nerves is interpreted as sound. When we view things that are about us with the spiritual eye, they all become convertible to one another, so that one can be expressed by the terms of another: sound is color, color is taste, odor is sound, etc. From the sensuous point of view, this is altogether incomprehensible, for what the eye sees is color and what the ears hear is sound, and they are absolutely irreducible to each other's terms. In the phenomenal world individuation rules, and things cannot be otherwise than they appear to our particularizing senses. But when we transcend the limits of phenomenality, or when we look inward into the very reason of things, all forms of separation and particularization vanish, and taste becomes smell, sight becomes hearing, etc., which is characteristic of the supra-individual realm of ideality.

This being so, one who hears the world-sound is no more nor less than he whose spiritual insight has gone deep into the very foundation of existence, whose knowledge comprehends everything and understands the reason of things, why they are so and not otherwise, and whose life and thought are in perfect harmony with the mind that controls the destiny of the universe. He has gone, as we say, to the other shore, he is a Buddha, the enlightened.

If we wish to reach this stage of spirituality, we must train ourselves not to be distracted by the phenomenality of things, but directly to

envisage the ultimate essence of existence which is free from all modes of duality. In this, the perceiving and the perceived are not two, the hearing and the heard are not separate, the "I" and the "not I" are not what they appear to the senses. But there is but one reality and we can call it by any name. Buddhism is not particular in this matter of designation. You may call it God or reason or life or suchness or love, but let it only be noticed that you must not make it something altogether outside this universe, nor must you consider it a mere abstraction which has no business in this concrete world. To avoid this miscomprehension on the part of the untrained, Buddhism has called it "Sound" in this particular relation and declares that all things are of one Sound in which every discordant note is eternally synthesized. Not only the wind that blows, the waves that roar, the flute that whistles, but the mountains, rivers, oceans, suns, heavens, and everything that exists, are no more than so many variations of the Sound, eternal, ultimate, and unifying. Do not think that this is too hidden and esoteric; only train yourselves in the meditation of Buddhism, and you come to realize the truth of my statement. First, recognize the oneness of the ultimate principle, and think of its abiding in all things; and you will surely comprehend the point here somewhat mystically presented.

We often find another appellation attached to