It is not a new philosophy, it is a new religion that the Upanishads offer.[33] This is no religion of rites and ceremonies, although the cult is retained as helpful in disciplining and teaching; it is a religion for sorrowing humanity. It is a religion that comforts the afflicted, and gives to the soul 'that peace which the world cannot give.' In the sectarian Upanishads this bliss of religion is ever present. "Through knowing Him who is more subtile than subtile, who is creator of everything, who has many forms, who embraces everything, the Blessed Lord--one attains to peace without end" (_Çvet_. 4. 14-15). These teachers, who enjoin the highest morality ('self-restraint, generosity, and mercy' are God's commandments in _Brihad [=A]ran_. 5. 2) refuse to be satisfied with virtue's reward, and, being able to obtain heaven, 'seek for something beyond.' And this they do not from mere pessimism, but from a conviction that they will find a joy greater than that of heaven, and more enduring, in that world where is "the light beyond the darkness" (_Çvet_. 3. 8); "where shines neither sun, moon, stars, lightning, nor fire, but all shines after Him that shines alone, and through His light the universe is lighted" (_Mund_. 2. 2. 10). This, moreover, is not a future joy. It is one that frees from perturbation in this life, and gives relief from sorrow. In the Ch[=a]ndogya (7. 1. 3) a man in grief comes seeking this new knowledge of the universal Spirit; "For," says he, "I have heard it said that he who knows the Spirit passes beyond grief." So in the [=I]ç[=a], though this is a late sectarian work, it is asked, "What sorrow can there be for him to whom Spirit alone has become all things?' (7). Again, "He that knows the joy of _brahma_, whence speech with mind turns away without apprehending it, fears not" (_T[=a]itt_. 2. 4); for "fear comes only from a second" (_Brihad [=A]ran. Up_. 1. 4. 2), and when one recognizes that all is one he no longer fears death (_ib_. 4. 4. 15). Such is the religion of these teachers. In the quiet assumption that life is not worth living, they are as pessimistic as was Buddha. But if, as seems to be the case, the Buddhist believed in the eventual extinction of his individuality, their pessimism is of a different sort. For the teacher of the Upanishads believes that he will attain to unending joy; not the rude happiness of 'heaven-seekers,' but the unchanging bliss of immortal peace. For him that wished it, there was heaven and the gods. These were not denied; they were as real as the "fool" that desired them. But for him that conquered passion, and knew the truth, there was existence without the pain of desire, life without end, freedom from rebirth. The spirit of the sage becomes one with the Eternal; man becomes God. * * * * * FOOTNOTES: