65
existing theory;
that is common enough.
But no single
fact is
sufficient to construct one.
It will have been understood that Dharana, Dhyana, and Samadhi
form a continuous process, and exactly when the climax comes does not
matter.
It is of this climax that we must speak, for this is a matter of
experience, and a very striking one.
In the course of our concentration we noticed that the contents
of the mind at any moment consisted of two things, and no
more: the Object, variable, and the Subject, invariable, or apparently
so.
By success in Dharana the object has been made as
invariable as the subject.
Now the result of this is that the two become one.
This
phenomenon usually comes as a tremendous shock. It is indescribable
even by the masters of language; and it is therefore not surprising that
semi-educated stutterers wallow in oceans of gush.
All the poetic faculties and all the emotional facultiesare thrown into
a sort of ecstasy by an occurrence which overthrows the mind,and makes
the rest of life seem absolutely worthless in‘ comparison.
Good literature is principally a matter of clear observation and good
judgment expressed in the simplest way. For this reason none of the
great events of history (such as earthquakes and battles) have been well
described by eye-witnesses,
unless those eye-witnesses
were out of
F