Note 52 — THE SEVEN WAYS TO NEIBBAN.

In this latter part our author clearly explains his opinion on this world, that is to say, on all that exists. He states at first, in general terms, that what we see and perceive by means of our senses, possesses no reality; it is a mere illusion. Our ignorance of the real state of things deceives us, by making us believe in the reality of objects that have nothing but an ephemeral and illusory existence. He proceeds a little farther, and treats our senses in like manner. They are the instruments that procure unto us a general illusion. But the senses, what are they? They are distinct from us. By a strict analysis we find them to be but a compound of the four elements, liable to dissolution and destruction. A living being has certain attributes which are the supports of his existence; but those attributes are equally a compound of the elements, subjected to the same modifications of reproduction and destruction and deprived of consistence. The attributes of the living beings being disposed of in this manner, the being itself vanishes away. There remain but name and form. But does what we call form possess a real existence? Undoubtedly not. It is a mere phantom, an illusion. Our author comes to the necessary and final consequence that there is no world really existing. In fact, he denies the existence of matter and spirit. With such an abuse of the powers of reasoning, there is no wonder that he looks upon Neibban, or annihilation, as the only end to be arrived at. Man in his opinion being but a compound of the four elements, which have no real existence, cannot be himself but an illusion without a reality. Gracious Heavens! what an excess of mental aberration will man reach when he is left to himself, deprived of the light from above! Never has the writer witnessed such a total eclipse of human intellect.