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Fantastic this may be called; but it harmonizes with the truth that all progress is necessarily rhythmical.

Though all beings do not pass through every stage of the great journey, all beings who attain to the highest enlightenment, by any course whatever, acquire certain faculties not belonging to particular conditions of birth, but only to particular conditions of psychical development. These are, the Roku-Jindz (Abhidjn), or Six Supernatural Powers:[6] (1) Shin-Ky-Tsu, the power of passing any-whither through any obstacles,—through solid walls, for example;—(2) Tengen-Ts, the power of infinite vision;—(3) Tenni-Ts, the power of infinite hearing;—(4) Tashin-Ts, the power of knowing the thoughts of all other beings;—(5) Shuku-j-Ts, the power of remembering former births;—(6) Rojin—Ts, infinite wisdom with the power of entering at will into Nirvana. The Roku-jindz first begin to develop in the state of Shmon (Sravaka), and expand in the higher conditions of Engaku (Pratyeka-Buddha) and of Bosatsu (Bodhisattva or Mahsattva). The powers of the Shmon may be exerted over two thousand worlds; those of the Engaku or Bosatsu, over three thousand;—but the powers of Buddhahood extend over the total cosmos. In the first state of holiness, for example, comes the memory of a certain number of former births, together with the capacity to foresee a corresponding number of future births;—in the next higher state the number of births remembered increases;—and in the state of Bosatsu all former births are visible to memory. But the Buddha sees not only all of his own former births, but likewise all births that ever have been or can be,—and all the thoughts and acts, past, present, or future, of all past, present, or future beings.... Now these dreams of supernatural power merit attention because of the ethical teaching in regard to them,—the same which is woven through every Buddhist hypothesis, rational or unthinkable,—the teaching of self-abnegation. The Supernatural Powers must never be used for personal pleasure, but only for the highest beneficence,—the propagation of doctrine, the saving of men. Any exercise of them for lesser ends might result in their loss,—would certainly signify retrogression in the path.[7] To show them for the purpose of exciting admiration or wonder were to juggle wickedly with what is divine; and the Teacher himself is recorded to have once severely rebuked a needless display of them by a disciple.[8]

This giving up not only of one life, but of countless lives,—not only of one world, but of innumerable worlds,—not only of natural but also of supernatural pleasures,—not only of selfhood but of godhood,—is certainly not for the miserable privilege of ceasing to be, but for a privilege infinitely outweighing all that even paradise can give. Nirvana is no cessation, but an emancipation. It means only the passing of conditioned being into unconditioned being,—the fading of all mental and physical phantoms into the light of Formless Omnipotence and Omniscience. But the Buddhist hypothesis holds some suggestion of the persistence of that which has once been able to remember all births and states of limited being,—the persistence of the identity of the Buddhas even in Nirvana notwithstanding the teaching that all Buddhas are one. How reconcile this doctrine of monism with the assurance of various texts that the being who enters Nirvana can, when so desirous, reassume an earthly personality? There are some very remarkable texts on this subject in the Sutra of the Lotos of the Good Law: those for instance in which the Tathgata Prabhtartna is pictured as sitting "perfectly extinct upon his throne" and speaking before a vast assembly to which he has been introduced as "the great Seer who, although perfectly extinct for many ktis of ons, now comes to hear the Law." These texts themselves offer us the riddle of multiplicity in unity; for the Tathgata Prabhtartna and the myriads of other extinct Buddhas who appear simultaneously, are said to have been all incarnations of but a single Buddha.

A reconciliation is offered by the hypothesis of what might be called a pluristic monism,—a sole reality composed of groups of consciousness, at once independent and yet interdependent,—or, to speak of pure mind in terms of matter, an atomic spiritual ultimate. This hypothesis, though not doctrinably enunciated in Buddhist texts, is distinctly implied both by text and commentary. The Absolute of Buddhism is one as ether is one. Ether is conceivable only as a composition of units.[9] The Absolute is conceivable only (according to any attempt at a synthesis of the Japanese doctrines) as composed of Buddhas. But here the student finds himself voyaging farther, perhaps, beyond the bar of the thinkable than Western philosophers have ever ventured. All are One;—each by union becomes equal with All! We are not only bidden to imagine the ultimate reality as composed of units of conscious being,—but to believe each unit permanently equal to every other and infinite in potentiality.[10] The central reality of every living creature is a pure Buddha: the visible form and thinking self, which encell it, being but Karma. With some degree of truth it might be said that Buddhism substitutes for our theory of a universe of physical atoms the hypothesis of a universe of psychical units. Not that it necessarily denies our theory of physical atoms, but that it assumes a position which might be thus expressed in words: "What you call atoms are really combinations, unstable aggregates, essentially impermanent, and therefore essentially unreal. Atoms are but Karma." And this position is suggestive. We know nothing whatever of the ultimate nature of substance and motion: but we have scientific evidence that the known has been evolved from the unknown; that the atoms of our elements are combinations; and that what we call matter and force are but different manifestations of a single and infinite Unknown Reality.

There are wonderful Buddhist pictures which at first sight appear to have been made, like other Japanese pictures, with bold free sweeps of a skilled brush, but which, when closely examined, prove to have been executed in a much more marvelous manner. The figures, the features, the robes, the aureoles,—also the scenery, the colors, the effects of mist or cloud,—all, even to the tiniest detail of tone or line, have been produced by groupings of microscopic Chinese characters,—tinted according to position, and more or less thickly massed according to need of light or shade. In brief, these pictures are composed entirely out of texts of Sutras: they are mosaics of minute ideographs,—each ideograph a combination of strokes, and the symbol at once of a sound and of an idea.

Is our universe so composed?—an endless phantasmagory made only by combinations of combinations of combinations of combinations of units finding quality and form through unimaginable affinities;—now thickly massed in solid glooms; now palpitating in tremulosities of light and color; always and everywhere grouped by some stupendous art into one vast mosaic of polarities;—yet each unit in itself a complexity inconceivable, and each in itself also a symbol only, a character, a single ideograph of the undecipherable text of the Infinite Riddle?... Ask the chemists and the mathematicians.