viction of the
transitory character of the external world, and the emptiness of all
man-bestowed honors and riches.

A story is told of the Mohammedan saint Fudail Ibn Tyad, which well
illustrates this. The Caliph Harun-al-Rashid, learning of the extreme
simplicity and asceticism of his life exclaimed, "O, Saint, how great is
thy self-abnegation."

To which the saint made answer: "Thine is greater." "Thou dost but jest,"
said the Caliph in wonderment. "Nay, not so, great Caliph," replied the
saint. "I do but make abnegation of this world which is transitory, and
thou makest abnegation of the next which will last forever."

However, the phrase, "self-abnegation," predicates the concept of
sacrifice; the giving up of something much to be desired, while, as a
matter of truth, there arises in the consciousness of the Illumined One, a
natural contempt for the "baubles" of externality; therefore there is no
sacrifice. Nothing is given up. On the contrary, the gain is infinitely
great.

Manikyavasayar, one of the great Tamil saints of Southern India, addressed
a gathering of disciples thus:

"Why go about sucking from each flower, the droplet of honey, when the
heavy mass of pure and sweet honey is available?" By which he questioned
why they sought with such eagerness the paltry pleasures of this world,
when the state of cosmic consciousness might be attained.

The thought of India, is however, one of ceaseless repudiation of all that
is external, and the Hindu conception of _mukti_, or cosmic consciousness,
differs in many respects from that reported by the Illumined in other
countries, even while all reports have many emotions in common.

Again we find that reports of the cosmic influx, differ with the century in
which the Illumined one lived. This may be accounted for in the fact that
an experience so essentially spiritual can not be accurately expressed in
terms of sense consciousness.

Far different from the Hindu idea, for example, is the report of a woman
who lived in Japan in the early part of the nineteenth century. This woman
was very poor and obscure, making her frugal living by braiding mats. So
intense was her consciousness of unity with all that is, that on seeing a
flower growing by the wayside, she would "enter into its spirit," as she
said, with an ecstacy of enjoyment, that would cause her to become
momentarily entranced.

She was known to the country people around her as _Sho-Nin_, meaning
literal