We can look at our self in its two different aspects. The self
which displays itself, and the self which transcends itself and
thereby reveals its own meaning. To display itself it tries to
be big, to stand upon the pedestal of its accumulations, and to
retain everything to itself. To reveal itself it gives up
everything it has; thus becoming perfect like a flower that has
blossomed out from the bud, pouring from its chalice of beauty
all its sweetness.

The lamp contains its oil, which it holds securely in its close
grasp and guards from the least loss. Thus is it separate from
all other objects around it and is miserly. But when lighted it
finds its meaning at once; its relation with all things far and
near is established, and it freely sacrifices its fund of oil to
feed the flame.

Such a lamp is our self. So long as it hoards its possessions it
keeps itself dark, its conduct contradicts its true purpose.
When it finds illumination it forgets itself in a moment, holds
the light high, and serves it with everything it has; for therein
is its revelation. This revelation is the freedom which Buddha
preached. He asked the lamp to give up its oil. But purposeless
giving up is a still darker poverty which he never could have
meant. The lamp must give up its oil to the light and thus set
free the purpose it has in its hoarding. This is emancipation.
The path Buddha pointed out was not merely the practice of self-
abnegation, but the widening of love. And therein lies the true
meaning of Buddha's preaching.

When we find that the state of _Nirvana_ preached by Buddha is