In this way, it is expected that a uniform temperature will prevail all over the earth’s surface; and with the cessation of war, and of competition (which is mental warfare) cataclysms, storms, and earthquakes will cease.  When we come, as we will, in succeeding chapters of this book, to a review of the experiences of those who have attained cosmic consciousness (mukti) we will find that, in each instance, there has come a realization of the nothingness of sin and consequent suffering.

The trouble then, is not with the earth as a planet, but with the lack of consciousness of earth’s inhabitants, which lack makes possible all the suffering which afflicts human life.

Those who have attained to the state of cosmic consciousness in both Occidental and Oriental instances of this perception, have reported an abiding sense of rest and peace and satisfaction—­a condition which we associate with accepted ideals of heaven as taught in Occidental creeds and among some schools of Oriental philosophers, and sects of religious worship.

There is a far greater unity of idea between the Oriental and the Occidental methods and systems, as to the goal of ultimate attainment than is generally believed, or understood.

The highest expression of Japanese Buddhism differs from Hindu Buddhism and from Vedanta, and the many other forms of Hindu philosophy and religion, in the same way that the Japanese, as a nation, differ from their Hindu brothers.

The Japanese emphasize, more than do the Hindus, the preservation of the nation, and to this end, they are called more “practical” minded, but with the Japanese, as with all the Orientals, we find an intense contempt for any one who would seek to preserve his physical existence, or hesitate at any personal sacrifice.

This unwritten code has its origin, as have all Oriental traditions and concepts, in the teachings of religious systems.  According to Oriental ethics, the person is very low in the scale of consciousness, when he considers his physical body as of comparative consequence, when the question of expediency, or of the welfare of his country, is in the balance.

Nevertheless, Japan has offered, far more than has India, a fertile field for the growth of materialism, owing to the fact that underlying the apparent observance of and loyalty to, religious practices, the Japanese temperament inclines to a practical application of the wisdom attained through religious instruction.

Therefore we find among the Illumined Ones of Japanese history, sages who taught the attainment of liberation through paths which are not generally accepted by interpreters of Hinduism.

For example, among the orthodox Sintoists, (the original religion of the Japanese, before the advent of Buddhism), we find that cleanliness of mind and body, was taught as the prime essential to attainment of unity with Kami, rather than contemplation, meditation and isolation, as with the Hindus.