and they will then assume different names as most desirable virtues. As soon as the veil of ignorance is raised, the glory of enlightenment which is love is revealed, and we do no more hanker after self-gratification. Why? Because the Buddha-intelligence is universal and works in every one of us to bring out the consciousness of oneness underlying all individual phenomena. We as individuals are all different; mine is not thine and vice versa; and in this sense egoism is true, and the assertion of self-will is permissible to that extent. But we must never lose sight of "the same God that worketh all in all," and "in which we move and live and have our being," for he is the source of eternal life and the fountain of love. "Not what I will, but what thou wilt," is the most fundamental religious truth, not only in Christianity, but in Buddhism. Not the assertion of self-will, but the execution of the will of that being in which we are all one, constitutes the condition of enlightenment.

We must not, however, suppose that the divine will becomes manifest only when all the lust and passions of the flesh are destroyed. This is the teaching of anchorites and not of Buddhists. What the latter teach is to make the inclinations of the flesh those of the spirit, so that there will be left no hiatus between the two. What one wills, the other wills, and no discord or mutual exclusion is then allowed. To express this more Buddhistically, ignorance does

not depart when enlightenment comes in, but ignorance itself becomes enlightenment; self-will is not annihilated in order to make room for the divine will, but self-will itself assumes divinity.

In the beginning of this discourse, I said that the fundamental idea of Buddhism is to disperse the clouds of ignorance in order to see the moon of enlightenment in her glory. This may suggest the thought that ignorance and enlightenment are fundamentally different and mutually contradicting, and that one thing called ignorance goes out and another thing called enlightenment comes in to take its place, as these two do not agree. But in truth I have there followed the popular dualistic conception of the matter; and therefore let me repeat that in Nirvana, according to Buddhism, there is not such distinction as light and shade, ignorance and enlightenment, coming and going. If there is anything in Nirvana, it is all enlightenment, all purity, and an unconditioned freedom from selfishness. Accordingly, when one attains Nirvana, which is the realization of the Buddhist life, ignorance itself becomes enlightenment and self-will the divine will. What we thought ignorance is now enlightenment; where we located the final abode of the ego-soul, we have now the fount of divine will. This may sound somewhat sacrilegious, but the Buddhists are such consistent and never-yielding monists that they do not shrink from carrying out their logic to the end; they are not