nd
the soldiers who crucified Christ are at least the instruments of
salvation.]

[Footnote 95: Wm James, _Psychology_, pp. 203 and 216.]

[Footnote 96: I quote this epitome from Wildon Carr's Henri Bergson,
_The Philosophy of Change_, because the phraseology is thoroughly
Buddhist and appears to have the approval of M. Bergson himself.]

[Footnote 97: _Romanes Lecture_, 1893.]

[Footnote 98: _Appearance_, p. 298.]

[Footnote 99: Thus the Svetasvatara Up. says that the whole world is
filled with the parts or limbs of God and metaphors like sparks from a
fire or threads from a spider seem an attempt to express the same idea.
Br. Ar. Up. 2. 1. 20; Mund. Up. 2. 1. 1.]

[Footnote 100: _Appearance_, p. 244; _Essays on Truth_, p. 409;
_Appearance_, p. 413. Though the above quotations are all from Mr
Bradley I might have added others from Mr Bosanquet's _Gifford Lectures_
and from Mr McTaggart.]

[Footnote 101: "The plurality of souls in the Absolute is therefore
appearance and their existence not genuine ... souls like their bodies,
are as such nothing more than appearance--Neither (body and soul) is real
in the end: each is merely phenomenal." _Appearance_, pp. 305-307.]

[Footnote 102: Since I wrote this I have read Mr Wells' book _God the
Invisible King_. Mr Wells knows that he is indebted to oriental thought
and thinks that European religion in the future may be so too, but I do
not know if he realizes how nearly his God coincides with the Mahayanist
conception of a Bodhisattva such as Avalokita or Manjusri. These great
beings have, as Bodhisattvas, a beginning: they are not the creators of
the world but masters and conquerors of it and helpers of mankind: they
have courage and eternal youth and Manjusri "bears a sword, that clean
discriminating weapon." Like most Asiatics, Mr Wells cannot allow his
God to be crucified and he draws a distinction between God and the
Veiled Being, very like that made by Indians between Isvara and
Brahman.]

[Footnote 103: The Malay countries are the only exception.]

[Footnote 104: Thus Motoori (quoted in Aston's _Shinto_, p. 9) says
"Birds, beasts, plants and trees, seas and mountains and all other
things whatsoever which deserve to be dreaded and revered for the
extraordinary and pre-eminent powers which they possess are called
_Kami_."]

[Footnote 105: This impersonality is perhaps a later characteristic. The
original form of the Chinese character for T'ien Heaven represent