complain so much of the weakness of the flesh, or the worldly inclinations of the "old man," but they do not endeavor to go to the bottom of the matter and to find there the cause of all spiritual vexations. When the cause is discovered the remedy is at hand. Let us ask, therefore: "What is the flesh? Who is the 'old man'? Why does the flesh eternally interfere with the aspirations and doings of the spirit? Why is the flesh so meddlesome? Why has the old man an evil eye on the new man?" When these spirit-harassing questions are thoroughly investigated, we find that the arrogance of the flesh is based on belief in the ultimate reality of the ego-soul, that the impertinence of the "old man" comes from the secret thought that the self is real and abiding. "Crucify him," therefore, says Buddhism, "as the first work in your religious discipline; destroy this chimerical, illusory notion of self; get convinced of the truth that there is no such creature dwelling in the coziest comer of our minds; free yourselves from the yoke of the ego-soul which exists not; and you will see how vexatious and spirit-harrowing it was to be confined within the self-made, self-imposed prison. You will see again how free and unhampered your life is in the ego-less atmosphere where we all forget the limitations of individualism and participate in the feeling of universal brotherhood." The so-called "I" is possible only when it is thought of in connection

with its fellow-selves. Indeed, this self and other selves are one in each other, I in you and you in me; and this sense of universal oneness breaks most effectually the barrier of egoism and glorifies the significance of individual existences. When we realize this exalted spirituality, we can truly say with the Gospel of John that "all mine are thine, and thine are mine; and I am glorified in them."

The conclusion thus here reached sheds light on another field of spiritual experience where many religionists are groping in the dark. They tell us that we must love our neighbors and even enemies. The injunction is noble, but we are not enlightened as to the reason why we must not assert ourselves to the destruction of enemies or to the disadvantage of neighbors. They simply insist that it is the command of a divine authority. This is very well with those who blindly accept it.. But there are other religious people, often designated as heathens or pagans or atheists, who want to know the reason why. Seeing that man is a rational being in some measure, we cannot afford altogether to suppress their legitimate doubt by the name of some august being. When we want to prove the universality of a certain proposition, we find mere appealing to a power above us not so convincing and satisfactory as appealing to our own human nature or rationality. When we are told, "Say this, or do that, because it is in