Some time ago I wrote "The Soul of a People." It was an attempt to understand a people, the Burmese; to understand a religion, that of Buddha. It was not an attempt to find abstract truth, to discuss what may be true or not in the tenets of that faith, to discover the secret of all religions. It was only intended to show what Buddhism in Burma is to the people who believe in it, and how it comes into their lives.

Yet it was impossible always to confine the view to one point. It is natural—nay, it is inevitable—that when a man studies one faith, comparison with other faiths should intrude themselves. The world, even the East and West, is so bound together that you cannot treat of part and quite ignore the rest. And so thoughts arose and questions came forward that lay outside the scope of that book. I could not write of them there fully. Whatever question arose I was content then to give only the Buddhist answer, I had to leave on one side all the many answers different faiths may have propounded. I could not discuss even where truth was likely to be found. I was bound by my subject. But in this book I have gone further. This is a book, not of one religion nor of several religions, but of religion. Mainly, it is true, it treats of Christianity and Buddhism, because these are the two great representative faiths, but it is not confined to them. Man asks, and has always asked, certain questions. Religions have given many answers. Are these answers true? Which is true? Are any of them true? It is in a way a continuation of "The Soul of a People," but wider. It is of "The Hearts of Men."

Before beginning this book I have a word to say on the meanings that I attach to the word "Christianity" and a few other words, so that I may be more clearly understood.

There was a man who wrote to me once explaining why he was a Christian, and wondering how anyone could fail to be so.

"I look about me," he said, "at Christian nations, and I see that they are the leaders of the world. Pagan nations are far behind them in wealth, in happiness, in social order. I look at our Courts and I find justice administered to all alike, pure and without prejudice. Our crime decreases, our education increases, and our wealth increases even faster; the artisan now is where the middle class was a hundred years ago, the middle class now lives better than the rich did. Our science advances from marvel to marvel. Our country is a network of railroads, our ships cover the seas, our prosperity is unbounded, and in a greater or less degree all Christian nations share it. But when we turn to Pagan nations, what do we see? Anarchy and injustice, wars and rebellions, ignorance and poverty. To me no greater proof of the truth of Christianity can be than this difference. In fact, it is Christianity."

I am not concerned here to follow the writer into his arguments. He is probably one of those who thinks that all our civilisation is due to a peculiar form of Christianity. There are others who hold that all our advance has been made in spite of Christianity. I am only concerned now with the meaning of the word. The way I use the word is to denote the cult of Christ. A Christian to me means a man who follows, or who professes to follow, the example of Christ and to accept all His teaching; to be a member of a Church that calls itself Christian. I use it irrespective of sects to apply to Catholic and Greek Church, Quaker and Skopek alike. I am aware that in Christianity, as in all religions, there has been a strong tendency of the greater emotions to attract the lesser, and of the professors of any religion to assume to themselves all that is good and repudiate all that is evil in the national life. I have no quarrel here with them on the subject. Nor do I wish to use the word in any unnecessarily narrow sense. Are there not also St. Paul and the Apostles, the Early Fathers? So be it. But surely the essence of Christianity must be the teaching and example of Christ? I do not gather that any subsequent teacher has had authority to abrogate or modify either that teaching or example. As to addition, is it maintained anywhere that the teaching and example are inadequate? I do not think so. And therefore I have defined my meaning as above. Let us be sure of our words, that we may know what we are talking about.

In the word "religion" I have more difficulty. It does not carry any meaning on its face as Christianity does. It is an almost impossible word to define, or to discover the meaning of. It is so difficult that practically all the book is an attempt to discover what "religion" does mean. I nearly called the book, "What is the Meaning of Religion?"

In the beginning I have given a few of the numerous meanings that have been applied to the word. It will be seen how vague they are. And at the end I have a definition of my own to give which differs from all. But as I have frequently to use the word from the beginning of the book, I will try to define how I use it.

By "religion," then, generally I mean a scheme of the world with some theory of how man got into it and the influences, mostly supernatural, which affect him here. It usually, though not always, includes some code of morality for use here and some account of what happens after death.

This is, I think, more or less the accepted meaning.

And there are the words Spirit and Soul.

