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true of all phenomena, as Berkeley and Kant have proved beyond all
question. This matter, then, need not concern us.
We may, however, provisionally accept the View that Dhyana is
real; more real and thus of more importance to ourselves
than all other experience.
This state has been described not
only by the Hindus and Buddhists, but
by Mohammedans and
Christians. In Christian writings, however, the deeply-seated dogmatic
bias has rendered their documents worthless to the average man.
They
ignore the essential conditions of Dhyana, and insist on the inessential,
to a much greater extent than the best lndian writers. But to any one
with experienceand some knowledgeof comparativereligion the identity
is certain. We may now proceed to Samadhi.