After passing through the four stages of meditation, every Buddhist enters into the infinity of space; thence rises into the infinity of intelligence; to soar, afterwards, into the region of Nothing. But even there he finds no repose; something still remains--the idea of the Nothing in which he rejoices. This is annihilated in the fourth and last region, and then he enjoys absolute, perfect rest, “undisturbed by nothing, or what is not nothing.” Buddha taught that this Nirvâna--which to most persons will seem a metaphysical incomprehensibility--could be attained by all men. As there is no difference between the body of a prince and the body of a beggar, so is there none between their spirits. Every man is equally capable of coming to a knowledge of the truth, and if he but _will_ to do so, of working out his own emancipation. It is important to observe the absence of any theological element in Buddhism. Its founder seems never to have spoken of God, and his Nirvâna is wholly different from the Brahmanic idea of absorption into the Divine Essence. Of the gods of the people he taught that they were, like men, subject to the law of Metempsychosis, or Transmigration, and therefore that as they were unable to deliver, they were unworthy to be worshipped. A recent writer thinks it would be incorrect to speak of Buddha either as a theist or an atheist, and asserts that he simply describes a condition of absolute rest as an escape from the popular metempsychosis, which may be interpreted either in a theistic or an atheistic sense. But a careful examination of his system shows, we think, that it was wholly alien to a belief in a Supreme Spirit. “Buddhism,” says Barthélémy Saint-Hilaire, “has no God; it has not even the confused and vague notion of a Universal Spirit, in which the human soul, according to the orthodox doctrine of Brahmanism, and the Sânkhya philosophy, may be absorbed. Nor does it admit Nature, in the proper sense of the word, and it ignores that profound division between spirit and matter which forms the system and the glory of Kapila. It confounds man with all that surrounds him, all the while preaching to him the laws of virtue. Buddhism, therefore, cannot unite the human soul, which it does not even mention, with a God, whom it ignores; nor with nature, which it does not know better. Nothing remained but to annihilate the soul; and in order to be quite sure that the soul may not re-appear under some new guise in this world, which has been cursed as the abode of illusion and misery, Buddhism destroys its very elements, and never wearies of glorying in this achievement. What more is wanted? if this be not the Absolute Nothing, what is Nirvâna?” * * * * *