Now knowledge or jnanam is divided into two classes by Adwaitee philosophers—­Paroksha and Aparoksha.  The former kind of knowledge consists in intellectual assent to a stated proposition, the latter in the actual realization of it.  The object which a Buddhist or Adwaitee Yogi sets before himself is the realization of the oneness of existence, and the practice of morality is the most powerful means to that end, as we proceed to show.  The principal obstacle to the realization of this oneness is the inborn habit of man of always placing himself at the centre of the Universe.  Whatever a man might act, think, or feel, the irrepressible personality is sure to be the central figure.  This, as will appear on reflection, is that which prevents every individual from filling his proper sphere in existence, where he only is exactly in place and no other individual is.  The realization of this harmony is the practical or objective aspect of the grand problem.  And the practice of morality is the effort to find out this sphere; morality, indeed, is the Ariadne’s clue in the Cretan labyrinth in which man is placed.  From the study of the sacred philosophy preached by Lord Buddha or Sri Sankara, paroksha knowledge (or shall we say belief?), in the unity of existence is derived, but without the practice of morality that knowledge cannot be converted into the highest kind of knowledge, or aproksha jnanam, and thus lead to the attainment of mukti.  It availeth naught to intellectually grasp the notion of your being everything and Brahma, if it is not realized in practical acts of life.  To confuse meum and teum in the vulgar sense is but to destroy the harmony of existence by a false assertion of “I,” and is as foolish as the anxiety to nourish the legs at the expense of the arms.  You cannot be one with all, unless all your acts, thoughts, and feelings synchronize with the onward march of Nature.  What is meant by the Brahmajnani being beyond the reach of Karma, can be fully realized only by a man who has found out his exact position in harmony with the One Life in Nature; that man sees how a Brahmajnani can act only in unison with Nature, and never in discord with it:  to use the phraseology of ancient writers on Occultism, a Brahmajnani is a real “co-worker with Nature.”  Not only European Sanskritists, but also exoteric Yogis, fall into the grievous mistake of supposing that, in the opinion of our sacred writers, a human being can escape the operation of the law of Karma by adopting a condition of masterly inactivity, entirely losing sight of the fact that even a rigid abstinence from physical acts does not produce inactivity on the higher astral and spiritual planes.  Sri Sankara has very conclusively proved, in his commentaries on the Bhagavad Gita, that such a supposition is nothing short of a delusion.  The great teacher shows there that forcibly repressing the physical body from working does not free one from vasana or vritti—­the