{"id":1128,"date":"2013-07-13T01:32:47","date_gmt":"2013-07-13T01:32:47","guid":{"rendered":"http:\/\/localhost\/?p=1128"},"modified":"2013-07-13T01:32:47","modified_gmt":"2013-07-13T01:32:47","slug":"13-visions-and-symbols-vol-23-letters-on-yoga-volume-23","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/23-letters-on-yoga-volume-23\/13-visions-and-symbols-vol-23-letters-on-yoga-volume-23","title":{"rendered":"-13_Visions and Symbols.htm"},"content":{"rendered":"\n\n
\n
\n


\nS<\/font>ECTION<\/font>
\nT<\/font>WO<\/font><\/b><\/p>\n

Visions and Symbols<\/span><\/font><\/b> <\/font><\/span><\/p>\n


\n <\/font><\/span><\/p>\n

A<\/font><\/span><\/b>LL<\/font> visions have a significance of one kind or
\nanother. This power of vision is very important for the yoga and should not be
\nrejected although it is not the most important thing \u2013 for the most important
\nthing is the change of the consciousness. All other powers like this of vision
\nshould be developed without attachment as parts and aids of the yoga.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nVisions are not indispensable \u2013 they are a help, that is all,
\nwhen they are of the right kind.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nVisions and voices have their place when they are the genuine visions and the
\ntrue voices. Naturally, they are not the realisations but only a step on the way
\nand one has not to get shut up in them or take all as of value.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe visions you describe are those which come in the earliest stages of sadhana.
\nAt this stage most of the things seen are formations of the mental plane and it
\nis not always possible to put on them a precise significance, for they depend on
\nthe individual mind of the sadhak. At a later stage the power of vision becomes
\nimportant for the sadhana, but at first one has to go on without attaching
\nexcessive importance to the details \u2013 until the consciousness develops more. The
\nopening of the consciousness to the Divine Light and Truth and Presence is
\nalways the one important thing in the yoga. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 931<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nThe frequent seeing of lights such as those he writes of in his
\nletter is usually a sign that the seer is not limited by his outward surface or
\nwaking consciousness but has a latent capacity (which can be perfected by
\ntraining and practice) for entering into the experiences of the inner
\nconsciousness of which most people are unaware but which opens by the practice
\nof yoga. By this opening one becomes aware of subtle planes of experience and
\nworlds of existence other than the material. For the spiritual life a still
\nfurther opening is required into an inmost consciousness by which one becomes
\naware of the Self and Spirit, the Eternal and the Divine.<\/span><\/p>\n

\n
\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nVisions do not come from the spiritual plane \u2013 they come from the subtle
\nphysical, the vital, the mental, the psychic or from the planes above the Mind.
\nWhat comes from the spiritual plane are experiences of the Divine, e.g. the
\nexperience of self everywhere, of the Divine in all, etc.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nVisions and experiences (especially experiences) are all right;
\nbut you cannot expect every vision to translate itself in a corresponding
\nphysical fact. Some do, the majority don’t, others belong to the supraphysical
\nentirely and indicate realities, possibilities or tendencies that have their
\nseat there. How far these will influence the life or realise themselves in it or
\nwhether they will do so at all depends upon the nature of the vision, the power
\nin it, sometimes on the will or the formative power of the seer.<\/span><\/p>\n

\n <\/p>\n

            <\/span>
\nPeople value visions for one thing because they are one key (there are others)
\nto contact with the other worlds or with the inner worlds and all that is there
\nand these are regions of immense riches which far surpass the physical plane as
\nit is at present. One enters into a larger freer self and a larger more plastic
\nworld; of course individual visions only give a contact, not an actual entrance,
\nbut the power of vision accompanied with the power of other subtle senses
\n(hearing, touch, etc.) as
\nit expands does give this entrance. These things have not the effect of a mere imagina<\/span><\/span>tion<\/span><\/span> <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 932<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n (as a poet’s or artist’s, though
\nthat can be strong enough) but if fully followed out bring a constant growth of
\nthe being and the consciousness and its richness of experience and its scope.<\/span><\/p>\n

 <\/p>\n

People also value the power of vision for a greater reason than that:
\nit can give a first contact with the Divine in his forms and powers; it can be
\nthe opening of a communion with the Divine, of the hearing of the Voice that
\nguides, of the Presence as well as the Image in the heart, of many other things
\nthat bring what man seeks through religion or yoga.<\/span><\/p>\n

 <\/p>\n

Further, vision is of value because it is often a first key to inner
\nplanes of one’s own being and one’s own consciousness as distinguished from
\nworlds or planes of the cosmic consciousness. Yoga-experience often begins with
\nsome opening of the third eye in the forehead (the centre of vision in the
\nbrows) or with some kind of beginning and extension of subtle seeing which may
\nseem unimportant at first but is the vestibule to deeper experience. Even when
\nit is not that, \u2013 for one can go to experience direct, \u2013 it can come in
\nafterwards as a powerful aid to experience; it can be full of indications which
\nhelp to self-knowledge or knowledge of things or knowledge of people; it can be
\nveridical and lead to prevision, premonition and other openings of less
\nimportance but very useful to a yogi. In short, vision is a great instrument
\nthough not absolutely indispensable.<\/span><\/p>\n

 <\/p>\n

But, as I have suggested, there are visions and visions, just as
\nthere are dreams and dreams, and one has to develop discrimination and a sense
\nof values and things and know how to understand and make use of these powers.
\nBut that is too big and intricate a matter to be pursued now.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nHe made a mistake when he stopped the visions that were coming. Vision and
\nhallucination are not the same thing. The inner vision is an open door on higher
\nplanes of consciousness beyond the physical mind which gives room for a wider
\ntruth and experience to enter and act upon the mind. It is not the only or the
\nmost important door, but it is one which comes readiest to very many if not most
\nand can be a very powerful help. It does <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 933<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nnot come as easily to intellectuals as it does to men with a strong life-power
\nor the emotional and the imaginative. It is true that the field of vision, like
\nevery other field of activity of the human mind, is a mixed world and there is
\nin it not only truth but much half-truth and error. It is also true that for the
\nrash and unwary to enter into it may bring confusion and misleading inspirations
\nand false voices, and it is safer to have some sure guidance from those who know
\nand have spiritual and psychic experience. One must look at this field calmly
\nand with discrimination, but to shut the gates and reject this or other
\nsupraphysical experiences is to limit oneself and arrest the inner development.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nYou take a very utilitarian view of spiritual things. Whatever develops in the
\nsadhana, provided it is genuine, has its place in the total experience and
\nknowledge. A knowledge of the occult worlds and occult forces and phenomena has
\nits place also. Visions and voices are only a small part of that vast realm of
\noccult experience. As for utility, for one who has intelligence and
\ndiscrimination, visions etc. have many uses \u2013 but very little use for those who
\nhave no discrimination or understanding.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nI do not know what you mean by practical sadhana. If one develops the occult
\nfaculty and the occult experience and knowledge, these things can be of great
\nuse, therefore practical. In themselves they are a part of opening of the inner
\nconsciousness and also help to open it further \u2013 though they are not
\nindispensable for that.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nWhat do you mean by progress? The Mother spent many years entering the occult
\nworlds and learning all that was to be learnt there. All that time she was
\nmaking no progress? She sees things always when she goes into trance. Her
\ncapacity is a thing of no value? Because a great number of people don’t know how
\nto use
\n <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 934<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\ntheir faculties or misuse them or give them excessive value or nourish their ego
\nby them, does it follow that the faculties themselves have no yogic use or
\nvalue?<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nEven by itself it [the development of the occult faculty] is a progress in the
\ndevelopment of the consciousness though it may not carry with it any
\nspiritualisation of the nature.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nPeople who have the occult faculty always tend to give too large a place to it.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nHe [R.M.] discouraged his disciples [from having any dealings with the occult
\nfaculty] because his aim was the realisation of the inner Self and the intuition
\n\u2013 in other words the fullness of the spiritual Mind \u2013 visions and voices belong
\nto the inner occult sense, therefore he did not want them to lay stress on it. I
\nalso discourage some from having any dealing with visions and voices because I
\nsee that they are being misled by false visions and false voices. That does not
\nmean that visions and voices have no value. <\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nVisions come from all planes and are of all kinds and different values. Some are
\nof very great value and importance, others are a play of the mind or vital and
\nare good only for their own special purpose, others are formations of the mind
\nand vital plane some of which may have truth, while others are false and
\nmisleading, or they may be a sort of artistry of that plane. They can have
\nconsiderable importance in the development of the first yogic consciousness,
\nthat of the inner mind, inner vital, inner physical or for an occult
\nunderstanding of the universe. Visions which are real can help the spiritual
\nprogress, I mean, those which show us inner realities: one can, for instance,
\nmeet <\/span>Krishna<\/span>, speak <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 935<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nwith him and hear his voice in an inner \u201creal\u201d vision, quite as real as anything
\non the outer plane. Merely seeing his image is not the same thing, any more than
\nseeing his picture on the wall is the same thing as meeting him in person. But
\nthe picture on the wall need not be useless for the spiritual life. All one can
\nsay is that one must not attach oneself too much to this gift and what it shows
\nus, but neither is it necessary to belittle it. It has its value and sometimes a
\nconsiderable spiritual utility. But, naturally, it is not supreme \u2013 the supreme
\nthing is the realisation, the contact, the union with the Divine, bhakti, change
\nof nature, etc.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThese lights and visions are not hallucinations. They indicate an opening of the
\ninner vision whose centre is in the forehead between the eyebrows. Lights are
\nvery often the first thing seen. Lights indicate the action or movement of
\nsubtle forces belonging to the different planes of being \u2013 the nature of the
\nforce depending on the colour and shade of the light. The sun is the symbol and
\npower of the inner or higher Truth; to see it in meditation is a good sign. The
\nsea is also often symbolic, indicating usually the vital nature, sometimes the
\nexpanse of consciousness in movement. The opening of vision must be allowed to
\ndevelop, but too much importance need not be given to the individual visions
\nunless or until they become evidently symbolic or significant or shed light on
\nthings in the sadhana.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nVisions and voices are not meant for creating faith, they are effective only if
\none has faith already. <\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nNo, it was neither optical illusion nor hallucination nor coincidence nor
\nauto-suggestion nor any of the other ponderous and vacant polysyllables by which
\nphysical science tries to explain away or rather avoid explaining the
\nscientifically inexplicable.
\n <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 936<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nIn these matters the scientist is always doing what he is always blaming the
\nlayman for doing when the latter lays down the law on things about which he is
\nprofoundly ignorant without investigation or experiment, without ascertained
\nknowledge \u2013 simply by evolving a theory or a priori idea out of his own mind and
\nplastering it as a label on the unexplained phenomena.<\/span><\/p>\n

