and those higher still” (pp. 63-5).  “Sin is the source of pain and righteousness of happiness.  This is the settled law.  The teaching of the sages and the conduct of superior men is determined by principles and the result is left to Heaven.  Still, we do not obey in the hope of happiness, nor do we forbear to sin from fear.  Not with this meaning did Confucius and Mencius teach that happiness is in virtue and pain in sin.  But the ‘way’ is the law of man.  It is said, ’The way of Heaven blesses virtue and curses sin.’  That is intended for the ignorant multitude.  Yet it is not like the Buddhist ‘hoben’ (pious device), for it is the determined truth” (p. 66).  “Heaven is forever and is not to be understood at once, like the promises of men.  Shortsighted men consider its ways and decide that there is no reward for virtue or vice.  So they doubt when the good are virtuous and fear not when the wicked sin.  They do not know that there is no victory against Heaven when it decrees” (p. 67).  “Reason comes from Heaven, and is in men....  The philosopher knows the truth as the drinker knows the taste of sake and the abstainer the taste of sweets.  How shall he forget it?  How shall he fall into error?  Lying down, getting up, moving, resting, all is well.  In peace, in trouble, in death, in joy, in sorrow, all is well.  Never for a moment will he leave this ‘way.’  This is to know it in ourselves” (p. 71).

One day, five or six students remained after the lecture to ask Kyu-so about his view as to the gods, stating their own dissatisfaction with the fantastic interpretations given to the term “Shinto” by the native scholars.  Making some quotations from the Chinese classics, he went on to say for himself: 

“I cannot accept that which is popularly called Shinto....  I do not profess to understand the profound reason of the deities, but in outline this is my idea:  The Doctrine of the Mean speaks of the ‘virtue of the Gods’ and Shu-shi explains this word ‘virtue’ to mean the ‘heart and its revelation.’  Its meaning is thus stated in the Saden:  ‘God is pure intelligence and justice.’  Now all know that God is just, but do not know that he is intelligent.  But there is no such intelligence elsewhere as God’s.  Man hears by the ear and where the ear is not he hears not ...; man sees with his eyes, and where they are not he sees not ...; with his heart man thinks and the swiftest thought takes time.  But God uses neither ear nor eye, nor does he pass over in thought.  Directly he feels, and directly does he respond....  Is not this the divinity of Heaven and Earth?  So the Doctrine of the Mean says:  ’Looked for it cannot be seen, listened to it cannot be heard.  It enters into all things.  There is nothing without it.’ ...  ‘Everywhere, everywhere, on the right and on the left.’  This is the revealing of God, the truth not to be concealed.  Think not that God is distant, but seek him in the heart, for the heart is the House of God.  Where there is no obstacle of lust, there is communion of one spirit with the God of Heaven and Earth....  And now for the application.  Examine yourselves, make the truth of the heart the foundation, increase in learning and at last you will attain.  Then will you know the truth of what I speak” (pp. 50-52).