The doctrine of non-ego teaches us that there is no reality in individual existences, that we do not have any transcendental entity called ego-substance. {48} The doctrine of Dharmakâya, to supplement this, teaches us that we all are one in the System of Being and only as such are immortal. The one shows us the folly of clinging to individual existences and of coveting the immortality of the ego-soul; the other convinces us of the truth that we are saved by living into the unity of Dharmakâya. The doctrine of non-âtman liberates us from the shackle of unfounded egoism; but as mere liberation does not mean anything positive and may perchance lead us to asceticism, we apply the energy thus released to the execution of the will of Dharmakâya. The questions: “Why have we to love our neighbors as ourselves? Why have we to do to others all things whatsoever we would that they should do to us?” are answered thus by Buddhists: “It is because we are all one in the Dharmakâya, because when the clouds of ignorance and egoism are totally dispersed, the light of universal love and intelligence cannot help but shine in all its glory. And, enveloped in this glory, we do not see any enemy, nor neighbor, we are not even conscious of whether we are one in the Dharmakâya. There is no ‘my will’ here, but only ‘thy will,’ the will of Dharmakâya, in which we live and move and have our being.” The Apostle Paul says: “For as in Adam all die, even so in Christ shall all be made alive.” Why? Buddhists would answer, “because Adam asserted his egoism in giving himself up to ignorance, (the tree of knowledge is in truth the tree of ignorance, {49} for from it comes the duality of me and thee); while Christ on the contrary surrendered his egoistic assertion to the intelligence of the universal Dharmakâya. That is why we die in the former and are made alive in the latter.” _Nirvâna._