THE EQUINOX
form of Samadhi was at his fingers’ ends, had none. The
point is very important, because on this theory the latter,
after all his attainments, might pass through all the Dhyana-
Lokas and through the Arupa-Brahma-Lokas, exhaust that
Karma, be re-incarnated as a Spirochzetes Pallida, and have
to begin all over again. And the most virtuous Bhikkhu
might be so unfortunate as to fall from Virtue the millionth
part of a second before his point on the circumference of the
sphere was going to touch that of the wheel of Nibbana,
regain it two-millionths of a second later, and thus find
Arhatship indefinitely postponed.
I then said: O most excellent expounder of the good Law,
prithee explain to me the exact difference between this Doc-
trine and that which we heard from Shri Parananda that the
attainment of Samadhi, though it depended to some extent
upon the attainment of the Yogi, depended also upon the
grace of the Lord Shiva, and that Yoga did us all no good
unless the Lord Shiva happened to be in a good temper.
Then the Bhikkhu replied in a dramatic whisper, “There is
no difference, except that it is not Buddhism.” From this
example the Student will understand that he had better not
worry about Nibbana and its nature, but confine himself to
controlling his thoughts.
7. Look on. What seest thou before thine eye, O aspirant
to Godlike Wisdom?
8. “The cloak of darkness is upon the deep of matter;
within its folds I struggle. Beneath my gaze it deepens,
Lord; it is dispelled beneath the waving of thy hand. A
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