12 ANNUAL ADDRESS. 
guard, against what appears to me to be the greatest danger we 
have to encounter—namely, ignorance of ignorance. There 
are so many of those among us who can speak with authority on 
subjects on which they are entirely in accord with us, and yet who 
do not seem to realise the need for it; they are sure in their 
own minds of the self-evident fact that truth cannot contradict 
itself ; but, at the same time, they are ignorant of the ignorance of 
others. In the clearness of their own judgment they little know 
how utterly unable is the ignorance of which I speak to 
follow out the conclusions arrived at by the leaders of science, or 
to understand the real bearings of that science; and the result is 
that they do not take their proper part in guarding the truth 
against abuses—in guarding the progress of science against an utter 
misunderstanding of what has really been arrived at. Therefore I 
ask you, who take an interest in science, to help us in this matter, 
so that we may guard sgainst the abuse of Ignorance, and the 
unintentional evil caused by the misuse of the progress of science, 
True it is that the truth will take care of itself; what we should 
aim at is to see that we all do our part in fighting on the right side. 
Sir M. Monter-Witr1Ams then delivered the ‘‘ Annual Address.” 
MYSTICAL BUDDHISM IN CONNEXION WITH THE 
YOGA PHILOSOPHY OF THE HINDUS. By- Sir 
Monter Monrer-Witiiams, K.C.I.E., D.C.L., LL.D., 
Ph.D., Boden Professor of Sanskrit in the University of 
Oxford.* 
HE first idea implied by Buddhism is intellectual enlighten- 
ment. But Buddhism has its own theory of enlighten- 
ment—its own idea of true knowledge, which it calls Bodhi, 
not Veda. By true knowledge it means knowledge acquired 
by man through his own intellectual faculties and through his 
own inner consciousness, instincts, and intuitions, unaided by 
any external or supernatural revelation of any kind. 
But it is important to observe that Buddhism, in the carry- 
ing out of its own theory of entire self-dependence in the 
search after truth, was compelled to be somewhat inconsistent 
with itself. It enjoined self-conquest, self-restraint, self- 
concentration and separation from the world for the attainment 
of perfect knowledge and for the accomplishment of its own 
summum bonum—the bliss of Nirvana—the bliss of deliver- 
* In this paper some of the diacritical marks, required for the accurate 
representation of Oriental words in the Roman character, have been omitted. 