 <\/p>\n

There is, as I have told you, a whole range or many inexhaustible
\nranges of sensory phenomena other than the outward physical which one can become
\nconscious of, see, hear, feel, smell, touch, mentally contact \u2013 to use the new
\nestablished Americanism \u2013 either in trance or sleep or an inward state miscalled
\nsleep or simply and easily in the waking state. This faculty of sensing
\nsupraphysical things internally or externalising them, so to speak, so that they
\nbecome visible, audible, sensible to the outward eye, ear, even touch, just as
\nare gross physical objects, this power or gift is not a freak or an abnormality;
\nit is a universal faculty present in all human beings, but latent in most, in
\nsome rarely or intermittently active, occurring as if by accident in others,
\nfrequent or normally active in a few. But just as anyone can, with some
\ntraining, learn science and do things which would have seemed miracles to his
\nforefathers, so almost anyone, if he wants, can with a little concentration and
\ntraining develop the faculty of supraphysical vision. When one starts yoga, this
\npower is often, though not invariably \u2013 for some find it difficult \u2013 one of the
\nfirst to come out from its latent condition and manifest itself, most often
\nwithout any effort, intention or previous knowledge on the part of the sadhak.
\nIt comes more easily with the eyes shut than with the eyes open, but it does
\ncome in both ways. The first sign of its opening in the externalised way is very
\noften that seeing of \u201csparkles\u201d or small luminous dots, shapes, etc., which was
\nyour first introduction to the matter; a second is, often enough, most easily,
\nround luminous objects like a star; seeing of colours is a third initial
\nexperience \u2013 but they do not always come in that order. The yogis in <\/span>India<\/span>
\nvery often in order to develop the power use the method of trāţak<\/i>, concentrating the vision on a single point or object \u2013
\npreferably a luminous object. Your looking at the star was precisely an exercise
\nin trāţak<\/i> and had the effect which any
\nyogi in <\/span>India<\/span>
\nwould have told you is<\/span><\/p>\n

 <\/p>\n

\nPage \u2013 937<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nnormal. For all this is not fancy or delusion, it is part of an occult science
\nwhich has been practised throughout the historic and prehistoric ages in all
\ncountries and it has always been known to be not merely auto-suggestive or
\nhallucinatory in its results, but, if one can get the key, veridical and
\nverifiable. Your scepticism may be natural in a \u201cmodern\u201d man plunging into these
\nthings of the past, present and future \u2013 natural but not justifiable, because
\nvery obviously inadequate to the facts observed; but once you have seen, the
\nfirst thing you should do is to throw all this vapid pseudo-science behind you,
\nthis vain attempt to stick physical explanations on supraphysical things, and
\ntake the only rational course. Develop the power, get more and more experience,
\ndevelop the consciousness by which these things come; as the consciousness
\ndevelops, you will begin to understand and get the intuition of the
\nsignificance. Or if you want their science too, then learn and apply the occult
\nscience which can alone deal with supraphysical phenomena. As for what showed
\nitself to you, it was not mere curious phenomena, not even merely symbolic
\ncolour, but things that have a considerable importance. <\/span><\/p>\n

 <\/p>\n

Develop this power of inner sense and all that it brings you. These
\nfirst seeings<\/span> are only an outer fringe \u2013 behind lie
\nwhole worlds of experience which fill what seems to the natural man the gap
\n(your Russell’s inner void) between the earth-consciousness and the Eternal and
\nInfinite.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThere is a physical aspect of things and there is an occult supraphysical aspect
\n\u2013 one need not get in the way of the other. All physical things are the
\nexpression of the supraphysical. The existence of a body with physical
\ninstruments and processes does not, as the 19th century wrongly imagined,
\ndisprove the existence of a soul which uses the body even if it is also
\nconditioned by it. Laws of Nature do not disprove the existence of God. The fact
\nof a material world to which our instruments are accorded does not disprove the
\nexistence of less material worlds which certain subtler instruments can show to
\nus. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 938<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nIs the Presence of a physical nature or a spiritual fact? And is the physical
\nsense accustomed or able to see or feel spiritual things \u2013 a spiritual Presence,
\na non-material Form? To see the Brahman everywhere is not possible unless you
\ndevelop the inner vision \u2013 to do that you have to concentrate. To see non-
\nmaterial forms is indeed possible for a few, because they have the gift by
\nnature, but most can’t do it without developing the subtle sight. It is absurd
\nto expect the Divine to manifest his Presence without your taking any trouble to
\nsee it, you have to concentrate.<\/span><\/p>\n

 <\/p>\n

It simply means you have a subjective sense of Presence. But must a
\nsubjective sense of things be necessarily a vain imagination? If so, no yoga is
\npossible. One has to take it as an axiom that subjective things can be as real
\nas objective things. No doubt there may be and are such things as mental
\nformations \u2013 but, to begin with, mental formations are or can be very powerful
\nthings, producing concrete results; secondly whether what one sees or hears is a
\nmental formation or a real subjective object can only be determined when one has
\nsufficient experience in these inward things.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nSubjective visions can be as real as objective sight \u2013 the only difference is
\nthat one is of real things in material space, while the others are of real
\nthings belonging to other planes down to the subtle physical; even symbolic
\nvisions are real in so far as they are symbols of realities. Even dreams can
\nhave a reality in the subtle domain. Visions are unreal only when these are
\nmerely imaginative mental formations, not representing anything that is true or
\nwas true or is going to be true.<\/span><\/p>\n

 <\/p>\n

This power of vision is sometimes inborn and habitual even without
\nany effort of development, sometimes it wakes up of itself and becomes abundant
\nor needs only a little practice to develop; it is not necessarily a sign of
\nspiritual attainment, but usually when by practice of yoga one begins to go
\ninside or live within, the power of subtle vision awakes to a greater or less
\nextent; but this does not always happen easily, especially if one has been <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 939<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nhabituated to live much in the intellect or in an outward vital consciousness.<\/span><\/p>\n

 <\/p>\n

I suppose what you are thinking of is \u201cdarshan<\/span>\u201d,
\nthe self-revelation of the Deity to the devotee; but that is different, it is an
\nunveiling of his presence, temporary or permanent, and may come as a vision or
\nmay come as a close feeling of his presence which is more intimate than sight
\nand a frequent or constant communication with him; that happens by deepening of
\nthe being into its inner self and growth of consciousness or by growth of the
\nintensity of bhakti. When the crust of external consciousness is sufficiently
\nbroken by the pressure of increasing and engrossing bhakti, the contact comes.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe visions he has between the eyebrows are not imaginations \u2013 they could be so
\nonly if he thought them first and his thoughts took shape, but as they came
\nindependent of his thoughts, they are not visual imagination but vision. This
\nfaculty is a useful one in yoga and it can be allowed to develop; it should not
\nbe discouraged. I do not know what he means by not having śraddhā<\/i> in them. What he sees now are probably only images of subtle
\n(sūkşma<\/i><\/span>)
\nscenes and objects; but, when developed, this can become a power of symbolic,
\nrepresentative or real vision, showing the truths of things or realities of this
\nor other worlds or representations of the past, present or future.<\/span><\/p>\n

 <\/p>\n

If the concentration goes naturally to the centre between the
\neyebrows which is the centre of inner mind and its thought, will and vision,
\nthere is no harm in that.<\/span><\/p>\n

 <\/p>\n

There is no utility in his coming here now. He has first to go
\nthrough the process of purification and preparation of the nature and at least
\nan initial development of the positive yogic consciousness without which his
\ncoming here would be useless.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nWhat was developed in you is a power of true inner vision \u2013 this will help you
\nto enter through it into touch with the Divine; <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 940<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nyou have only to let it develop. Two other things have to develop \u2013 the feeling
\nof the Divine Presence and power and inspiration behind your actions, and the
\ninner contact with myself and the Mother. Aspire with faith and sincerity and
\nthese will come. I do not wish to give any more precise instructions until I see
\nwhat happens in you during your stay here; for although the path is common to
\nall, each man has his own way of following it.<\/span><\/p>\n


\n <\/span><\/p>\n


\nII<\/b><\/span><\/p>\n


\n <\/span><\/p>\n


\nWhen you see Light, that is vision; when you feel Light entering into you, that
\nis experience; when Light settles in you and brings illumination and knowledge,
\nthat is a realisation. But ordinarily visions are also called experiences. <\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nUsually the visions precede realisation, in a way they prepare it.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe vision of the higher planes or the idea of what they are can be had long
\nbefore the transformation. If that were not possible, how could the
\ntransformation take place \u2013 the lower nature cannot change by itself, it changes
\nby the growing vision, perception, descent of the higher consciousness belonging
\nto the higher planes? It is through aspiration, through an increasing opening
\nthat these visions and perceptions begin to come \u2013 the realisation comes
\nafterwards.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nYes, it [the higher consciousness] can come down into the mind plane bringing
\npeace, wideness, the cosmic consciousness, the realisation of the Divine, the
\nsense of the cosmic forces and other things \u2013 without any breaking of the veil
\nthrough vision. <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 941<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nOrdinarily, however, with most people the inner vision comes first.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nI said the realisation of the Divine in the mind. If there is to be the total
\nrealisation, the breaking of the veil is indispensable.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nSometimes a vision accompanies an experience and is as it were a visual
\nrendering of it or accompaniment to it, but the experience itself is a separate
\nthing.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThat does not follow. By going deep a person may see visions, another may fall
\nin deeper consciousness and see no vision and so on. The result varies with the
\nnature. <\/span><\/p>\n


