ABSTRACT
The Upaniṣadic conception of Brahman sometimes bewilders the initiate because it is so varied. Brahman is identified practically with everything, from gross matter to the finest spirit. The search has been direct, and the initiate rises gradually to the appreciation of the finer and the finest. The finest cannot at once be felt and realized. The natural tendency is to welcome that which is directly felt and experienced as truth. It requires a long preparation to make the mind sensitive enough to truly appraise the being and responsive enough to live up to it. Naturally, the inner veils of the self should be removed one by one, not in the spirit of utter rejection, for rejection is beyond question. True rejection is mental and not actual. It is detachment to their functioning. This detachment becomes natural when their economy and value have been rightly assessed. They are then appreciated in their true meaning. Our psychic being is eased because of this right knowledge. Right knowledge gives right conduct. The mystic vision, therefore, is wide, it gives the knowledge of all phases of life. It leaves nothing aside. It is this penetration that makes it so bold an adventure and so fruitful a method. It does not dwell upon a particular perspective of life nor does it spin a theory out of it. Life in its completeness is revealed before it, and the makeup of the man and the universe in its elements are completely fathomed in the search. The Mystic is the Truthseer, not in the sense of enjoying ecstatic intoxication —that, no doubt, is his peculiar claim and privilege—but in the sense of an adventurous experimentalist who claims to see the exact constitution of the human fabric, the instincts, the vital urges, the impulses, the ideas, in their intricate blending and complete unison.
