Its semblance or analogy in a more or less feeble and fragmentary way is gained when a difficult mathematical problem is solved, or when a great discovery is made, or when a sudden means of escape is realised in the midst of most desperate complications, in short, when one exclaims, “Eureka! eureka!” But this refers only to the intellectual aspect of satori, which is therefore necessarily partial and incomplete and does not touch the very foundations of life considered one indivisible whole. Satori as the Zen experience must be concerned with the entirety of life. For what Zen proposes to do is the revolution, and the revaluation as well, of oneself as a spiritual unity. The solving of a mathematical problem ends with the solution, it does not affect one’s whole life. So with all other particular questions, practical or scientific, they do not enter the basic life-tone of the individual concerned. But the opening of satori is the re-making of life itself. When it is genuine—for there are many simulacra of it—its effects on one’s moral and spiritual life are revolutionary, and they are so enhancing, purifying, as well as exacting. When a master was asked what constituted Buddhahood, he answered, “The bottom of a pale is broken through.” From this we can see what a complete revolution is produced by this spiritual experience. The birth of a new man is really cataclysmic. In the psychology of religion this spiritual enhancement of one’s whole life is called “conversion.” But as the term is generally used by Christian converts, it cannot be applied in its strict sense to the Buddhist experience, especially to that of the Zen followers; the term has too affective or emotional a shade to take the place of satori, which is above all noetic. The general tendency of Buddhism is as we know more intellectual than emotional, and its doctrine of Enlightenment distinguishes it sharply from the Christian view of salvation; Zen as one of the Mahayana schools naturally shares a large amount of what we may call transcendental intellectualism which does not issue in logical dualism. When poetically or figuratively expressed, satori is “the opening of the mind-flower,”[5.3] or “the removing of the bar,”[5.4] or “the brightening up of the mind-works.”[5.5] All these tend to mean the clearing up of a passage which has been somehow blocked, preventing the free, unobstructed operation of a machine or a full display of the inner works. With the removal of the obstruction, a new vista opens before one, boundless in expanse and reaching the end of time. As life thus feels quite free in its activity, which was not the case before the awakening, it now enjoys itself to the fullest extent of its possibilities, to attain which is the object of Zen discipline. This is often taken to be equivalent to “vacuity of interest and poverty of purpose.” But according to the Zen masters the doctrine of non-achievement concerns