"The distinguishing characteristic of Buddhism was that it started a new line, that it looked upon the deepest questions men have to solve from an entirely different standpoint. It swept away from the field of its vision the whole of the great soul theory which had hitherto so completely filled and dominated the minds of the superstitious and the thoughtful alike. For the first time in the history of the world, it proclaimed a salvation which each man could gain for himself and by himself, in this world, during this life, without any the least reference to God, or to Gods, either great or small. Like the Upanishads, it placed the first importance on knowledge; but it was no longer a knowledge of God, it was a clear perception of the real nature, as [97] they supposed it to be, of men and things. And it added to the necessity of knowledge, the necessity of purity, of courtesy, of uprightness, of peace and of a universal love far reaching, grown great and beyond measure." (Rhys Davids, Hibbert Lectures, p. 29.) The contemporary Greek philosophy takes an analogous direction. According to Heracleitus, the universe was made neither by Gods nor men; but, from all eternity, has been, and to all eternity, will be, immortal fire, glowing and fading in due measure. (Mullach, Heracliti Fragmenta, 27.) And the part assigned by his successors, the Stoics, to the knowledge and the volition of the "wise man" made their Divinity (for logical thinkers) a subject for compliments, rather than a power to be reckoned with. In Hindu speculation the "Arahat," still more the "Buddha," becomes the superior of Brahma; the stoical "wise man" is, at least, the equal of Zeus. Berkeley affirms over and over again that no idea can be formed of a soul or spirit--"If any man shall doubt of the truth of what is here delivered, let him but reflect and try if he can form any idea of power or active being; and whether he hath ideas of two principal powers marked by the names of will and understanding distinct from each other, as well as from a third idea of substance or being in general, with a relative notion of its supporting or being the subject of the aforesaid power, which is signified by the name soul or spirit. This is what some hold but, so far as I can see, the words will, soul, spirit, do not stand for different ideas or, in truth, for any idea at all, but for something which is very different from ideas, and which, being an agent, cannot be like unto or represented by Any idea whatever [though it must be owned at the same time, that we have some notion of soul, spirit, and the operations of the mind, such as willing, loving, hating, inasmuch as we know or understand the meaning of these words". (The Principles of Human Knowledge, lxxvi. See also sections lxxxix., cxxxv., cxlv.) It is open to discussion, I think, whether it is possible to have "some notion" of that of which we can form no "idea."