What was more, those men who felt the love welling forth from the heart of Buddhism, as one with the current of the Eternal Love itself, were struck with the idea that such an effluence could never have been due to a single cataclysm of history—unnatural and therefore untrue. They felt instead that it was in the eternal nature of truth, that the event must belong to a series of manifestations; there must have been numberless other revelations in the past and endless others to follow. The idea grew and widened until men began to feel that this Infinite Being was already in every one of them, and that it rested with themselves to remove the sensual obstructions and reveal him in their own lives. In every individual there was, they realised, the potentiality of Buddha—that is to say, the Infinite made manifest. We have to keep in mind the great fact that the preaching of the Buddha in India was not followed by stagnation of life—as would surely have happened if humanity was without any positive goal and his teaching was without any permanent value in itself. On the contrary, we find the arts and sciences springing up in its wake, institutions started for alleviating the misery of all creatures, human and non-human, and great centres of education founded. Some mighty power was suddenly roused from its obscurity, which worked for long centuries and changed the history of man in a large part of the world. And that power came into its full activity only by the individual being made conscious of his infinite worth. It was like the sudden discovery of a great mine of living wealth. During the period of Buddhism the doctrine of deliverance flourished, which reached all mankind and released man's inner resources from neglect and self-insult. Even to-day we see in our own country human nature, from its despised corner of indignity, slowly and painfully finding its way to assert the inborn majesty of man. It is like the imprisoned tree finding a rift in the wall, and sending out its eager branches into freedom, to prove that darkness is not its birthright, that its love is for the sunshine. In the time of the Buddha the individual discovered his own immensity of worth, first by witnessing a man who united his heart in sympathy with all creatures, in all worlds, through the power of a love that knew no bounds; and then by learning that the same light of perfection lay confined within himself behind the clouds of selfish desire, and that the Bodhi-hridaya—"the heart of the Eternal Enlightenment"—every moment claimed its unveiling in his own heart. Nâgârjuna speaks of this Bodhi-hridaya (another of whose names is Bodhi-Citta) as follows: One who understands the nature of the Bodhi-hridaya, sees everything with a loving heart; for love is the essence of Bodhi-hridaya.[1] [Footnote 1: _Outlines of Mahâyâna Buddhism_, by Dr. D. T. Suzuki.]