world cannot get the knowledge out of him. The source of this knowledge
is transcendental. It is a sixth sense. It is what the Buddhist calls an
activity of the spiritual, as distinct from the human, soul. By his
animal soul man has knowledge of the world around him; he sees, he
hears, he feels bodily pain or pleasure; by his human soul, he reasons,
he receives the conceptions of geometry or the higher mathematics;
by his spiritual soul, he comes to a conception of God and of his
attributes, and receives impressions whose source is unknown to him
because his spiritual soul, in this his fourth planetary round, is, as
yet, only imperfectly active. The reality of the spiritual soul, the
vehicle of inspiration, the source of faith, is the only earnest man has
for this trust in the Divine Father. It is not developed in us as it
will be in our next round through earthly life, when, by its awakening,
faith will become sight, and we shall know even as we are known. Yet
some there are, say the Buddhists, who have, by effort, already pushed
their development to the point that most men will reach millions of
years hence, when we shall return again, not to this life--that we shall
do perhaps in a few thousand years--but to this planet.

It will be seen that the Buddhist idea of spirituality is very unlike
our Christian idea. The thought of man's higher sense striving after the
Divine, the whole conception, in short, of what the word spirituality
suggests to modern thought, is impossible in a system of philosophy
which has no personal God. To apply the term religion to a scheme which
has no place for the dependence of man upon a conscious protector, is to
use the word in a sense entirely new to us. Buddhism--notwithstanding
its claims to revelation--is a philosophy, not a religion.

I have sketched, as well as I can in so short a time, what seem to
me the main points in the book under review. There are many things