[In the following review, Das discusses how The Wisdom of China and India is helpful in understanding the “spirit governing the life of the vast majority of the peoples of the Orient.”]

Most of the political leaders and educators of the East, especially those of India and China, have a clear conception of the spirit of the West, because they are well acquainted with the contents of Western culture—history, literature, philosophy, political institutions, etc.—as students in Eastern and Western universities. The majority of the people of America, including political leaders and teachers, know very little about oriental culture. What little they know is often a distorted version of the teachings of so-called experts on oriental affairs and missionaries who are generally incapable of making the right appraisal of things oriental because they start with the belief that the people of the Orient are inferior and must be saved. Therefore, it is imperative that the West should know more about the cultural treasures of the East from original sources and trustworthy translations.

Sympathetic understanding and full appreciation of Eastern and Western cultures, leading to mutual respect and removal of the arrogance and hatred which prevail between the East and the West, is the essential foundation for a better world order. And the spirit behind the efforts in preparing this splendid anthology with notes can be found in the following words of the author and editor, Dr. Lin:

Today the East and West must meet. … No matter what will be the type of world coöperation after the war, we are sure that the East and the West will be living closely together, dependent upon each other. Somehow after the breaking up of the nineteenth century political world, a new world must be forged out of the elements of Anglo-Saxon, Russian and Oriental cultures. …

In the volume under review [The Wisdom of China and India], Dr. Lin, the distinguished Chinese author, presents to the English-speaking world translations of a large number of important books dealing with various phases of the cultural life of the peoples of China and India. Some of the translations are by Western scholars while others are by Dr. Lin himself and other Chinese and Indian authorities. The selection of works incorporated in this anthology is excellent. Important writings on Chinese Mysticism, Chinese Democracy, The Middle Way, Chinese Poetry, Sketches of Chinese Life, Chinese Wit and Wisdom. Indian Piety, Indian Imagination, Indian Humor, and Buddhism are included in the volume. They afford insight into Mythology, Folk-lore, Religion, Philosophy, Political Science, Social Ethics, in short into the general outlook on life of two great peoples of the world who have a cultural history of no less than five thousand years. Furthermore, the superb, penetrating introduction to each section written by Dr. Lin will aid the reader to obtain a rare analysis and perspective of the value of various works, appraised not with blind admiration but with critical as well as understanding sympathy towards the spirit of the originals. One of the excellent features of this work is that in this volume, the average reader, who is rarely interested in hair-splitting arguments of orientalists and philologists but open-minded to receive new ideas on things oriental, will find material which otherwise must be sought in fifty or more volumes—some of them out of print. It is the considered judgment of the reviewer that the book will serve as a reference work on the culture of the Chinese and Hindus for teachers and laymen with whom lie the great responsibility of spreading truth about other peoples to promote human brotherhood, irrespective of race and religion. The publishers are to be congratulated along with the author, for their part in this endeavor to popularize the best in oriental thought among the English-speaking world.

Behind the teachings of the Upanishads and the Bhagavat Gita of the Hindus one will find the spirit of search for Eternal Truth, the Essence of Life and the Universe, and attainment of such a state of development as will make a man truly free and devoid of fear, even the fear of death—in short that state of deathlessness and communing with the Infinite which has its manifestations in the finite.

It is the essence of the mystic religion of Taoism to penetrate the veil of the hidden—of the undefinable and eternal secret and manifestations which constitute the cosmic mystery and are the essence of All Life. A Taoist does not run after manifestations or externals; therefore pomp of power cannot delude him. He revels in Inner Peace which is far greater than external magnificence. A Taoist remains undisturbed in the midst of commotion and world chaos and continues to perform his obligations as a member of society. Thus a mystic Taoist is not an inactive fatalist, but he endeavors not to be enslaved by the external world.

More than 230 pages of this volume have been devoted to Buddhist scriptures, parables, legends, philosophy, psychology, and metaphysics as taught by Gautama Buddha to his disciples. In analyzing “Dhamapada” (Words of the Doctrine), Dr. Lin writes: “It is a clear call to rouse oneself from the life of sloth, indolence and thoughtlessness of common man to achieve the greatest of all conquests, the conquest of self, to escape from the snares of evil passions, lust, hatred and anger and to attain that highest form of freedom, the moral freedom of one who has overcome himself.” Buddhism teaches compassion and love to all. It preaches that the greatest of all evils is the evil of ignorance and the process of salvation must come from within; and one must save himself by constant vigilance and individual effort. Buddha taught:

By one's self the evil is done, by one's self one suffers; by one's self evil is left undone, by one's self one is purified. The pure and the impure stand and fall by themselves, no man can purity another.

Buddhism is neither atheism nor pessimism, but a path or way leading to the enlightenment of man through right thinking, right speaking, right action and right living. Nirvana is neither emptiness nor extinction; but it is the highest state of illumination of man's life to be experienced—it is impossible to define it, as the essence of Kantian idealism cannot be defined in time and space. Buddhism emphasizes the importance of ethical life, based on knowledge, and thus its political philosophy is democratic and its ideal that of service and not domination.

In this age of mechanical and materialistic civilization, when individualism, unbalanced egotism, mad desire for acquisition of power at any cost lie at the root of the present chaos, some of the teachings of Confucius may serve as a corrective. Dr. Lin points out:

The Confucian point of view is that politics must be subordinated to morals, that government is a makeshift of temporization, law a superficial instrument of order, and police force a foolish invention for morally immature individuals.

This does not mean that Confucianism puts a premium on laziness and preaches a type of social and political anarchy in which the present Western world surpasses the rest. According to Confucianism, the most important thing is the development of man's moral nature and his sense of duty in relation to his fellow beings. If human relationships are on a solid foundation and men behave as good sons, good brothers, good friends, and good citizens, then there will be harmony—not enforced order—in a society and there will be orderly government directed to common weal.

The same spirit also pervades the teachings of Hindu sages in respect to political philosophy and the actual practice of government. An extract from a passage from the Ramayana which was written several centuries before the Christian era will illustrate the point:

          For the monarch's highest duty
                              is to serve his people's weal,
And the ruler's glory is to labor
                              and to heal;
.....Guard Kosala's royal treasure, make
                              thy gifts of wealth and food
Not to lords and proud retainers, but
                              to worthy and good;
And to save the good and guiltless,
                              Bharat, be it ever thine

In the better world we wish to build, the spirit of appreciation of beauty in Inner Life, the spirit of compassion and service to all, performance of duty in fulfillment of social obligations should subdue the lust for power and lack of consideration for others. It is beyond doubt that the Wisdom of China and India will not only be helpful in understanding the spirit governing the life of the vast majority of the peoples of the Orient, but also will supply useful materials to those who have visions of a better world—the world of human brotherhood.