very reason, that the faiths which they promulgated represent, the one the perpetual buoyancy and cheer of youth, and the other the weariness of discouraged age.

Christianity claims to do its work for the soul, so far as settling its destiny is concerned, in the brief life of a few years; and under the inspiring influence of this conviction the pulse quickens, youthful hope and energy multiply, and the whole soul is kindled by a close vision of its speedy triumph and release. The Buddhist, on the other hand, knows that it is a long, lonely conflict—the interminably long processions of births weary him and the dim vision of a release which is far away brings no inspiration. Life palls upon him, courage fails him, his steps grow shorter and his pace slackens.

(3) This brings us to the ideals which these two world-leaders entertained. Often men's ideals are a better revelation of their life and character than are their achievements. These ideals which I wish to point out are two—that of inner attainment and that of final consummation.

And what was the chief ambition for personal achievement sought by Jesus and Gautama? I believe that the very names which they acquired and which are at the head of this chapter answer this question for us. "Christ" and "Buddha" are not the personal names given in infancy, nor are they tribal designations. They primarily represent their official titles. "Christ" means "the Anointed One," and "Buddha" signifies "the Enlightened One"—the one is a term expressive of spiritual powers for service, while the other means intellectual enlightenment for communion. One sought and found the baptism of the spirit of God which touched and transfigured His character; the other was seeking more light on the problems of life; and for that light he sought with a wonderful longing and perseverance until the dawn broke on that remarkable day under the sacred Boh tree and he found the light and was hence called "the Enlightened One."

Thus, in the Christ-life, the emphasis was upon ethical and spiritual attainment, while, in Buddha, the thing sought was the clear vision and transcendent illumination.

Let me not be misunderstood. There is a sense in which the consecration and the vision are in the same line. It was Christ Himself that said, "This is eternal life, to know Thee the only true God and Jesus Christ whom Thou hast sent." Spiritual knowledge is the pathway to the highest life—it is life itself. It must be, in large part, acquired through spiritual experience.

At the same time, it is an interesting fact that Buddha laid, as India has always laid, emphasis—undue emphasis—upon knowledge as the consummation to be sought. Brahma Gnana is the summun bonum of life. To rightly know myself in my relationship, this, they say, is the only qualification for beatification. On the other hand, Jesus insisted always upon a right moral and spiritual attitude and relationship to God as the highest point of human attainment in life. Listen to the beatitudes which he uttered: "Blessed are the poor in spirit; for theirs is the kingdom of heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek; for they shall inherit the earth. Blessed are they that hunger and thirst after righteousness; for they shall be filled. Blessed are the merciful; for they shall obtain mercy. Blessed are the pure in heart; for they shall see God. Blessed are the peacemakers; for they shall be called sons of God. Blessed are they that have been persecuted for righteousness' sake; for theirs is the kingdom of heaven."

These are the beatitudes of His Kingdom, and all refer to the spiritual graces which He Himself exemplified and inculcated, and none refer to enlightenment.

Thus in both we have, if not a contrast, a different outlook, which has not only impressed the student with a sense of divergence; but that which is more important—it has given to the devotees of these two faiths widely different aspirations, and has given to the two types of lives produced very dissimilar traits.

But, that which is of more consequence, in these ideals, is their conception of what life tends to and must ultimately attain unto. The final consummation of life meant nought else to Jesus than God-likeness, which He called "Eternal Life." To have grown to the perfection of those moral and spiritual characteristics which adorn God Himself; to have the human will so subdued and directed until it runs parallel with the Divine will; to have the soul consumed with a love of all that He loves and with an abhorrence of all that He hates,—this is life indeed and the highest realization of the human soul. Yea, more, to pass out of this life into the conscious bliss and eternal felicity of the life to come, to dwell with God—one with Him in purpose and character, and yet living a separate conscious existence, basking in the eternal sunshine of His Presence and favour,—this is the fulness of blessing which Christ presented before His own as the end to be sought and the consummation which God placed within their reach.