We must not, however, suppose that God is no more than the sum-total of individual existences. God exists even when all creations have been destroyed and reduced to a state of chaotic barrenness. God exists eternally, and he will create another universe out of the ruins of this one. To our limited intelligence there may be a beginning and an end of the worlds, but as God surveys them, being and becoming are one selfsame process. To him nothing changes, or, to state it rather paradoxically, he sees no change whatever in all the changes we have around us; all things are absolutely quiet in their eternal cycle of birth and death, growth and decay, combination and disintegration. This universe cannot exist outside of God, but God is more than the totality of individual existences; God is here as well as there, God is not only this but also that. As far as he is manifested in nature and mind, they glorify him, and we can have a glimpse of his image and feel, however imperfectly, his inner life. But it will be a grievous error,

let us repeat, to think that he has exhausted his being in the manifestation of this universe, that he is absolutely identical with his creations, and that with the annihilation of the world he vanishes into eternal emptiness.

There is a favorite saying in Buddhism which declares that "sameness without difference is sameness wrongly conceived, while difference without sameness is difference wrongly conceived"; to express this in Christian terms, "God not in the world is a false God, and the world not in God is unreality." All things return to one, and one operates in all things; many in one and one in many; this is the Buddhist conception of God and the world. Billows and waves and ripples, all surging, swelling, and ebbing, and yet are they not so many different motions of the eternally selfsame body of water? The moon is serenely shining up in the sky, and she is alone in all the heavens and on the entire earth; but when she mirrors herself in the brilliant whiteness of the evening dews which appear like glittering pearls broadcast upon the earth from the hand of a fairy,--how wondrously numerous her images! And is not every one of them complete in its own fashion? This is the way in which an enlightened mind contemplates God and the world.

God is immanent in the world and not outside of it; therefore, when we comprehend the secret of the "little flower in the crannied wall," we