THE PSYCHOLOGY OF HASHISH
“I,” he says, “define Phenomena as changeful and Atman
the Noumenon as without change. When challenged, I
merely retort by distinguishing between Atman and Paramat-
man. You say the same, but for Atman you say ‘ Nibbana.’”
The Buddhist can only retort, rudely enough: There is no
Atman; and there is Nibbana.
The Hindu probably mutters something about criticism
of Nibbana having forced some Buddhists to a conception of
Parinibbana, simply but neatly defined as That to which none
of the criticisms apply! Yet Atman and Nibbana are defined
in almost identical terms.
It is clearly idle for us who know neither perfectly to
attempt to arbitrate in so delicate an imbroglio. On the
contrary, we had better set to and attain them both, and That
which combines, denies, and transcends them both. Words
are cheap |
XVIII
“Tn this the things without figure are figured.”
“A similar Fire flashingly extending through the rushings of
Air, or a Fire formless whence cometh the Image of a Voice, or
even a flashing Light abounding, revolving, whirling forth, crying
aloud, Also there is the vision of the fire-flashing Courser of
Light, or also a Child, borne aloft on the shoulders of the Celes-
tial Steed, fiery, or clothed with gold, or naked, or shooting with
the bow shafts of Light, and standing on the shoulders of the
horse; then if thy meditation prolongeth itself, thou shalt unite
all these Symbols into the Form of a Lion,”
“But God is He having the Head of the Hawk.”—ZOROASTER.
Vitianam.—If hashish-analogy be able to assist us here,
it is in that supreme state in which the man has built himself
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