\nIII<\/b><\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nInner vision is vivid like actual sight, always precise and contains a truth in
\nit. In mental vision the images are invented by the mind and are partly true,
\npartly a play of possibilities. Or a mental vision like the vital may be only a
\nsuggestion, \u2013 that is a formation of some possibility on the mental or vital
\nplane which presents itself to the sadhak in the hope of being accepted and
\nhelped to realise itself.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe mental visions are meant to bring in the mind the influence of the things
\nthey represent.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nCosmic vision is the seeing of the universal movements \u2013 it has <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 942<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nnothing to do with the psychic necessarily. It can be in the
\nuniversal mind, the universal vital, the universal physical or anywhere.<\/span><\/p>\n

\n <\/p>\n

What do you mean here by psychic vision? Inner vision means the
\nvision with the inner seeing as opposed to outer vision, the external sight with
\nthe surface mind in the surface eyes. Psychic, in the language of this yoga, is
\nconfined to the soul, the psychic being \u2013 it is not as in the ordinary language
\nin which if you see a ghost it is called a \u201cpsychic vision\u201d; we speak of the
\ninner vision or the subtle sight \u2013 not the psychic vision.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nVision in trance is vision no less than vision in the waking state. It is only
\nthe condition of the recipient consciousness that varies \u2013 in one the waking
\nconsciousness shares in the vision, in the other it is excluded for the sake of
\ngreater facility and range in the inner experience. But in both it is the inner
\nvision that sees.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe inner vision can see objects, but it can see instead the vibration of the
\nforces which act through the object. <\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nVisions are of all kinds \u2013 some are merely suggestions of what wants to be or is
\ntrying to be, some indicate some approach of the thing or movement towards it,
\nsome indicate that the thing is being done.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nNothing has to be done to develop the images seen in the vision. They develop of
\nthemselves by the growing practice of seeing, \u2013 what was faint becomes clear,
\nwhat was incomplete becomes complete. One cannot say in a general way that they
\nare real <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 943<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nor unreal. Some are formations of the mind, some are images
\nthat come to the sight of themselves, some are images of real things that show
\nthemselves directly to the sight \u2013 others are true pictures, not merely images.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThis realm (whose centre is between the eyebrows) is the realm of inner thought,
\nwill, vision \u2013 the motor-car indicates a rapid progress in this part of the
\nconsciousness. The motor-car is a symbolic image, these images do not refer to
\nanything physical.<\/span><\/p>\n

 <\/p>\n

These things take place in the inner mind or inner vital and usually
\nthere is a truth behind them, but the form in which they come into the mind may
\nbe imperfect \u2013 i.e. the meaning may be something not perfectly revealed in the
\nwords. <\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThese are not mental images. There is an inner vision that opens when one does
\nsadhana and all sorts of images rise before it or pass. Their coming does not
\ndepend upon your thought or will; it is real and automatic. Just as your
\nphysical eyes see things in the physical world, so the inner eyes see things and
\nimages that belong to the other worlds and subtle images of things of this
\nphysical world also.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThings inside can be seen as distinctly as outward things whether in an image by
\nthe subtle vision or in their essence by a still more subtle and powerful way of
\nseeing; but all these things have to develop in order to get their full power
\nand intensity.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nSubtle images can be images of all things in all worlds. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 944<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nEverything not physical is seen by an inner vision.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe seeing of colours is the beginning of inner vision, what is called sūkşmadŗşţi<\/i>. Afterwards this vision opens and one begins to see
\nfigures and scenes and people. It is good that the seeing began with an image of
\nthe Mother.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nWhen the inner vision opens, there can come before it all that ever was or is
\nnow in the world, even it can open to things that will be hereafter \u2013 so there
\nis nothing impossible in seeing thus the figures and the things of the past. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nWhen one tries to meditate, the first obstacle in the beginning
\nis sleep. When you get over this obstacle, there comes a condition in which,
\nwith the eyes closed, you begin to see things, people, scenes of all kinds. This
\nis not a bad thing, it is a good sign and means that you are making progress in
\nthe yoga. There is, besides the outer physical sight which sees external
\nobjects, an inner sight in us which can see things yet unseen and unknown,
\nthings at a distance, things belonging to another place or time or to other
\nworlds; it is the inner sight which is opening in you. It is the working of the
\nMother’s force which is opening it in you, and you should not try to stop it.
\nRemember the Mother always, call on her and aspire to feel her presence and her
\npower working in you; but you do not need, for that, to reject this or other
\ndevelopments that may come in you by her working hereafter. It is only desire,
\negoism, restlessness and other wrong movements that have to be rejected. <\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThis gazing on a flame or a bright spot is the traditional means <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 945<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nused by yogis for concentration or for awakening of the inner consciousness and
\nvision. You seem to have gone by the gazing into a kind of surface (not deep)
\ntrance, which is indeed one of its first results, and begun to see things
\nprobably on the vital plane. I do not know what were the \u201cdreadful objects\u201d you
\nsaw but that dreadfulness is the character of many things first seen on that
\nplane, especially when crossing its threshold by such means. You should not
\nemploy these means, I think, for they are quite unnecessary and besides, they
\nmay lead to a passive concentration in which one is open to all sorts of things
\nand cannot choose the right ones.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nI did not quite understand from your letter what is the nature of these sights
\nand objects that pass like a cinema film before you. If they are things seen by
\nthe inner vision, then there is no need to drive them away \u2013 one has only to let
\nthem pass. When one does sadhana an inner mind which is within us awakes and
\nsees by an inner vision images of all things in this world and other worlds \u2013
\nthis power of vision has its use, though one has not to be attached to it; one
\ncan let them pass with a quiet mind, neither fixing on them nor driving them
\naway. It is the thoughts of the outer mind that have to be refused, the
\nsuggestions and ideas that end by disturbing the sadhana. There are also a
\nnumber of thoughts of all kinds that have no interest, but which the mind was
\naccustomed to allow to come as a habit, mechanically, \u2013 these sometimes come up
\nwhen one tries to be quiet. They must be allowed to pass away without attending
\nto them until they run down and the mind becomes still; to struggle with them
\nand try to stop them is no use, there must be only a quiet rejection. On the
\nother hand if thoughts come up from within, from the psychic, thoughts of the
\nMother, of divine love and joy, perceptions of truth etc., these of course must
\nbe permitted, as they help to make the psychic active. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 946<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nDreams or visions on the vital plane are usually either:<\/span><\/p>\n

 <\/p>\n

(1) symbolic vital visions;<\/span><\/p>\n

(2) actual occurrences on the vital plane;<\/span><\/p>\n

(3) formations of the vital mind, either of the dreamer or of someone
\nelse with whom he contacts in sleep or of powers or beings of that plane. No
\ngreat reliance can be put on this kind of experience, even the first having only
\na relative or suggestive value, while the second and third are often quite
\nmisleading.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThese are visions of the vital world and the vital planes and one sees hundreds
\nof them there…. All the parts of the consciousness are like fields into which
\nforces from the same planes of consciousness in the universal Nature are
\nconstantly entering or passing. The best thing is to observe without getting
\naffected in either way and without attaching too much importance \u2013 for these are
\nminor experiences and one’s own concentration must call the major ones.<\/span><\/p>\n

<\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nAs you were concentrating your attention on the electric light, it may have been
\nthe god of electricity you saw, Vaidyuta<\/span>
\nAgni<\/span>. There is no reason why he should have many faces \u2013 the many-headed
\nor many-armed figures belong usually to the vital plane \u2013 and it may not have
\nbeen in his vital form that he was manifesting. As for the colours, colours are
\nsymbols of forces and Agni<\/span> need not be pure red \u2013 the
\nprinciple of Fire can manifest all the colours and the pure white fire is that
\nwhich contains in itself all the colours.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe gods in the overmental<\/span> plane have not many heads and arms \u2013 this is a
\nvital symbolism, it is not necessary in other planes. This figure may have
\nbelonged to the subtle physical plane.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 947<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nThe world you see is in some subtle physical plane where men see the gods
\naccording to their own idea and images of them.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nIt is the vital plane \u2013 probably the vital physical. It is mostly there that the
\nbeings of the vital world appear with animal heads or features. A human figure
\nwith a dog’s face means a very coarse and material sexual energy. Of course, all
\nsuch energies can be transformed and cease to be sexual \u2013 turned into material
\nstrength of some kind, just as the seminal force can be turned by brahmacarya<\/span> into ojas<\/i><\/span>.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nIt depends on the nature of the symbolic vision whether it is merely
\nrepresentative, presenting to the inner vision and nature (even though the outer
\nmind has not the understanding, the inner can receive its effect) the thing
\nsymbolised in its figure or whether it is dynamic. The Sun symbol, for instance,
\nis usually dynamic. Again, among the dynamic symbols some may bring simply the
\ninfluence of the thing symbolised, some indicate what is being done but not yet
\nfinished, some a formative experience that visits the consciousness, some a
\nprophecy of something that may or will or is soon about to happen. There are
\nothers that are not merely symbols but present actualities seen by the vision in
\na symbolic figure.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nWhen the colours begin to take definite shapes in the visions, it is a sign of
\nsome dynamic work of formation in the consciousness: a square, for instance,
\nmeans that some kind of creation is in process in some field of the being; the
\nsquare indicates that the creation is to be complete in itself; while the
\nrectangle indicates something partial and preliminary. The waves of colour mean
\na dynamic rush of forces and the star in such a context indicates the promise of
\nthe new being that is to be formed.<\/span><\/p>\n

