62 SYDNEY T. KIEIN ON THE INVISIBLE IS THE RI-LVL, 



it is pointing what we call upwards, but our consciousness, 

 which lias learnt to (leal only with inverted images, makes us 

 see that pin with its head pointing to what we call downwards. 



There are many who still persistently cling to the fallacy that 

 seeing is believing,' they soon get tired of thinking otherwise 

 and long to get back to their dolls, wooden hors(^s and toys, 

 though in every decade the truth is being driven home to them 

 more and more that tliey are contenting themselves with make- 

 believes. To such I would like to propound the question, " Can 

 we really be said to have even seen matter?" l^et us turn 

 towards a common object in this room; we catch in our eyes the 

 multitudinous impulses which are reflected from ils surface under 

 .circumstances very similar to those in which a cricketer fields " 

 a ball ; he puts his open hand in the way of the moving ball 

 and catches it, and, knowing the distance of the batsman, he 

 may perhaps recognise by the hard impact of the ball that he 

 has strong muscles, but by no stretch of the imagination can he 

 be said to see the batsman by that impact, nor can he gain the 

 slightest knowledge as to his character or appearance. So it is 

 with objective intuition, though in this case we are fielding 

 myriads of impacts; we direct our open eyes towards an object 

 and catch thereby rills of light reflected from it at different 

 angles; by combining all these directions we have learnt to 

 recognise form and come to the conclusion that we are looking 

 at, say, a chair. The eye catches rills coming in greater quantity 

 from certain parts and we say that those parts are polished; the 

 eye catches rills of higher or lower frequencies and we call that 

 colour; we also recognise that this chair prevents the eye from 

 catching light rills reflected from other objects in the room and 

 we say it is not transparent. These are the conditions under 

 wh\ch we are said to see our surroundings and upon which is 

 based the fallacy of " seeing is believing." 



If we now take another step forward and analyse this 

 phenomenon " Vibration," upon which, as we have seen, rests 

 our very belief in the reality of our surroundings, we shall be 

 able to realise that the whole outside world is really only a 

 pseudo-conception caused by ignorance and the finiteness of our 

 outlook. It has been sensed as real by our hmited physical 

 organs of perception but has no reality or value for us apart 

 from those senses. The explanation is, as already pointed out, 

 that ail human sense organs depend entirely upon vibration or 

 movement in the sether, air or matter for their excitation ; without 

 that, form of incitation there would be no knowledge of the outside 

 world, no perception and therefore no knowledge of physical 

 existence. The cause of this absolute dependence upon move- 

 ments for gaining knowledge of our surroundings is that all our 

 sense organs are confined to working under the two modes 