I note that in considering origins of religion the great first difficulty has been how the savage evolved the idea of "God" or "Spirit" as opposed to man. Various theories have been proposed, such as that it evolved from reasoning on dreams. To me the question is whether such an idea exists at all. It may be possible that men trained in abstract thought without reference to fact, the successors of many generations of men equally so trained, do consider themselves to have such a conception. I have met men who declared they had a clear idea of the fourth dimension in Mathematics and of unending space. There may be people who can realise a Spirit which has other qualities than man. In some creeds the idea is assumed as existing. But personally I have never found it among those who make religion as distinguished from those who theorise upon it. The gods of the simpler religious people I have met, whether East or West, have been frankly only enlarged men, with the appetites and appearances and the powers of men. They differ from men only in degree, never in kind. They require food and offerings, they have passions, sometimes they have wives. The early gods are but men. If they are invisible, so can man be; if they are powerful, so are kings. It is only a question of degree, never of kind. I do not find that the God that the Boers appeal to so passionately has any different qualities in their thoughts from a marvellous man. Truly they will say, "No, God is a Spirit." Then if you reply, "So be it; tell me how a Spirit differs from a man, what qualities a Spirit has that are inconceivable in man," they cannot go on; and the qualities they appeal to in their God are always very human qualities—partiality, forgiveness, help, and the like.

Many men will say they believe things which they do not understand. I enter into the subject so fully later I do not want to write more now. I only wish to define that the word God, as I use it, in no wise means more than "the Personality who causes things."

And again about soul. What is soul? The theologian gets up and answers at once that soul exists independent of the body. So be it. Then who has the conception? And what is it like when you have got it? Have Christians it? Then why can they not understand resurrection of the soul without also the resurrection of the body? They cannot. Look at the facts. It is such a fact it has actually forced itself into the creeds. Angels have bodies and also wings. Ghosts have bodies and also clothes. They are recognisable. I know a ghost who likes pork for supper. They sometimes have horses and all sorts of additions. The body may be filmy, but it is a body. Gas is filmy and quite as transparent as a ghost.

Perhaps the people who have put the transmigration of souls as one of their religious tenets really have the conception of a soul apart from any body. I doubt it even here. But this also will come later.

Meanwhile, when I use the word "soul" or "spirit," I do not infer that it is separable from the body or inseparable. I mean simply the essence of that which is man; the identity, the ego existing in man as he is. I think, indeed, this is the correct meaning. We say that a city has fifty thousand souls. Have they no bodies? When I wrote "The Soul of a People" I certainly did not omit their bodies or ignore them. On the contrary. And no one supposed I did. I do not either mean to postulate the inseparability of body and soul. Soul means essence.

Finally, there is the word reason. What is that? By reason I mean the faculty of arranging and grouping facts. It is the power of perspective which sees facts in their proper relation to other facts. The facts themselves are supplied as regards the outer world by the senses of sight and hearing and taste, of touch and sympathy; and as regards the inner world of sensations, such as hate, and love, and fear by the ability to feel those sensations.

Reason itself cannot supply facts. It can but arrange them. By placing a series of facts in due order the existence of other facts may be suspected, as the existence of Neptune was deduced from certain known aberrations. The observation of Neptune by the telescope followed.

In other words, reason may be called "the science of facts."

I offer no apology for this introduction. Most of the confusion of thought, most of the mistiness of argument, is due to the fact that people habitually use words without any clear idea of their meaning. A reviewer of "The Soul of a People" declared that Buddhism was a philosophy, not a religion. I asked him to give me a list of what he accepted as religions, and then to furnish a definition of religion that would include all these and exclude Buddhism. I am still waiting. No doubt he had never tried to really define what he meant by his words. Instead of using words as counters of a fixed value he threw them about as blank cheques, meaning anything or nothing.

When you find confusion of argument in a book, want of clearness of expression, when you see men arguing and misunderstanding each other, there is nearly always one reason. Either they are using words in different senses or they have no clear idea themselves of what they mean by their words. Ask ten men what they mean when they say, Art, beauty, civilisation, right, wrong, or any other abstract term, and see if one can give a satisfactory explanation.

This is an error I am trying to avoid.