distinguished　　 from   living   contemplation　　 or
　　   sympathetic acquaintance with them.
　　   ...................................................
　　   Direct acquaintance  and conceptual knowledge are...
　　   complementary   of  each   other....   But   if,  as
　　   metaphysicians,  we are more curious about the inner
　　   nature of reality  or about what really makes it go,
　　   we must  turn  our backs  upon  our winged  concepts
　　   altogether....  Dive back into the flux itself... if
　　   you wish to know reality.(61)

　　   James  characterizes  the state  of mind that  dives
　　   back  into  the  flux  of  reality   as  a  passive,
　　   luminous.  "intuitive  sympathy," which would make a
　　   fine  translation  of the Buddhist  term for direct,
　　   intuitive   wisdom,  praj~naa.   James  agrees  with
　　   Yogaacaara   that   the  purpose   of  life  and  of
　　   philosophy  is to  restore  pure  experience  in its
　　   direct immediacy:

　　　　　　　　　　　　  P.237

　　   Reality  falls in passing into conceptual  analysis;
　　   it mounts in living its own undivided  life--it buds
　　   and  burgeons, changes  and  creates....  Philosophy
　　   should seek this kind of living understanding of the
　　   movement  of reality, not follow  science  in vainly
　　   patching together fragments of its dead results.(62)

　　   Other  philosophies  try...  to restore  the  fluent
　　   sense  of life again....  The perfection  with which
　　   any  philosophy  may do this  is the measure  of its
　　   human success and importance in human history.(63)

　　　　  From  the  preceding  discussion, it  should  be
　　   clear that if James and early Yogaacaara  were to be
　　   included  in the idealist  camp, it would  be on the
　　   side  of epistemological  idealism  rather  than  of
　　   ontological　　 idealism.　　 Nonetheless,　　 neither
　　   philosophy  constitutes   a  pure  or  thoroughgoing
　　   epistemological   idealism   either,  because   they
　　   consider only the reflective phase of experience  to
　　   be subjectively constructed. They both posit a level
　　   or  mode  of  experience   in  which  experience  is
　　   unmediated and hence has direct access to phenomenal
　　   reality.

　　   V. PRAGMATISM AND ARTHAKRIYAA

　　   James' and Yogaacaara's  dichotomy between words and
　　   reality   would  seem  to  leave  them  without  any
　　   criteria  for  determining  the validity  of a given