places they have seen in dreams repeatedly are places that they have 
known in a waking life. But they are quite capable of criticising this 
illusion by memory, and they admit the deception. Well, in the same way 
the phenomena of high Magick and Samadhi have an authenticity, and 
confer an interior certainty, which is to the experience of waking life as 
that is to a dream. 
     But, apart from all this, experience is experience; and the real 
guarantee that we have of the attainment of reality is its rank in the 
hierarchy of the mind. 
     13. Let us ask ourselves for a moment what is the characteristic of 
dream impressions as judged by the waking mind. Some dreams are so 
powerful that they convince us, even when awake, of their reality. Why 
then do we criticise and dismiss them? Because their contents are 
incoherent, because the order of nature to which they belong does not 
properly conform with the kind of experience which does hang together—
after a fashion. Why do we criticise the reality of waking experience? On 
precisely similar grounds. Because in certain respects it fails to conform 
with our deep instinctive consciousness of the structure of the mind. 
Tendency! We happen to be that kind of animal. 
     14. The result is that we accept waking experience for what it is within 
certain limits. At least we do so to this extent, that we base our action 
upon the belief that, even if it is not philosophically real, it is real enough 
to base a course of action upon it. 
     What is the ultimate practical test of conviction? Just this, that it is our 
standard of conduct. I put on these glasses in order to read. I am quite 
certain that the blurred surface will become clear when I do so. Of course, 
I may be wrong. I may have picked up some other body's glasses by 
mistake. I might go blind before I could get them into position. Even such 
confidence has limits; but it is a real confidence, and this is the 
explanation of why we go ahead with the business of life. When we think 
it over, we know that there are all sorts of snags, that it is impossible to 
formulate any proposition which is philosophically unassailable, or even 
one which is so from a practical standpoint. We admit to ourselves that 
there are all sorts of snags; but we take our chance of that, and go ahead 
in the general principles inculcated by our experience of nature. It is, of 
course, quite easy to prove that experience is impossible. To begin with, 
our consciousness of any phenomenon is never the thing itself, but only a 
hieroglyphic symbol of it. 
     Our position is rather that of a man with a temperamental motor-car; 
he has a vague theory that it ought to go, on general principles; but he is 
not quite sure how it will perform in any given circumstances. Now the 
experience of Magick and Yoga is quite above all this. The possibility of 
criticising the other types of experience is based upon the possibility of 
expressing our impressions in adequate terms; and this is not at all the 
case with the results of Magick and Yoga. As we have already seen, every 
attempt at expression in ordinary language is futile. Where the hero of 
the adventure is tied up with a religious theory, we get the vapid and