Some think that there is still an unknown region in our consciousness which has not yet been thoroughly and systematically explored. It is sometimes called the Unconscious or the Subconscious. This is a territory filled with dark images, and naturally most scientists are afraid of treading upon it. But this must not be taken as denying the fact of its existence. Just as our ordinary field of consciousness is filled with all possible kinds of images, beneficial and harmful, systematic and confusing, clear and obscure, forcefully assertive and weakly fading; so is the Subconscious a storehouse of every form of occultism or mysticism, understanding by the term all that is known as latent or abnormal or psychic or spiritualistic. The power to see into the nature of one’s own being may lie also hidden there, and what Zen awakens in our consciousness may be that. At any rate the masters speak figuratively of the opening of a third eye. “Satori” is the popular name given to this opening or awakening. How is this to be effected? By meditating on those utterances or actions that are directly poured out from the inner region undimmed by the intellect or the imagination, and that are calculated successfully to exterminate all the turmoils arising from ignorance and confusion.[f7] It may be interesting to readers in this connection to get acquainted with some of the methods[f8] used by the masters in order to open the spiritual eye of the disciple. It is natural that they frequently make use of the various religious insignia which they carry when going out to the Hall of the Dharma. Such are generally the “hossu,”[f9] “shippe,”[f10] “nyoi,”[f11] or “shujyo” (or a staff).[1.17] The last-mentioned seems to have been the most favourite instrument used in the demonstration of the truth of Zen. Let me cite some examples of its use. According to Yê-ryo (Hui-lêng), of Chōkei (Chang-ch‘ing),[1.18] “when one knows what that staff is, one’s life study of Zen comes to an end.” This reminds us of Tennyson’s flower in the crannied wall. For when we understand the reason of the staff, we know “what God and man is,” that is to say, we get an insight into the nature of our own being, and this insight finally puts a stop to all the doubts and hankerings that have upset our mental tranquillity. The significance of the staff in Zen can thus readily be comprehended.