solicitations of the lower nature. Granted their premisses, the
world of sense can teach nothing. It is well to face this issue
squarely--let the mystic choose, either the Absolute and Maya,
or a Ground of existence which can allow value to nature, and
which therefore admits of limitations. Or, if there is to be a
compromise, let it be on the lines laid down by Spinoza and
Schelling. That is to say, let the name God be reserved for the
phenomenal aspect of the Absolute. But the nature-mystic will
be wise if he discards compromise, and once for all repudiates
the Unconditioned Absolute. His reason can then chime in with
his intuitions and his deepest emotions. He loses nothing; he
gains intellectual peace and natural joy.

The never-ceasing influence of the genuine Real is bound to
declare itself sooner or later. Buddhism itself is yielding, as
witness this striking pronouncement of the Buddhist Lord
Abbot, Soyen Shaku. "Buddhism does not, though sometimes
understood by Western people to do so, advocate the doctrine of
emptiness or annihilation. It most assuredly recognises the
multi-tudinousness and reality of phenomena. This world as it
is, is real, not void. This life, as we live it, is true, and not
a dream. We Buddhists believe that all these particular things
surrounding us come from one Ultimate Source, all-knowing
and all-loving. The world is the manifestation of this Reason, or
Spirit, or Life, whatever you may designate it. However diverse,
therefore, things are, they all partake of the nature of the
Ultimate Being. Not only sentient beings, but non-sentient,
reflect the glory of the Original Reason."

Assuredly a comforting passage to set over against that of the