be so. Now while all men know that he is just, they do not know that he is intelligent. Yet there is nothing of so keen an intelligence as God. How is this? Man hears with his ears, and beyond their reach he hears nothing though he were as quick of hearing as Shikō; he sees with his eyes, and beyond their range he can see nothing, were he as sharp-sighted as Rirō; with his heart he reflects, and, however swift his intuitions may be, still this must involve delay. God borrows not the help of ears or eyes; nor does he waste time in reflection. With him sensation is immediate, and is followed by immediate responsive action. This, be it observed, is his nature, and flows not from two or three, but from a single reality.
"But although there is in heaven and earth a something infinitely quick of hearing and infinitely sharp of sight, independent of conditions of time or space, present as if actually on the spot, passing to and fro without any interval, embodying itself in all things which are, and filling the universe, it has neither form nor voice, and is therefore not cognisable by our senses. It is, however, sensible to the Real and the True. As it feels, so it responds. If there is no truth or reality, there can be no response. If it did not feel, it would not respond. The response is therefore a proof of its existence. That which responds not, of course does not exist. What a wonderful property for heaven and earth to possess!
"In the words of a stanza composed by priest Saigiō when he made a pilgrimage to the shrines of Ise—
'What it is
That dwelleth here
I know not;
Yet my heart is full of gratitude,
And the tears trickle down.' "
