Magick Without Tears

56 MAGICK WITHOUT TEARS Visions of the objects of their devotion. But these people have not so much as asked themselves the original question of "How come?" which is our present subject. Sweep them into the discard! M. Beyond Vishnarupadarshana, the vision of the Form of Vishnu, beyond that yet loftier vision which corresponds in Hindu classification to our "Knowledge and Conversation of the Holy Guardian Angel," is that called Atmadarshana, the vision (or apprehension, a much better word) of the Universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. Very good, then! Here we are with direct realization of the Advaitist theory of the Universe. Everything fits perfectly. Also, when I say "realization," I want you to understand that I mean what I say in a sense so intense and so absolute that it is impossible to convey my meaning to anyone who has not undergone that experience. 3 How do we judge the "reality" of an ordinary impression upon consciousness? Chiefly by its intensity, by its persistence, by the fact that nobody can argue us out of our belief in it. As people said of Berkeley's 'Idealism' - "his arguments are irrefutable but they fail to carry conviction." No sceptical, no idealist queries can persuade us that a kick in the pants is not 'real' in any reasonable sense of the word. Moreover memory reassures us. However vivid a dream may be at the time, however it may persist throughout the years (though it is rare for any dream, unless frequently repeated, or linked to waking impressions by some happy conjunction of circumstances, to remain long in the mind with any clear-cut vision) it is hardly ever mistaken for an event of actual life. Good: then, as waking life is to dream, so-yes, more sol-is Religious Experience as above described to that life common to all of us. It is not merely easy, it is natural, not merely natural, but inevitable, for anyone who has 3. I have discussed this and the following points very fully in Book 4, Part I, pp. 63-89.