 <\/p>\n

\nPage \u2013 948<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nThe blue colour must here be the Krishna light, so it is a creation under the
\nstress of Krishna consciousness. All these are symbols of what is going on in
\nthe inner being, in the consciousness behind and the results well up from time
\nto time in the external or surface consciousness in such feeling as the
\nawareness of a softening and opening which you had, devotion, joy, peace,
\nAnanda, etc. When the opening is complete, there is likely to be a more direct
\nconsciousness of the working that is going on behind, till it is no longer
\nbehind but in the front of the nature.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nWhen you see a square, that is a symbol of complete creation; when you see a
\nbuffalo rushing upon you and missing and feel you have escaped a great danger,
\nthat is a transcription. Something actually happened of which the buffalo’s
\nineffectual rush was your mind’s transcription \u2013 the rush of some hostile force
\nrepresented by the buffalo.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nAll that can be seen with closed eyes can be seen with open eyes also; it is
\nsufficient that the inner sight should extend to the subtle physical
\nconsciousness for that to happen.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\n1. The vision was seen through the physical eyes but by the subtle physical
\nconsciousness; in other words, there was an imposition of one consciousness upon
\nanother. After a certain stage of development, this capacity of living in the
\nordinary physical consciousness and yet having superadded to it another and more
\nsubtle sense, vision, experience becomes quite normal. A little concentration is
\nenough to bring it; or, even, it happens automatically without any
\nconcentration.<\/span><\/p>\n

 <\/p>\n

As the flower was a subtle physical object, not entirely material in
\nthe ordinary sense of the word (though quite substantial and material in its own
\nplane, not an illusion), a camera would <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 949<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nnot be able to detect it \u2013 except in the case of one of those abnormal
\ninterventions by which a subtle form has been thrown upon the material plate.<\/span><\/p>\n

 <\/p>\n

It could be sensed in a dark room, though not so easily, and it would
\nnot then have so vivid an appearance \u2013 unless you are able to bring out
\nsomething of the light of the subtle physical plane to surround it and give it
\nits natural medium.<\/span><\/p>\n

 <\/p>\n

If seen with the eyes shut, it would be no longer a subtle physical
\nform, but an object or formation of the vital, mental or other plane \u2013 unless,
\nindeed, the inner consciousness had progressed so far as to be able to project
\nitself into the physical planes; but this is a rare and, in most cases, a late
\ndevelopment.<\/span><\/p>\n

 <\/p>\n

2. It is not, usually, the object that vanishes; it is the
\nconsciousness that changes. Owing to lack of sustained capacity or lack of
\ntraining, one is not able to keep the subtle physical vision which is what was
\nreally seeing the object. This subtle physical vision comes easiest in the
\nmoment between light sleep and waking \u2013 either when one just comes out of the
\nsleep or when one is just going into it. But one can train oneself to have it
\nwhen one is quite wide awake.<\/span><\/p>\n

 <\/p>\n

At first when one begins to see, it is quite usual for the more
\nill-defined and imprecise figures to last longer while those which are
\nsuccessful, complete, precise in detail and outline are apt to be quite
\nmomentary and disappear in an instant. It is only when the subtle vision is well
\ndeveloped that the precise and full seeing lasts for a long time. This results
\nfrom the difficulty of keeping what is still an abnormal consciousness and also,
\nin this case, from the difficulty of keeping the two momentarily superimposed
\nconsciousnesses together.<\/span><\/p>\n

 <\/p>\n

3. There are all kinds in the experiences of each plane \u2013 symbolic
\nforms, figures of suggestion, thought-figures, desire-formations or
\nwill-formations, constructions of all kinds, things real and lasting in the
\nplane to which they belong and things fictitious and misleading. The
\nhaphazardness belongs to the consciousness that sees with its limited and
\nimperfect way of cognizing the other worlds, not to the phenomena themselves.
\nEach plane is a world or a conglomeration or series of worlds, each organized in
\nits own way, but organized, not haphazard;
\n <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 950<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nonly, of course, the subtler planes are more plastic and less rigid in their
\norganisation than the material plane.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe power of occult seeing is there in everyone, mostly latent, often near the
\nsurface sometimes but much more rarely already on the surface. If one practises trātak<\/i><\/span>, it is
\npretty certain to come out sooner or later, \u2013 though some have a difficulty and
\nwith them it takes time; those in whom it comes out at once have had all the
\ntime this power of occult vision near the surface and it emerges at the first
\ndirect pressure.<\/span><\/p>\n

 <\/p>\n

\nThe rays which you saw the trees giving out are there always, only
\nthey are veiled to the ordinary material vision. I said the blue and gold
\ntogether indicated the combined presence of Krishna and Durga-Mahakali; but gold
\nand yellow have different significances. Yellow in the indication of forces
\nsignifies the thinking mind, buddhi<\/i>,
\nand the pink (modified here into a light vermilion) is a psychic colour; the
\ncombination probably meant the psychic in the mental.<\/span><\/p>\n

 <\/p>\n

In interpreting these phenomena you must remember that all depends on
\nthe order of things which the colours indicate in any particular case. There is
\nan order of significances in which they indicate various psychological
\ndynamisms, e.g., faith, love, protection, etc. There is another order of
\nsignificances in which they indicate the aura or the activity of divine beings,
\nKrishna, Mahakali, Radha<\/span> or else of other superhuman
\nbeings; there is another in which they indicate the aura around objects or
\nliving persons \u2013 and that does not exhaust the list of possibilities. A certain
\nknowledge, experiences, growing intuition are necessary to perceive in each case
\nthe true significance. Observation and exact description are also very
\nnecessary; for sometimes people say, for instance, yellow when they mean gold or
\nvice versa; there are besides different possible meanings for different shades
\nof the same colour. Again, if you see colour near or round a person or by
\nlooking at him or her, it does not necessarily indicate that person’s aura; it
\nmay be something else near him or around him. In some cases it may have nothing
\nto do with the person or<\/span><\/p>\n

 <\/p>\n

\nPage \u2013 951<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nobject you look at, which may serve merely the purpose of a background or a
\npoint of concentration \u2013 as when you see colours on a wall or by looking at a
\nbright object.<\/span><\/p>\n


\n <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n


\nThe seeing of the body (at least one’s own) in its internal parts is a yogic
\npower developed by the Raja and Hathayogins<\/span> \u2013 I
\nsuppose it could be extended to the body of others. There is also the sense of
\nsubtle smells and I have noticed that sometimes one smell persists. <\/span><\/p>\n

 <\/p>\n

\nIV<\/b> <\/span><\/p>\n

 <\/p>\n

The sounds of
\nbells and the seeing of lights and colours are signs of the opening of the
\ninner consciousness which brings with it an opening also to sights and sounds
\nof other planes than the physical. Some of these things like the sound of
\nbells, crickets, etc. seem even to help the opening. The Upanishad speaks of
\nthem as brahmavyaktikarāņi<\/i><\/span>
\nyoge<\/span>.<\/span><\/p>\n

 <\/p>\n

The lights represent forces \u2013 or sometimes a formed light like that
\nyou saw may be the light of a being of the supraphysical<\/span>
\nplanes.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The sounds or
\nvoices you hear are like the sights (persons, objects) you see. As there is an
\ninner sight other than the physical, so there is an inner hearing other than
\nthat of the external ear, and it can listen to voices and sounds and words of other
\nworlds, other times and places, or those which come from supraphysical beings.
\nBut here you must be careful. If conflicting voices try to tell you what to do
\nor not to do, you should not listen to them or reply. It is only myself and the
\nMother who can tell you what you should or should not do or guide or advise
\nyou. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 952<\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

When the inner
\nsenses open, or any of them, one sees or hears things belonging to the other
\nplanes automatically. What one sees or hears of the other planes depends on the
\ndevelopment of the inner sense. It depends on what you hear whether these are
\nthe symbol sounds only which have a connection with the sadhana or simply other
\nplane sounds of an ordinary character.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It depends on
\nthe nature of the sounds. Some have a connection [with sadhana], others are
\nmerely the sounds of the other planes.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

They [subtle
\nsounds connected with sadhana] are the signs of a working going on to prepare
\nsomething \u2013 but as that is a general thing it cannot be said from the sounds
\nthemselves what the preparation is.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

An inner voice
\nis a voice only \u2013 it may give the direction, but not the force. A voice speaks,
\nit does not act. There is a great difference between reading a book and
\nreceiving the inner direction.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [subtle
\nsmells and tastes] is not an opening of occult knowledge and powers, but simply
\nan opening of the inner consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The [subtle]
\nsmell [coming from a person] is due to something in the person’s
\nvital-physical. That something may not be prominent at all times. When it is,
\nthe smell is there.<\/span><\/p>\n

 <\/p>\n

… the something may be of different kinds in different cases and
\none cannot give a rule that it is this or it is that. What has the dirtiest
\nsmell is sex. <\/span><\/p>\n

\n <\/p>\n

\nPage \u2013 953<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 V<\/b><\/span><\/p>\n

 <\/p>\n

 A symbol, as I
\nunderstand it, is the form on one plane that represents a truth of another. For
\ninstance, a flag is the symbol of a nation…. But generally all forms are
\nsymbols. This body of ours is a symbol of our real being and everything is a
\nsymbol of some higher reality. There are, however, different kinds of symbols:<\/span><\/p>\n

 <\/p>\n

l. Conventional symbols, such as the Vedic Rishis formed with
\nobjects taken from their surroundings. The cow stood for light because the same
\nword `go’ meant both ray and cow, and because the cow was their most precious
\npossession which maintained their life and was constantly in danger of being
\nrobbed and concealed. But once created, such a symbol becomes alive. The Rishis
\nvitalised it and it became a part of their realisation. It appeared in their
\nvisions as an image of spiritual light. The horse also was one of their
\nfavourite symbols, and a more easily adaptable one, since its force and energy
\nwere quite evident.<\/span><\/p>\n

 <\/p>\n

2. What we might call Life-symbols, such as are not artificially
\nchosen or mentally interpreted in a conscious deliberate way, but derive
\nnaturally from our day-to-day life and grow out of the surroundings which
\ncondition our normal path of living. To the ancients the mountain was a symbol
\nof the path of yoga, level above level, peak upon peak. A journey, involving
\nthe crossing of rivers and the facing of lurking enemies, both animal and
\nhuman, conveyed a similar idea. Nowadays I dare say we would liken yoga to a
\nmotor-ride or a railway-trip.<\/span><\/p>\n

 <\/p>\n

3. Symbols that have an inherent appositeness and power of their
\nown. Akasha<\/span> or etheric<\/span>
\nspace is a symbol of the infinite all-pervading eternal Brahman. In any
\nnationality it would convey the same meaning. Also, the Sun stands universally for
\nthe supramental Light, the divine Gnosis.<\/span><\/p>\n

