[3] It was at that moment that Gaudama delighted to reveal to his disciples the most startling points of his doctrine, and made them familiar with certain tenets upon which he laid much stress. He wished that what he looked upon as subjects of the greatest importance, should be come familiar to them. No doubt he intended that those favourite topics should become the spiritual food upon which his disciples' minds should feed during the hours devoted to meditation. Those who are uninitiated in the doctrines of Buddhism will not understand the meaning of such an expression. It is difficult to obtain the nature of man. Such language is, however, in perfect accordance with the principles of that system. A being, who is in one of the four states of punishment, that of an animal, for instance, shall have, in many instances, to pass through an immense number of various existences, ere he can escape from the circle of animal existences, and at last emerge into that of man. To give us an idea of the excessive difficulties a being has to encounter, they make use of the following comparison. Let us suppose that a needle be dropped from one of the seats of Brahmas, and at the same time a man on earth be keeping another needle with the point upwards. It will be more easy for the two needles' extremities to come in contact one with the other, than it will be to a being in the condition of animal to reach the state of man. On the same principle one can easily imagine what mighty efforts must be made during countless existences ere a simple man can obtain all the qualifications necessary for enabling him to become a Buddha. The theory of Gaudama, on this point, resembles much that of some modern thinkers who preach the perfectibility of man to an almost infinite degree.