Book 4 (Part I)

76 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.