Buddhism in each of the following  assertions: [1]
　　　　 there  is  a  savior   in  Buddhism   just  as  in
　　　　 Christianity;  [2] the souls of the blessed return
　　　　 to God;  [3]  Buddhism  discourages  the sense  of
　　　　 active personality; [4] the moral aims of Buddhism
　　　　 are directed to altering  the first principles  of
　　　　 metaphysics;  and  [5] the multiplicity  of finite
　　　　 enduring individuals  was relegated  to a world of
　　　　 appearances, and the ultimate reality was centered
　　　　 in  an  Absolute.   See  Religion  in  the  Making
　　　　 (Cambridge:  At  the  University   Press,  1926) ,
　　　　 particularly pp. 139-141.
　　　　 In these  assertions  it is clearly  seen  that  he
　　   interprets Buddhism as a religion of the popular type
　　   which accepts such elements  as a savior, a soul, and
　　   man's  resignation   from  life.   Though   of  later
　　   development  throughout  Asia, this type  of Buddhism
　　   was the first to make contact  with and an impact  on
　　   the Western mind.  He also confuses Buddhism with the
　　   orthodox  Vedaantic  type of religion where man is in
　　   illusion (maayaa) until he is able to elevate himself
　　   by  a  supreme effort and thus become immersed in the
　　   reality of the ultimate (Brahman).

　　　　　　　　　　　　  p.304

　　   so cryptic  that they simply  lend themselves  to all
　　   kinds  of interpretations  and fabrications, some  of
　　   which, unfortunately, are drastically  apart from the
　　   original idea or true import.  In a sense, the Buddha
　　   also  indulged  in  a new  vocabulary.  Thus, on this
　　   count   too,  he  was  charged   with  being   vague,
　　   inconsistent,  and  abstract.  For  example,  he  was
　　   criticized  for discoursing  on the unreality  rather
　　   than the reality  of things, which clearly shows that
　　   the new language he advanced  was either rejected  or
　　   ignored   by  his   opponents.   But   it  is  to  be
　　   acknowledged   that   the  Buddha   caused   a  major
　　   revolution  in India with regard to man's outlook  on
　　   the reality of things.  He had to be "unorthodox"  in
　　   his expressions  in reference  to the content  of his
　　   enlightened  nature.  As  a  consequence, the  Buddha
　　   coined  new  terms  and phrases  which  were  against
　　   tradition  and religion.  He did resort to old terms,