ideals of lovingkindness and universal brotherhood on this earth, in their ever-varying devices to let each creation fulfill its inherent mission and rest in its reason of existence. The religiously ignorant behave outwardly just as the enlightened, for as far as intellect and morals go there is no manifested difference between the ignorant and the enlightened. But, spiritually speaking, there is a wide gap dividing them, because one knows what he is striving after while the other is blindly feeling his way, and again because one finds an unspeakable bliss in all his doings and thinkings and feelings, while the other labors under a peculiar sensation of uneasiness and compulsion which he cannot well define but feels at the bottom of his heart.

A person may be very learned in all things, and his philosophical knowledge may be very profound. He has studied all the ancient lore of wisdom, and has even formulated his own system of metaphysics in which he has incorporated all the results of his erudition and speculation. But from the religious point of view he is yet far from enlightenment, for his study is like that of the artist who has painted a dragon and forgot to put the eyes in. His elaborate delineation and coloring in various hues of this huge mystic animal have miserably failed to produce the effect desired and attempted, for the eyes are blank and show no trace of the fiery animation which is possessed by the monster. The scholar has neglected the most important

factor that is absolutely necessary in making up the complete knowledge of the universe. He thought that he knew everything under the sun when he exercised his intellectual power to its full extent and considered existence from all the possible standpoints which his understanding could grasp. But, as I stated before, the knowledge of an object is not complete unless its inner life or reason is felt; in other words, unless the duality of a knowing mind and a known object vanishes, and life is comprehended as it is and not in its intellectual mutilation. Buddhism says that even a blade of grass trembling in the evening breeze cannot be known so long as we cling to this form of individuation and are unable to merge our particular selves with the self of grass. Buddha, it is reported, once brought a flower before an assemblage of his disciples and showed it to them without any comments whatever, and the entire congregation was bewildered what to make of this strange behavior on the part of their master, except Kashyapa, who, thoroughly understanding the import of this .incident, softly smiled and nodded. Thereupon the Buddha solemnly proclaimed, "I am in possession of the Eye which penetrates into the depths of the Dharma and the mysteries of Nirvana. I now give it to thee, O Kashyapa, that thou mayest guard it well." What sort of eye could it have been which was transmitted from Buddha to Kashyapa and which made the