II NOTES ]01 



it is obliterated, and makes way for another. This 

 making and unmaking of ideas doth very properly 

 denominate the mind active. This much is certain 

 and grounded on experience. . . ." (Principles, 

 xxviii.) 



A good many of us, I fancy, have reason to think 

 that experience tells them very much the contrary ; 

 and are painfully familiar with the obsession of the 

 mind by ideas which cannot be obliterated by any 

 effort of the will and steadily refuse to make way for 

 others. But what I desire to point out is that if 

 Gautama was equally confident that he could ' make 

 and unmake' ideas then, since he had resolved 

 self into a group of ideal phantoms the possibility 

 of abolishing self by volition naturally followed. 



Note 9 (p. 68). 



According to Buddhism, the relation of one life to 

 the next is merely that borne by the flame of one 

 lamp to the flame of another lamp which is set alight 

 by it. To the ' Arahat ' or adept " no outward form, 

 no compound thing, no creature, no creator, no 

 existence of any kind, must appear to be other than a 

 temporary collocation of its component parts, fated 

 inevitably to be dissolved." (Rhys Davids, Hibbert 

 Lectures, p. 211.) 



The self is nothing but a group of phenomena held 

 [together by the^lesire of life ; when that desire shall 

 ! have ceased, " the Karma of that particular chain of 

 lives will cease to influence any longer any distinct 

 individual, and there will be no more birth j for 



