Excerpt from The Awakening of Faith in the Mahayana Doctrine: The New Buddhism
The book is Brahministic and Buddhistic, Indian and Western in some aspects of philosophic thought. It is profoundly philosophic, reminding one strongly of Hegel, Berkeley and G.Gore in the earlier part, and is as hard to understand as Bishop Butlers famous Analogy; yet very practical in the latter part, therefore it has great importance arising from its high and extensive range of view.
If it be, as it is more and more believed that the Mahayana Faith is not Buddhism, properly so-called, but an Asiatic form of the same Gospel of our Lord and Saviour Jesus Christ, in Buddhistic nomenclature, differing from the old Buddhism just as the new Testament differs from the old, then it commands a world-wide interest, for in it we find an adaptation of Christianity to ancient thought in Asia, and the deepest bond of union between the different races of the East and the West, viz., the bond of a common religion. Both Christianity and the New Buddhism hold to the transcendent and the immanent forms of God; but the East emphasises more of the immanent form while the West emphasises more of the transcendent. The almost universal reception of the doctrines contained in this book by both the East and the West constitutes to my mind its highest claim to our attention; for thereby we are brought face to face with a solution of the stupendous practical problem of uniting all races in one bond of religious charity!
II. The Evolution and Devolution of Buddhism.
The evolution of Buddhism is seen in the new Buddhism superseding the old, and the devolution in the attempt by later writers to combine the primitive with the advanced, an absurd anachronism and impossibility.
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