 <\/p>\n

4. Mental symbols, instances of which are numbers or alphabets. Once
\nthey are accepted, they too become active and may be useful. Thus geometrical
\nfigures have been variously interpreted. In my experience the square symbolises
\nthe supermind. I cannot say how it came to do so. Somebody or some force may
\nhave built it before it came to my mind. Of the <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 954<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

triangle, too,
\nthere are different explanations. In one position it can symbolise the three
\nlower planes, in another the symbol is of the three higher ones: so both can be
\ncombined together in a single sign. The ancients liked to indulge in similar speculations
\nconcerning numbers, but their systems were mostly mental. It is no doubt true
\nthat supramental realities exist which we translate into mental formulas such
\nas Karma, Psychic evolution, etc. But they are, so to speak, infinite realities
\nwhich cannot be limited by these symbolic forms, though they may be somewhat
\nexpressed by them; they might be expressed as well by other symbols, and the
\nsame symbol may also express many different ideas.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

In one form or
\nanother all these ideas have existed in the past. The significance of numbers
\nwas one of the chief elements in the teaching of Pythagoras 5 centuries before
\nChrist.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Fire, lights,
\nsun, moon are usual symbols and seen by most in sadhana. They indicate movement
\nor action of inner forces. The Sun means the inner truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One sometimes
\nsees the Light in masses, sometimes in forms \u2013 and the most common forms are
\nsun, moon, star or fire. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The light,
\ncolours, flowers are always seen when there is a working of the forces within
\nat a certain stage of the sadhana. The light of course indicates an
\nillumination of the consciousness, the colour the play of forces mental
\n(yellow), physical and vital, but forces making for enlightenment of these
\nparts of the being. The flowers usually indicate a psychic activity.
\n <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 955<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is not
\nnecessary to have the mind quiet in order to see the lights \u2013 that depends only
\non the opening of the subtle vision in the centre which is in the forehead
\nbetween the eyebrows. Many people get that as soon as they start sadhana. It
\ncan even be developed by effort and concentration without sadhana by some who
\nhave it to a small extent as an inborn faculty. The quietude of the mind is
\nneeded for other things, such as the feeling of the presence of the Mother etc.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A concentrated
\nmind is not always necessary for seeing the light \u2013 if there is an opening
\nanywhere in the consciousness, that is sufficient.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The light
\noutside means a touch or influence of the force indicated by the light (golden
\nis Truth-light, blue some spiritual force from the upper plane) while the light
\nwithin means that it has penetrated or is established or frequently active in
\nthe nature itself. Light above means a force descending upon the mind, light
\naround a general enveloping influence. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A glow means a
\nsubdued but rich light or else a sort of warm exhilaration of a luminous kind.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Light is
\noften seen in front before the centre of inner vision, mind and will which is
\nbetween the eyebrows in the forehead. The sun means the formed Light of the
\nDivine Truth, the starry light is the same Light acting as a suffused Power on
\nthe ordinary consciousness which is seen as the night of Ignorance. The call
\nbrought the Light streaming down into the inner being. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013<\/span> <\/span>
\n956<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The sun is the
\nsymbol of the concentrated light of Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Sun is the
\nTruth from above, in the last resort the supramental Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Supermind is not
\nmind at all, it is something different. The Sun indicates Truth directly
\nperceived in whatever plane it may be. It is the symbol of supermind but the
\nTruth may come down into the other planes and then that is no longer
\nsupramental but modified to the substance of the other planes \u2013 still it is the
\ndirect Light of Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are
\ndifferent suns in the different planes each with its own colour. But there are
\nalso suns of a similar colour above, only more bright, from which these minor
\nsuns derive their light and power.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The red sun is a
\nsymbol of the true, illumined physical consciousness which is to replace the
\nobscure and ignorant physical consciousness in which men now live. Red is the
\ncolour of the physical; the red diamond is the Mother’s consciousness in the
\nphysical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The moon
\nindicates spirituality, sometimes also spiritual Ananda.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The moon as a
\nsymbol in vision signifies usually spirituality in the mind or, simply, the
\nspiritual consciousness. It can also indicate the flow of spiritual Ananda
\n(nectar is in the moon according to the old tradition). <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 957<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It [the
\nspiritual Mind symbolised by the moon] is Mind in contact with truths of the
\nspirit and reflecting them. The Sun is the light of the Truth, the Moon only reflects
\nthe light of the Truth \u2013 that is the difference.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Golden light means the light of the higher Truth \u2013 the moon is the
\nsymbol of spirituality. A golden moon means a power of spirituality full of the
\nlight of higher Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The star
\nsignifies a creation or formation or the promise or power of a creation or
\nformation. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The star is
\nalways a promise of the Light to come; the star changes into a sun when there
\nis the descent of the Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Stars indicate
\npoints of light in the ignorant mental consciousness.<\/span><\/p>\n

Moon = spiritual
\nlight.<\/span><\/p>\n

Sun = The higher
\nTruth Light.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\n\t\tA well-formed
\nillumined thought can be seen as a spark of light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Sparks<\/span> or movements
\nof light indicate the play of forces in the consciousness or around it. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 958<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The fire indicates
\na dynamic action. <\/span><\/p>\n


\nVI<\/b><\/span><\/p>\n

<\/span><\/p>\n

Colour and light
\nare always close to each other \u2013 colour being more indicative, light more
\ndynamic. Colour incandescent becomes light.<\/span><\/p>\n

 <\/p>\n

\nGold indicates at its most intense something from the supramental,
\notherwise overmind<\/span> truth or intuitive truth deriving ultimately
\nfrom the supramental Truth-Consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

As for the exact
\nsymbolism of colours, it is not always easy to define exactly, because it is
\nnot rigid and precise, but complex, the meaning varying with the field, the
\ncombinations, the character and shades of the colour, the play of forces. A certain
\nkind of yellow, for instance, is supposed by many occultists to indicate the
\nbuddhi, the intellect, and it often has that sense, but occurring among a play
\nof vital forces it could not always be so interpreted \u2013 that would be too
\nrigid. Here all one can say is that the blue (the particular blue seen, not
\nevery blue) indicated the response to the Truth; the green \u2013 or this green \u2013 is
\nvery usually associated with Life and a generous emanation or action of forces
\n\u2013 often of emotional life-force, and it is probably this that it would indicate
\nhere.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are no
\nseparate colours of the beings. There is a characteristic colour of mind,
\nyellow; of the psychic, pink or pale rose; of the vital, purple; but these are
\ncolours corresponding to the main forces of mind, psychic, vital \u2013 they are not
\nthe colours of the beings. Also other colours can play, e.g. in the vital,
\ngreen and deep red as well as purple and there are other colours for the
\nhostile vital forces. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 959<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The Lights one
\nsees in concentration are the lights of various powers or forces and often
\nlights that come down from the higher consciousness.<\/span><\/p>\n

 <\/p>\n

The violet light is that of the Divine Compassion (karuņā<\/i><\/span>
\n\u2013 Grace) \u2013 the white light is the light of the Mother (the Divine
\nConsciousness) in which all others are contained and from which they can be
\nmanifested.<\/span><\/p>\n

 <\/p>\n

Purple is the colour of vital power. \u201cRed\u201d depends on the character
\nof the colour, for there are many reds \u2013 this may be the colour of the physical
\nconsciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The four lights
\nwere the lights of the Truth, \u2013 white the purity and power of the divine Truth,
\ngreen its active energy for work, blue the spiritual consciousness of the
\ndivine Truth, the gold its knowledge.<\/span><\/p>\n

 <\/p>\n

The arrow is the symbol of the force which goes to its aim.<\/span><\/p>\n

Blue is the higher mind.<\/span><\/p>\n

Bells heard are usually a sign of progress in sadhana, progress to
\ncome.<\/span><\/p>\n

 <\/p>\n

The snake form is a symbol of Energy and the white blue light may be
\nthat of the Mother’s consciousness in the higher mind, or if it is not two
\nseparate colours but whitish blue then it is Sri Aurobindo’s light. The light
\nis a manifestation of Force, the nature of the force being indicated by the
\ncolour of the Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Blue is the
\nnormal colour of the spiritual planes; moonlight indicates the spiritual mind
\nand its light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The lights
\nindicate the action of certain forces, usually indicated by the colour of the
\nlight. Whitish blue is known as Sri Aurobindo’s light or sometimes Sri
\nKrishna’s light. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 960<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The meaning of
\nblue light depends on the exact character of colour, its shade and nature. A
\nwhitish blue like moonlight is known as <\/span>Krishna<\/span>‘s light or Sri Aurobindo’s light \u2013 light blue is often that of
\nIllumined Mind \u2013 there is another deeper blue that is of the Higher Mind;
\nanother, near to purple, which is the light of a power in the vital.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The pale whitish
\nblue light is \u201cSri Aurobindo’s Light\u201d \u2013 it is the blue light modified by the
\nwhite light of the Mother.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The pale blue
\nlight is mine, the white light is the Mother’s. The world you saw above the
\nhead was the plane of the Illumined Mind which is a level of consciousness much
\nhigher than the human intelligence. It is there that the Divine Light and Power
\ncome down to be transmitted to the human consciousness and from there they work
\nand prepare the transformation of the human consciousness and even the physical
\nnature.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the blue
\nlights were of different shades it might mean the overhead planes, overmind<\/span>, Intuition, Illumined Mind, Higher Mind.<\/span><\/p>\n

 <\/span><\/p>\n

There are
\ndifferent <\/span>Krishna<\/span> lights \u2013 pale diamond blue, lavender blue, deep blue etc. It
\ndepends on the plane in which it manifests….<\/span><\/p>\n

 <\/p>\n

There is one blue that is the higher mind, a deeper blue belongs to
\nthe mind \u2013 <\/span>Krishna<\/span>‘s light in the mind….<\/span><\/p>\n

All blue is not <\/span>Krishna<\/span>‘s light….<\/span><\/p>\n

Diamond blue, <\/span>Krishna<\/span>‘s light in the Overmind \u2013 lavender blue in intuitive mind.<\/span><\/p>\n

