 To begin with, in crossing the line between philosophical reason, based on ordinary experience, and supra-rational intuition, based on extra-ordinary religious experience, Nishida had purportedly committed a methodological transgression. Here Tanabe poses a question that still resounds through (some would say haunts) the halls of Kyoto School studies to this day. As James Heisig puts it, the Kyoto School thinkers in general do not share an important assumption of Western philosophy as a whole, namely, a “clear delineation between philosophy and religion” (Heisig 2001, 13–14). This is a complex issue, since the Western concept of “religion” was just as much an import to Japan as was “philosophy.” The problems faced and the possibilities opened up by a Zen Buddhist “philosophy of religion” in particular differ in significant ways from a Judeo-Christian one, insofar as the former calls for extending rational thought in the direction of a “practice of awakening” rather than in the direction of a leap of faith.