^107:1 Except perhaps in that singular sense which the "new psychology" is said to have officially endorsed, and which Dr Paul Carus has elucidated by defining the soul as "the totality of our thoughts, sensations and aspirations," as "a system of sensation, impulses and motor ideas," as "a bundle of samskaras," and so forth. I confess that these phrases convey no meaning to my mind. One might as well say that an oak-tree is the "totality" of its own leaves and acorns, that a great poem is a "system" of "feet" and phrases, that the Government of a country is a "bundle" of portfolios and bluebooks. (The new psychology, if I may judge from Dr Paul Carus' exposition of it, bases its philosophy on the vulgar confusion between matter and substance. See "Buddhism and Its Christian Critics," passim, and, in particular, the middle paragraph of p. 80.)

^109:1 To deny the Ego is to deny the Self, the Universal Self (or God) in Nature, and the individualized Self (or Soul) in Man.

^111:1 But see Chapter VII., <page 197>.

^114:1 "Lusting after happiness." What a basely materialistic conception of happiness underlies this question-begging phrase!

^122:1 The italics are mine.

^124:1 I am understating my case. In one of the Milinda dialogues it is stated that the relation between "the name and form which is to end at death" and "the name and form which is born into the next existence" is exactly parallel to that between a "young girl" and the same girl (as we should say) when "grown-up and marriageable." For all practical purposes this is equivalent to saying that the relation is one of identity. (See "Buddhism in Translation," pp. 236, 237.)

^124:2 Dr Rhys Davids is justified from his own point of view in saying that "Man," as Buddha conceives of him, "is never the same for two consecutive moments, and there is within him no abiding principle whatever."

^131:1 Dr Paul Carus professes to believe in personal identity. What he really believes in is "thumb-mark" identity. He tells us that "the continuous preservation of form is all that is and can be meant by sameness of personality." But if sameness of personality is dependent upon sameness of form, it must depend, in the last resort, on the marking of the human thumb; for though the face and the figure of a man may change, in the course of time, beyond recognition, his "thumb-mark" will always serve to identify him.