Blue is also the Radha’s<\/span> colour. <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 961<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

White light
\nindicates the divine consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

They have always
\nthe same meaning. The white light is that of the pure conscious force from
\nwhich all the rest come. The golden light is that of the Divine Truth on the
\nhigher planes.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

White indicates
\na force of purity.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Diamonds may
\nindicate the Mother’s Light at its intensest<\/span>, for
\nthat is diamond white light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Sunlight is
\nthe light of the Truth itself \u2013 whatever power of Truth it may be \u2013 while the
\nother lights derive from the Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Sunlight is
\nthe direct light of the Truth; when it gets fused into the vital, it takes the
\nmixed colour \u2013 here gold and green \u2013 just as in the physical it becomes golden
\nred or in the mental golden yellow.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The golden light
\nis the light of the Divine Truth which comes out from the supramental sunlight
\nand modified according to the level it crosses, creates the ranges from overmind<\/span> to higher Mind. <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 962<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nThe golden light
\nis that of the modified (overmentalised<\/span>) supramental,
\ni.e., the supramental Light passing through the overmind<\/span>,
\nIntuition, etc., and becoming the Light of Truth in each of these things. When
\nit is golden red it means the same modified supramental-physical Light, \u2013 the
\nLight of Divine Truth in the physical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Golden Light always
\nmeans the light of Truth \u2013 but the nature of the Truth varies according to the plane
\nto which it belongs. Light is the light of Consciousness, Truth, Knowledge \u2013 the
\nSun is the concentration or source of the Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is again the
\nascent into one of the higher planes of mind illumined with the light of the
\nDivine Truth. Yellow is the light of mind growing brighter as one goes higher
\ntill it meets the golden light of the Divine Truth. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The spiritual
\nPower is naturally more free on its own level than in the body. The golden
\ncolour indicates here Mahakali force which is the strongest for the working in
\nthe body.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is not clear
\nyet. Golden red is the colour of the supramental physical light \u2013 so this
\nyellow red may indicate some plane of the overmind<\/span> in
\nwhich there is a nearer special connection with that. The golden red light has
\na strong transforming power. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Orange or red
\ngold is supposed, by the way, to be the light of the supramental in the
\nphysical. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 963<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Orange<\/span> is the true
\nlight manifested in the physical consciousness and being.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The deep red
\nlight is a light that comes down into the physical for its change. It is
\nassociated with the sunlight and the golden light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The deep red is
\nthe light of the Power that descended before the 24th [November, 1933] for the
\ntransformation of the physical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Deep red is the
\nDivine Love \u2013 rosy is the psychic love.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It seems to be
\nan opening of various powers and the peace, light and wideness of the spiritual
\nconsciousness. The red Purusha may be the Power of the true physical \u2013 red
\nbeing the colour of the physical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Orange<\/span> is the
\ncolour of occult knowledge or occult experience.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yellow is the
\nthinking mind. The shades indicate different intensities of mental light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The colour of
\nthe psychic light is according to what it manifests \u2013 e.g., psychic love is
\npink or rose, the psychic purity is white, etc. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 964<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nReddish pink
\nrose = psychic love or surrender.<\/span><\/p>\n

White rose =
\npure spiritual surrender.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The rosy light
\nis that of love \u2013 so probably you entered the psychic worlds \u2013 or at least one
\nof them.<\/span><\/p>\n

 <\/p>\n

As for the experiences described in the other letter, it seems to
\nhave been a passage through worlds of neutral peace which to the mind are a
\ndarkness and stand in the way to the full light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The violet is
\nthe light of Divine Grace and Compassion.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\u201cViolet\u201d is the
\ncolour of benevolence or compassion, but also more vividly of the Divine Grace
\n\u2013 represented in the vision as flowing from the heights of the spiritual
\nconsciousness down on the earth. The golden cup is I suppose the Truth Consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Violet is the colour
\nof the light of Divine Compassion, as also of <\/span>Krishna<\/span>‘s Grace. It is also the
\nradiance of <\/span>Krishna<\/span>‘s protection. Blue is his special and significant colour, the colour
\nof his aura when he manifests \u2013 that is why he is called Nīla<\/i><\/span> Krishna<\/i>. The adjective does not mean that he was blue or dark in
\nhis physical body. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Purple is the
\ncolour of the vital force \u2013 crimson is usually physical. <\/span><\/p>\n

 <\/p>\n

Page \u2013 965<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The crimson
\ncolour is the light of Love in the vital and physical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Both [purple and
\ncrimson] are vital lights, but when seen above they represent the original
\nforces of which the vital are the derivations.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Green light can
\nsignify various things according to the context \u2013 in the emotional vital it is
\nthe colour of a certain form of emotional generosity, in the vital proper an
\nactivity with vital abundance or vital generosity behind it \u2013 in the vital
\nphysical it signifies a force of health.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes. The green
\nlight is a vital force, a dynamic force of the emotional vital which has the
\npower to purify, harmonise or cure.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\n\t\tGreen is a vital
\nenergy of work and action. <\/span><\/p>\n

\n\t\t <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

VII<\/b><\/span><\/p>\n

 <\/p>\n

The sky is a
\nsymbol of the mental consciousness (or the psychic) or other consciousnesses
\nabove the mind \u2013 e.g. the higher mind, intuition, overmind<\/span>,
\netc. Sky as the ether indicates also the infinite.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The higher
\nconsciousness in any of its levels is seen usually as a<\/span><\/p>\n

\nPage \u2013 966<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

sky or ether,
\nbut when felt through the vital it is often perceived as a sea.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Sat, Chit,
\nAnanda, Supermind, Mind, Life, Matter are the seven planes described in the
\nVeda \u2013 but in this yoga one sees many levels of consciousness which appear as
\nskies or else as seas.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The blue sky is
\nthat of the Higher Mind \u2013 the nearest of the planes between human mentality and
\nthe supermind. The moon here is the symbol of spirituality in the mental
\nplanes. The world of the Higher Mind is above those directly connected with the
\nbody-consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The sky is
\nalways some mental plane. The stars indicate beginnings or promises of Light \u2013 the
\nvarious lights indicating various powers of the consciousness; gold = Truth,
\nblue = higher spiritualised mind, violet = sympathy, unity or universal compassion.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The first sea is
\nthe ordinary consciousness, the second sea is the higher consciousness over
\nwhich is the Sun of Truth. The mountain represents the ascending planes of the
\nhigher consciousness. The journey in the train is the passage from one consciousness
\nto another.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The sea with the
\nsun over it is a plane of consciousness lit by the Truth. To enter into the
\nrays is to be no longer merely lit by it, but in one’s own conscious being to
\nbegin to become a part of the Truth.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 967<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The blue ocean
\nis often a symbol of the spiritual consciousness in the higher Mind one and
\nindivisible.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Dawn always
\nmeans an opening of some kind \u2013 the coming of something that is not yet fully
\nthere.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Night is the
\nsymbol of the Ignorance or Avidya<\/span> in which men live
\njust as Light is the symbol of Truth and Knowledge.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The mountain is
\nthe symbol of the embodied consciousness based upon earth but rising up towards
\nthe Divine.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The mountain
\nalways represents the ascending hill of existence with the Divine to be reached
\non the summits.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The mountain is
\na very usual symbol of the consciousness with its ascending levels. The flowing
\nof water from the peak indicates some flow from the higher consciousness above.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The vision you
\nsaw of the snow is probably a symbol of the consciousness in a condition of
\npurity, silence and peace like a snowy ground; in that a new life (psychic,
\nspiritual as indicated by the flowers) appears in place of the old mental and
\nvital life which has been covered by that mantle of snowy whiteness. <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 968<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The river
\nrepresents some movement of the consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Water is the
\nsymbol of a state of consciousness or a plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When the water
\nis symbolic [of a plane of consciousness] it is a big expanse of water \u2013 but a
\nriver or a pond are not large enough to symbolise a plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Sometimes a part
\nof the consciousness is seen in the image of a pond, lake or sea. The fish must
\nbe the vital mind.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The lake is the
\nbeing in its individual consciousness, the sea is the same being with a
\nuniversalised consciousness which can hold the universe and its cosmic forces
\nin itself \u2013 the one (individual) merges into the other (the universal). The
\nboat is the formation of the Mother’s consciousness in you in which you are
\npreparing to sail in this sea.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The rain is the
\nsymbol of the descent of Grace or of the higher consciousness which is the
\ncause of the riches, the spiritual plenty.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The rainbow is
\nthe sign of peace and deliverance.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Clouds are
\nsymbols of obscurity. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 969<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Patala<\/span><\/span> simply means the subconscient
\nbelow the Earth \u2013 the Earth being the conscious physical plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The jungle must
\nbe some unregenerated part of the vital nature and the serpent a wrong force
\nemerging out of it. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The tree is the
\nsymbol of subconscient vital.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\n\t\tA bird is a very
\nfrequent symbol of the soul, and the tree is the standing image of the universe
\n\u2013 The Tree of Life.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Aswattha<\/span> usually symbolises the cosmic manifestation.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Flowers indicate
\na blossoming in the consciousness, sometimes with special reference to the
\npsychic or the psychicised<\/span> vital, mental and physical
\nconsciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is usually
\nwhen the psychic is active that this seeing of flowers becomes abundant.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Red flowers
\nwould ordinarily indicate an opening of the consciousness either in the
\nphysical or some part of the vital according to the shade. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 970<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The [flower
\nnamed] eternal smile means the self-existent joy and gladness of the Spirit.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

In sadhana [the
\nflower named] vital intimacy would ordinarily signify inner intimacy with the
\nDivine on the vital plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The fruits are
\nthe results of the sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The cow in the
\noccult symbolism indicates Light or the consciousness \u2013 white indicates the
\npurified or spiritual consciousness \u2013 the white Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is quite
\nclear; it is the Vedic image. In the Veda the Cow is the Divine Light \u2013 the
\nwhite cow is the pure consciousness in which there is the Light. The milk is
\nthe Knowledge and Power descending from the Divine Consciousness.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Cow usually
\nmeans the Higher Consciousness. Perhaps the calf indicates the truth of the
\nhigher consciousness (white) in the physical (red).<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The vision of
\nthe cows must have taken place in the psychic world. It has also a symbolic
\nsignificance. The sun is the symbol of the Divine Truth, the cows are its
\npowers, rays of the sun, source of true knowledge, true feeling, true experience.<\/span><\/p>\n

