This teaching that all things are formed by Karma—whatever is good in the universe representing the results of meritorious acts or thoughts; and what ever is evil, the results of evil acts or thoughts—has the approval of five of the great sects; and we may accept it as a leading doctrine of Japanese Buddhism…. The cosmos is, then, an aggregate of Karma; and the mind of man is an aggregate of Karma; and the beginnings thereof are unknown, and the end cannot be imagined. There is a spiritual evolution, of which the goal is Nirvana; but we have no declaration as to a final state of universal rest, when the shaping of substance and of mind will have ceased forever…. Now the Synthetic Philosophy assumes a very similar position as regards the evolution of Phenomena: there is no beginning to evolution, nor any conceivable end. I quote from Mr. Spencer's reply to a critic in the North American Review:
"That 'absolute commencement of organic life upon the globe,' which the reviewer says I 'cannot evade the admission of,' I distinctly deny. The affirmation of [216] universal evolution is in itself the negation of an absolute commencement of anything. Construed in terms of evolution, every kind of being is conceived as a product of modification wrought by insensible gradations upon a preexisting kind of being; and this holds as fully of the supposed 'commencement of organic life' as of all subsequent developments of organic life…. That organic matter was not produced all at once, but was reached through steps, we are well warranted in believing by the experiences of chemists."* … [*Principles of Biology, Vol. I, p. 482.]
Of course it should be understood that the Buddhist silence, as to a beginning and an end, concerns only the production of phenomena, not any particular existence of groups of phenomena. That of which no beginning or end can be predicated is simply the Eternal Becoming. And, like the older Indian philosophy from which it sprang, Buddhism teaches the alternate apparition and disparition of universes. At certain prodigious periods of time, the whole cosmos of "one hundred thousand times ten millions of worlds" vanishes away,—consumed by fire or otherwise destroyed,—but only to be reformed again. These periods are called "World-Cycles," and each World-Cycle is divided into four "Immensities,"—but we need not here consider the details of the doctrine. It is only the fundamental idea of a evolutional rhythm that is really interesting. I need scarcely remind the reader that [217] the alternate disintegration and reintegration of the cosmos is also a scientific conception, and a commonly accepted article of evolutional belief. I may quote, however, for other reasons, the paragraph expressing Herbert Spencer's views upon the subject:—
"Apparently the universally coexistent forces of attraction and repulsion, which, as we have seen, necessitate rhythm in all minor changes throughout the Universe, also necessitate rhythm in the totality of changes,—produce now an immeasurable period during which the attractive forces, predominating, cause universal concentration; and then an immeasurable period during which the repulsive forces, predominating, cause diffusion,—alternate eras of Evolution and Dissolution. And thus there is suggested to us the conception of a past during which there have been successive Evolutions analogous to that which is now going on; and a future during which successive other such Evolutions may go on-ever the same in principle, but never the same in concrete result."—First Principles, Section 183*
[*This paragraph, from the fourth edition, has been considerably qualified in the definitive edition of 1900.]
Further on, Mr. Spencer has pointed out the vast logical consequence involved by this hypothesis:—
"If, as we saw reason to think, there is an alternation of Evolution and Dissolution in the totality of things,—if, as we are obliged to infer from the Persistence of Force, the arrival at either limit of this vast rhythm brings about the conditions under which a counter-movement commences, [218]—if we are hence compelled to entertain the conception of Evolutions that have filled an immeasurable past, and Evolutions that will fill an immeasurable future,—we can no longer contemplate the visible creation as having a definite beginning or end, or as being isolated. It becomes unified with all existence before and after; and the Force which the Universe presents falls into the same category with its Space and Time as admitting of no limitation in thought."*—First Principles, Section 190.
[*Condensed and somewhat modified in the definitive edition of 1900; but, for present purposes of illustration, the text of the fourth edition has been preferred.]
The foregoing Buddhist positions sufficiently imply that the human consciousness is but a temporary aggregate,—not an eternal entity. There is no permanent self: there is but one eternal principle in all life,—the supreme Buddha. Modern Japanese call this Absolute the "Essence of Mind." "The fire fed by faggots," writes one of these, "dies when the faggots have been consumed; but the essence of fire is never destroyed…. All things in the Universe are Mind." So stated, the position is unscientific; but as for the conclusion reached, we may remember that Mr. Wallace has stated almost exactly the same thing, and that there are not a few modern preachers of the doctrine of a "universe of mind-stuff." The hypothesis is "unthinkable." But the most serious thinker will agree with the Buddhist assertion that the relation of all phenomena to the unknowable is merely that of waves to sea. "Every [219] feeling and thought being but transitory," says Mr. Spencer, "an entire life made up of such feelings and thoughts being but transitory,—nay, the objects amid which life is passed, though less transitory, being severally in course of losing their individualities quickly or slowly,—we learn that the one thing permanent is the Unknown Reality hidden under all these changing shapes." Here the English and the Buddhist philosophers are in accord; but thereafter they suddenly part company. For Buddhism is not agnosticism, but gnosticism, and professes to know the unknowable. The thinker of Mr. Spencer's school cannot make assumptions as to the nature of the sole Reality, nor as to the reason of its manifestations. He must confess himself intellectually incapable of comprehending the nature of force, matter, or motion. He feels justified in accepting the hypothesis that all known elements have been evolved from one primordial undifferentiated substance,—the chemical evidence for this hypothesis being very strong. But he certainly would not call that primordial substance a substance of mind, nor attempt to explain the character of the forces that effected its integration. Again, though Mr. Spencer would probably acknowledge that we know of matter only as an aggregate of forces, and of atoms only as force-centres, or knots of force, he would not declare that an atom is a force-centre, and nothing else…. But we find evolutionists [220] of the German school taking a position very similar to the Buddhist position,—which implies a universal sentiency, or, more strictly speaking, a universal potential-sentiency. Haeckel and other German monists assume such a condition for all substance. They are not agnostics, therefore, but gnostics; and their gnosticism very much resembles that of the higher Buddhism.
According to Buddhism there is no reality save Buddha: all things else are but Karma. There is but one Life, one Self: human individuality and personality are but phenomenal conditions of that Self, Matter is Karma; Mind is Karma—that is to say, mind as we know it: Karma, as visibility, represents to us mass and quality; Karma, as mentality, signifies character and tendency. The primordial substance—corresponding to the "protyle" of our Monists—is composed of Five Elements, which are mystically identified with Five Buddhas, all of whom are really but different modes of the One. With this idea of a primordial substance there is necessarily associated the idea of a universal sentiency. Matter is alive.