and
consecrate both movements, the outward throbbing stream of energy and
enjoyment (bhukti) and the calm returning flow of liberation and peace.
Both are happiness, but the wise understand that the active outward
movement is right and happy only up to a certain point and under certain
restrictions.

That great poet Tulsi Das hints at an explanation of the creation or of
God's expansion of himself which will perhaps commend itself to
Europeans more than most Indian ideas, namely that the bliss enjoyed by
God and the souls whom he loves is greater than the bliss of solitary
divinity[76].

20. _Church and State_

I will now turn to another point, namely the relations of Church and
State. These are simplest in Buddhism, which teaches that the truth is
one, that all men ought to follow it and that all good kings should
honour and encourage it. This is also the Christian position but
Buddhism has almost always been tolerant and has hardly ever
countenanced the doctrine that error should be suppressed by force[77].
Buddhism does not claim to cover the whole field of religion as
understood in Europe: if people like to propitiate spirits in the hope
of obtaining wealth and crops, it permits them to do so. In Japan and
Tibet Buddhism has played a more secular role than in other countries,
analogous to the struggles of the mediaeval European church for temporal
authority. In Japan the great monasteries very nearly became the chief
military as well as the chief political power and this danger was
averted only by the destruction of Hieizan and other large
establishments in the sixteenth century. What was prevented in Japan did
actually happen in Tibet, for the monasteries became stronger than any
of the competing secular factions and the principal sect set up an
ecclesiastical government singularly like the Papacy. In southern
countries, such as Burma and Ceylon, Buddhism made no attempt to
interfere in politics. This aloofness is particularly remarkable in Siam
and Camboja, where state festivals are usually conducted by Brahmans not
by Buddhist ecclesiastics. In Siam, as formerly in Burma, the king being
a Buddhist is in some ways the head of the Church. He may reform lax
discipline or incorrect observances, but apparently not of his own
authority but merely as an executive power enforcing the opinion of the
higher clergy.

Buddhism and Hinduism both have the idea that the monk or priest is a
person who in virtue of ordin