As in the days of the early Renaissance, we see today in western Europe a trend toward re-Orientation. But while in the Renaissance cultural inspiration was sought in the direction of Western antiquity, and the sources of material riches were looked for in the East, the situation has now reversed itself. With the release of their former colonies, the European nations are thrown on their own resources and on a reorganization in Europe itself. But on the cultural and spiritual level there is a growing tendency to draw inspiration from the East. Now, it is true that the position of philosophy in the West is quite different from that in the East. In the West philosophy has been the professional concern of scholars. Philosophy has become a science, and by the hypertrophy of the intellect in Western science philosophy has no appeal to the masses, who must be content with religious guidance and belief in dogmas. This is the fundamental difference between Kant and Christ. In the East philosophy has always been a philosophy of life and is, in practice, inseparable from religion. It is not only a science; it is a general discipline, a way of life, a vital concern not only of scholars but of men in general. Thus it is that the Confucian ideal of nei shdng wai wang (the inner sage and the outer king)' is the ideal of integral man, the poet-sage with his matured wisdom who is the practical and social man at the same time. Among the leading officials in Chinese history are found many who are philosophers and kings, scholars and artists. In like manner yoga, in its broadest sense, is the total discipline of integrating life, through devotion (bhakti-yoga), actual living (karma-yoga), bodily training (hatha-yoga), mental training