 <\/p>\n

\n\t\t             The descent you felt must have been into some depth of light,
\nprobably in the psychic nature.<\/span><\/p>\n

\n\t\t <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 971<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Milk is always
\nthe symbol of the flow of the higher consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Horse is
\nPower, usually Life-Power, but also it may mean Mind-Power or Tapas if it is
\ndynamic and mobile.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Dark horse \u2013 means
\na horse whose qualities are unknown whether it is good or bad, will win the
\nrace or lose it \u2013 an obscure and unknown factor.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

As for the two
\ndreams you wrote about in your shorter letter of the 1st May, the one about the
\nhorses is not so clear as the other about the white calf. But the horse is
\nalways the symbol of Power; it must be then a Power which you were trying to catch
\nand make your own while sometimes it was trying to come up with you, perhaps to
\nuse you. This is what happens in the vital where there are these uncertain and
\nelusive movements. The high platform was evidently the level of a higher Consciousness
\nwhich stilled this fluctuating movement and made control of the Power more
\npossible, as it became still and clear.<\/span><\/p>\n

 <\/p>\n

The white calf is the sign of a pure and clear consciousness, \u2013 the
\ncow or calf being the symbol of Light in the consciousness, something psychic
\nor spiritual that you felt natural and intimate to you and inseparable.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The horse is a
\nforce acting for progress. The railway train at full speed means rapid
\nprogress.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The ass is the
\nsymbol of the inertia and obstruction in the body. <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 972<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The horse is the
\nsymbol of force or power. The tunnel of water must be the vital physical and
\nthe arch is a passage out, by which, if the ass can cross it or rather be
\npulled across, then it becomes a horse. In other words, the inertia and
\nobstruction in the physical will be changed into Power and Force of Progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The elephant is
\nStrength \u2013 sometimes Strength illumined with Wisdom.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The elephant is
\nstrength \u2013 sometimes strength removing obstacles.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The lion means
\nvital force, strength, courage \u2013 here full of the light, illumined by the
\nspiritual consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The lion
\nindicates force and courage, and strength and power. The lower vital is not
\nlion-like.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It all depends
\non the attitude of the tiger. If fierce and hostile, it may be a form of an
\nadverse force, otherwise it is simply a power of vital nature which may be
\nfriendly.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The bull is an
\nemblem of strength and force. It is also in the Veda an image of the Gods, the
\nmale power in Nature. Again, the bull is vāhana<\/i><\/span> of Shiva. It may be a
\ndream or an experience of any of these symbols, but is probably the first here.
\n<\/span>
\n <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 973<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It [the boar] is
\nrajasic strength and vehemence. Much, however, depends on the context, \u2013 these
\nfigures have also other meanings.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, buffaloes
\nindicate rash and obscure vital forces.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A buffalo
\nconveys the idea often of an obscure violence in the nature \u2013 here it seems
\ntied up \u2013 i.e. under control but not eliminated. But it is not clear to what it
\nrefers \u2013 if it is symbolic at all.<\/span><\/p>\n

<\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The goat in
\nvision is often symbolic of lust.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The dog is the
\nsymbol of devoted affection and obedience.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The dog usually
\nindicates fidelity and as it is yellow, it would be fidelity in the mind to the
\nDivine \u2013 but the other black and white one is difficult to interpret \u2013 it is
\nsomething in the vital, but the meaning of the black spots is not clear.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The deer is
\nperhaps a symbol of speed in the spiritual progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Hanuman =
\ncomplete bhakti.<\/span><\/p>\n

The deer = speed
\nin the spiritual path. <\/span> <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 974<\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Frog = modest
\nusefulness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The fish is
\nalways the moving vital mind making all sorts of formations.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

[Flies:]
\nSomething small in the smaller vital.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Obviously it
\n[white ants] must have been symbolic of small but destructive forces in the
\nlower vital or physical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The image of the
\nspider in the Upanishads is used for the Brahman creating the world out of
\nitself, dwelling in it and withdrawing it into itself. But what matters in a
\nsymbol is what it means for you. It may mean for you success or successful formations.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The snake indicates
\nsome kind of energy always \u2013 oftener bad, but it also can indicate some
\nluminous or divine energy. In this experience it is an ascent of some force
\nfrom the physical upwards. The other details are not clear.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The serpent is a
\nsymbol of force, very often a hostile or evil force of the vital plane.<\/span><\/p>\n

 <\/p>\n

The sea is a symbol of a plane of consciousness.<\/span><\/p>\n

The white light is a manifestation of pure divine force descending
\nfrom one of the truth-planes leading to the supramental. <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 975<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The opening of
\nthe hood indicates the victorious or successful activity of the Energy
\nindicated by the snake.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The serpent with
\nthe hood over the head generally indicates future siddhi.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The cobra is a
\nsymbol of the Energy in Nature \u2013 the upraised hood and light indicate the
\nillumination and victorious position of the emerged Energy.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is in answer
\nto your aspiration that the Mahakali force descended \u2013 the serpent is the
\nEnergy from above working in the vital answering to the Serpent Kundalini which
\nrises from below. The white fire is the fire of aspiration, the red fire is the
\nfire of renunciation and tapasya<\/span>, the blue fire is
\nthe fire of spirituality and spiritual knowledge which purifies and dispels the
\nIgnorance.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The serpent is
\nthe symbol of energy \u2013 especially of the Kundalini Shakti which is the divine
\nForce coiled up in the lowest (physical) centre, Muladhara, and when it rises
\nit goes up through the spine and joins the higher consciousness above. Energies
\nare of all kinds and the snakes can also symbolise the evil powers of the
\nunregenerate vital nature \u2013 but here it is not that.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Lotus is the
\nsymbol of the opening of the centres to the Light. The Swan is the Indian
\nsymbol of the individual soul, the central being, the divine part which is
\nturned towards the Divine, descending from there and ascending to it. <\/span><\/p>\n

 <\/p>\n

The two serpents interlaced are the two channels in the<\/span><\/p>\n

 <\/p>\n

\nPage \u2013 976<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

spine, through
\nwhich the Shakti moves upward and downward.<\/span><\/p>\n

 <\/p>\n

The serpent with the six hoods is the Kundalini Shakti, the divine
\npower asleep in the lowest physical centre which, awakened in the yoga, ascends
\nin light through the opening centres to meet the Divine in the highest centre
\nand so connect the manifest and the unmanifested, joining spirit and Matter.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

1. Narayana is usually taken as a name of Vishnu \u2013 to
\nthe Vaishnavas He is the Supreme as Shiva is to the Shaivas. Both are cosmic
\nPersonalities of the Divine and both like Brahma have their original place in
\nthe overmind<\/span>, although they take different forms to
\nthe human consciousness in the mental, vital and subtle physical planes.<\/span><\/p>\n

2. Lakshmi is usually golden, not white. Saraswati is white.<\/span><\/p>\n

3. The snake is simply a symbol of Energy or Power. Narayana in your
\nvision is clearly Vishnu as is shown by the presence of Lakshmi and the single
\nmany-hooded snake.<\/span><\/p>\n

4. Vishnu or Narayana in this image which is a normal Puranic<\/span> image is the Lord of the waters of Space and Time \u2013
\nthe Preserver of the principle of the Universe which he maintains as a seed in
\nhimself even in intervals between one creation and another. Out of that seed on
\nhis navel (the navel is the central seat of the Vital, the Life Principle)
\nBrahma the creator arises in the Lotus (cosmic consciousness) which grows from
\nit when Vishnu awakens from the intra-cyclic sleep. The snake Ananta is the
\nEnergy of the cosmic manifestation of the Infinite in Space-Time.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The serpent
\nAnanta is the infinite energy in infinite Time-Space which supports the
\nuniverse.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

About the snake
\nyou saw in your meditation \u2013 serpents indicate always energies of Nature and
\nvery often bad energies of the <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 977<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

vital plane; but
\nthey can also indicate luminous or divine energies like the snake of Vishnu.
\nThe one you saw was evidently of this latter type \u2013 a luminous divine energy
\nand therefore there was no cause for alarm, it was a good sign.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A lotus flower
\nindicates the open consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The red lotus is
\nthe presence of the Divine on earth; the sun is the Divine Truth. It indicates
\nthe Divine manifestation on earth raising earth consciousness towards the
\nTruth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The white lotus
\nis the symbol of the Mother’s consciousness, \u2013 it does not indicate any part of
\nthe individual consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The opening of
\nthe lotuses in your experience means, I suppose, the opening of the true vital
\nand physical consciousness in which the spiritual being (the Swan) can manifest
\nwith all the consequences of that opening.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Swan is a
\nsymbol of the soul on the higher plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The swan is the
\nliberated soul, the lotus is either the consciousness reddening to the colour
\nof Divine Love or else the symbol of the Divine Presence on earth. <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 978<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The Hansa<\/span> is the symbol of the being \u2013 it regains its original
\npurity as it rises until it becomes luminous in the Highest Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The duck is the
\nsymbol of the soul; silvery colour, the spiritual consciousness; golden wings,
\nthe power of the Divine Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The duck is
\nusually a symbol of the soul or inner being \u2013 perhaps it was the four beings \u2013 mental,
\npsychic, vital and physical that you saw.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Both [the goose
\nand the swan] are symbols of the beings in a man \u2013 but the goose or ordinary Hansa<\/span> usually refers to the manomaya<\/i><\/span> puruşa<\/span><\/i>.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The bird is a
\nsymbol of the individual soul.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The bird is
\nusually a symbol of some soul power when it is not the soul itself \u2013 here it is
\na power (awakened in the soul) of the whitish blue light \u2013 Sri Aurobindo’s
\nlight.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Birds often
\nindicate either mind-powers or soul-powers.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The dove
\nsignifies peace. The colours indicate the vital \u2013 green would be self-giving in
\nthe vital, blue the higher consciousness <\/span><\/p>\n

