intellection comes in, and individual culture or personal equation makes itself felt. To a great extent, I feel that differences or quarrels among the so-called religionists concerning their confession of faith are due to personal differences in esthetic taste, intellectual calibre, and the influence of environment, while the fact of faith as such remains fundamentally the same with Christians, Buddhists, or Taoists. As everybody endowed with sentiency feels the ice cold and the fire warm, so what the Prajna sees or feels in its inmost being must be universally the same. God, Allah, Dharmakaya, Tao, Holy Ghost, Brahma, and what not, are a mere verbal quibbling over the same fact which is felt in the deepest depths of our being. The inner reason of things which creates or destroys the three thousand worlds in the same breath must be smiling at the human trifling over naught.

Spiritual enlightenment must not be confused with trance, a state of consciousness in which there is nothing but blankness. Those who have had no spiritual experience or who have not come to recognize in the awakening of Prajna something altogether unique in our subjective life-phenomena frequently speak of enlightenment as an abnormal psychical condition, and try to explain it under the same category as hallucination, somnambulism, self-suggestion, and the like. But the fact is that enlightenment is not a special psychic state

which excludes or suppresses the ordinary exercise of other mental faculties. Enlightenment goes and must go along with all psychological phenomena. If enlightenment is to be gained through the suspension of mentation, religion is false and faith is barren. Enlightenment is enlightenment because it enlightens all our motives, desires, whims, determinations, impulses, thoughts, etc. It does not stand separate from other states of consciousness, sending its commands from a certain vantage ground. In an enlightened mind a feeling or thought as it occurs is purified and free from the taints of ignorance and egotism. Enlightenment is constant and not sporadic. It permeates every mental fibre and works without rest. It is not something extraordinary that takes place by fits and starts. Spiritual enlightenment sheds light on the very reason of consciousness, for it is not a particular event of our psychical life.

When a Buddhist scholar was asked what was the Path, he answered, "The normal state of mind." In other words, spiritual enlightenment consists in following the natural course of human for the enlightened find the ultimate reason of existence in their desire to drink or to eat according to their natural appetite, in their sympathy for the misery and suffering which are endured by the ignorant masses, in their aspiration to fathom the mysteries of nature and life, in their ever-assiduous attempt to realize the