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ZEN BUDDHISM
of the opposites. It still believes that by their use a thing called Science and a thing called Philosophy can lead the heart to the outer and inner aspects of a thing called Truth. Meanwhile, it leaves the emotions in a local crêche called Religion where they cannot interrupt the pursuits of their elders and betters.
But the intellect is found in time to be strictly finite, to be limited in its approach to Truth, to fail to go all the way. It teaches about Truth or about some part of it
is not an expert one who learns more and more about less and less?). It cannot merge the Known and the Unknown in one, much less achieve the ultimate relationship of Jijimuge.
What then? In his struggles to perfect the intellectual instrument, the student further develops its horse-power, and carries the process further still when the intellect begins to butt its head against the ceiling of its intellectual cage. The tension grows. The will, driven by desire for Truth, begins to destroy the limitations of its instrument. If intellect, shackled by the opposites, limps on the windy heights of self-becoming, new means of ascent must be developed and used. It need not be found, for it is all there, waiting, a complete outfit ready for development and use. Some seekers develop it consciously; some, 'stretching the thought-machine to its limits, so break up the roof that the sun of Awareness increasingly breaks in. Sooner or later some means or technique is adopted to speed the process. "Prayer," "Meditation," the Zen koan, all in their higher methods achieve the same end. All, at some stage or, to be more accurate, at frequently recurring stages of progress and cyclic expansion, lead to the same precipice, the same bold, exciting jump and