\n <\/p>\n

\nPage \u2013 979<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

in the vital. So
\nit must be peace casting its influence from above on the vital.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The white pigeon
\nmust be peace.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The peacock is
\nthe bird of victory.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A peacock is the
\nsymbol of spiritual victory.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The peacock
\nsignifies victory in yoga, the divine victory. The clear sky would indicate
\nperhaps the mental part cleared of obscurities.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Krishna<\/span> with Radha<\/span> is the symbol of the Divine
\nLove. The flute is the call of the Divine Love; the peacock is victory.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The crane is the
\nmessenger of happiness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The ostrich may
\nmean rapidity of movement.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A dream like
\nthis of a child \u2013 especially a new-born child \u2013 usually signifies the birth (or
\nthe awakening) of the soul or psychic being in the outward nature. <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 980<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is not a fact
\nthat the psychic being always appears as a baby \u2013 it is sometimes seen
\nsymbolically as a new-born baby; many see it as a child of varying ages \u2013 it is
\na very common and usual experience; it is not peculiar to emotional natures. It
\nhas several significances such as the new birth of the consciousness into the
\ntrue psychic nature, the still young growth of this new being, the trust,
\nreliance, dependence of the child on the Mother.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The child usually
\nsignifies the psychic being \u2013 new-born in the sense that it at last comes to
\nthe surface. The colour of the cloth would mean that it comes with health
\n(internal and external or both) and the spiritual riches.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The child (when
\nit does not mean the psychic being) is usually the symbol of something new-born
\nin some part of the consciousness. Red indicates many different things
\naccording to the shade.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I suppose the
\ngolden child is the Truth-Soul which follows after the silver light of the
\nspiritual. When it plunges into the black waters of the subconscient, it
\nreleases from it the spiritual light and the sevenfold streams of the Divine
\nEnergy and, clearing itself of the stains of the subconscient, it prepares its
\nflight towards the supreme Divine (the Mother).<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The flute is the
\nsymbol of a call \u2013 usually the spiritual call. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The flute is the
\ncall of the Divine. <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 981<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The conch is the
\nsymbol of the spiritual call.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The conch is the
\ncall to realisation. <\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The conch is
\nperhaps the proclamation of victory.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [a pearl] may
\nbe a representation of the \u201cbindu<\/span>\u201d, which is a symbol
\nof the infinite in the exceedingly small, the individual point which is yet the
\nUniversal.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

[Vīņā<\/i><\/span>:]
\nHarmony.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The crown is the
\nsign of fulfilment.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The crown
\nindicates the higher consciousness in its static condition, the wheel its
\ndynamic action. The red light is the Power sent down to change the physical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The book indicates
\nsome kind of knowledge.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The ears signify
\nusually the place of inspired knowledge or else <\/span><\/p>\n

\n <\/p>\n

\nPage \u2013 982<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of inspired
\nexpression \u2013 red and gold mean truth and power joined together.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The building is
\nthe symbol of a new creation.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The pyramid is
\nusually a symbol of aspiration \u2013 reddish perhaps because it is in the physical.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Sphinx is a
\nsymbol of the eternal quest that can only be answered by the secret knowledge.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The cross is the
\nsign of the triple being, transcendent, universal and individual.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The cross
\nindicates the triple Divine (transcendent, universal, individual); the shield
\nmeans protection.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, the
\ncircular movement and the Chakra are always signs of energy in action, generally
\ncreative action.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The [Sudarshan<\/span>] Chakra symbolises the action of Sri Krishna’s
\nforce.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A revolving disc
\nmeans a force in action on the nature. The whitish blue light is known as <\/span>Krishna<\/span>‘s light, also as Sri Aurobindo’s
\nlight.<\/span><\/p>\n

 <\/p>\n

\nPage 983<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n White is the Mother’s. Perhaps here it is a combination.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The wheel is the
\nsign of an action of Force (whatever force may be indicated by the nature of
\nthe symbol) and as it was surging upwards it must be the fire of aspiration
\nrising from the vital (navel centre) to the Higher Consciousness above.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The bow is a
\nsymbol of the force sent out to reach its mark.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The incense
\nstick is the symbol of self-consecration.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Tobacco is
\nassociated with tamas and incense-sticks with adoration.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The image of
\njourneying always signifies a movement in life or a progress in sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A journey in a
\nboat or other conveyance means always a movement in the yoga \u2013 often an advance
\nor progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Journeying on a horse
\nor in a conveyance, if symbolic, means a progress or a movement in life, work
\nor sadhana. <\/span><\/p>\n

\n <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 984<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n\t\tA journey in
\ncarriage, train, motor car, steamer, boat, aeroplane etc. indicates a movement
\nin the sadhana. The white horse may be the sattwic mind and the red horse the
\nvital rajas giving energy and both combining to make a progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Aeroplane,
\nsteamer and train are always symbols of a rapid progress or forward movement.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The railway line
\nis a symbol of rapid progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When you find
\nyourself flying it is always the vital being in the subtle body in the vital
\nworld that is doing it.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The piece of
\nflesh indicates something restless in the physical being which stands by its
\nrestlessness and excessive irritability in the way of the full flow of the
\nAnanda. In the dreams this became active and was eliminated by the pressure of
\nthe psychic.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes. The robbers
\nare as in the Veda vital beings who come to steal away the good condition or
\nelse to steal the gains of the sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

These vital
\ndreams are not interpretable unless there is an evident clue. Aunt or mother
\nusually indicates the ordinary physical Nature, a closed room would be some
\npart of the physical nature that was not open to the light, bats would mean forces
\nof the <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 985<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

night
\ni.e. ignorant movements finding a lodging in the obscurity of the unenlightened
\nnature.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Symbolically, if
\nthe dream is symbolic, the falling of teeth means the disappearance of old or
\nfixed mental habits belonging to the physical mind.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The feeling of
\nbeing dead in a vision or dream experience comes when something in the being is
\nto be silenced into entire inactivity and ceases to exist as a part of the
\nnature. It may be a very small part, but as during the process the consciousness
\nis concentrated in it and identified with it for the purpose of the working,
\nthe feeling is that \u201cI am dead\u201d. When you said \u201cI am dead, now let me get up
\nand go\u201d, it simply meant \u201cThe thing is done and the process is over. There is no
\nneed to identify myself with this part any longer.\u201d There is no indication in
\nthe experience as to what the thing was that passed through this experience.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the
\npurification of the physical that is usually indicated in the symbol of
\nburning.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The vision you
\nsaw was a symbol of the outward physical consciousness obscured by the ordinary
\nmovements (clouds), but with the spirituality (the moon) still spreading its
\nlight everywhere from behind the ordinary human ignorance. The dog indicates
\nsomething in the physical (the part that is faithful, obedient etc.) waiting
\nconfidently for the Light to come.<\/span><\/p>\n

 <\/p>\n

The fire you felt was the fire of purification and the heat came
\nbecause it was burning up some resistance, \u2013 after that is burnt out there was
\ncoolness and peace and quietude. The voices and sounds and impression of X
\nbeing there indicate a confused <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 986<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

activity of the
\noccult sense in the vital which hears things other than the physical. When this
\nkind of thing comes, there has to be a quiet rejection in the being and the
\nthing will pass away. Some people get interested and have a lot of trouble because
\nthey get into the habit of hearing voices and seeing and feeling things which
\nare only partly or sometimes true but mixed with much that is false and
\nmisleading. It is good that there was something in your vital being which
\nrejected it.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The separate
\nimages are very usual symbols of the inner experience, but they have been
\ncombined together here in a rather difficult way. The fire of course is the
\npsychic fire which wells up from the veiled psychic source. The bird is the
\nsoul and the flower is the rose of love and surrender. The moon is the symbol
\nof spirituality. As the star is within it is described as piercing through the
\nknots of the inner darkness and worsting<\/span> the vital
\ngrowths that are like clouds enwrapping it. The boat also is a usual symbol in
\nthe inner visions. The elephant is the spiritual strength that removes
\nobstacles and the horse the force of tapasya<\/span> that
\ngallops to the summits of the spiritual realisation. The sun is the symbol of
\nthe higher Truth. The lotus is the symbol of the inner consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The dream is
\nevidently an indication of the difficulty you are experiencing. The sea is the
\nsea of the vital nature whose flood is pursuing you (desires are the sea water)
\non your road of sadhana. The Mother is there in your heart but sleeping \u2013 i.e.
\nher power has not become conscious in your inner consciousness because she is surrounded
\nby the thin curtain of skin (the obscurity of the physical nature). It is this
\n(it is not thick any longer but still effective to veil her from you) which has
\nto go so that she may awake. It is a matter of persistence in the will and the
\nendeavour \u2013 the response from within, the awaking of the Mother in the heart
\nwill come. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage \u2013 987<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is probably a
\nsymbol of three stages or developments or planes of spiritualised life. A star
\nmeans creation, the triangle a triple principle. The tree is life in a new
\ncreation. Green is the colour of the emotional vital, the moon governs a
\nspiritualised emotional life; blue is the colour of the higher mind, the moon
\nthere governs a spiritualised higher mind life; the gold colour is that of the
\nDivine Truth, whether intuitive or Overmind \u2013 the moon here is the
\nspiritualised Truth life. As the stambha<\/i><\/span> is sphaţika<\/i><\/span>-coloured, the triangle may indicate
\nSachchidananda principle. The butterflies and birds are, of course, life-forces
\nand soul forces, powers or beings. Probably it indicates three stages of
\ntransformation before the supramental can reign altogether or else three that
\nwill exist as the steps leading to the supramental. <\/span><\/p>\n

 <\/p>\n

\nPage \u2013 988<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SECTION TWO Visions and Symbols    ALL visions have a significance of one kind or another. This power of vision is very important for the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-1128","post","type-post","status-publish","format-standard","hentry","category-23-letters-on-yoga-volume-23","wpcat-24-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1128","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1128"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1128\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1128"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1128"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1128"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}