It is alleged that in Pali literature the word for meditation (_samadhi_), by which alone inner purity can be attained, bears to the word for “uprightness” the same relation as that which faith in the New Testament bears to works.[229] By uprightness, delusion is cleared away, and by pondering constantly the five principal kinds of meditations—Love, Pity, Joy, the Impurity of the Body, and the state of Serene Indifference to what men think bad or good—the man was supposed to be redeemed from all attachment.[230] It is very pathetic to note this approach toward and yet rebound from the Christian conception of the function of faith: for faith is the victory that overcometh the world, with its lust of the flesh, its lust of the eye, and its pride of life. It is that too which, because it looks to the unseen and eternal, quenches all sordid or inordinate cleaving to life, which is the root of so much evil and the cause of so much suffering. The apostles, instructed of Christ, have taught us that God’s precious gift of life is ours to use: that to keep it, to will to save and to find it, as if it were an end and not a means, is to miss and to lose it; while to use it, be willing to lose it for some higher good, is to keep it unto life eternal. Now Buddha had a glimpse of this truth, that lust of existence was the root of bitterness in humanity. He condemned as heresies the worldly lust which says, “Let us eat and drink, for to-morrow we die,” and the lust of other-worldliness which dreams that the life beyond will yield as good, or better pleasures than this one;[231] but the two last of his five principal meditations show how far apart and far short of the victory of faith was his idea of the victory of samadhi. The apostles’ aim was to get rid of lust; but his aim was to get rid of life. The apostles mortified the members which are upon the earth, anger, wrath, malice, evil concupiscence, and covetousness, just that the higher life, the life hid with Christ in God, might grow and brighten; but Buddha, in “cleansing himself from all impurity, little by little, moment by moment, piece by piece,”[232] sought to escape from the last shadow of personal existence into the blessedness of absolute unconsciousness, if not of utter extinction.