Sri Aurobindo: But ordinarily visions are also called experiences.     Sometimes a vision accompanies an experience and is as it were a visual rendering of it or accompaniment to it, but the experience itself is a separate thing.


Sri Aurobindo:   Vision is something in the conscious state (whether with closed or open eyes) which is not of the physical plane. In “conscious state” I include the consciousness of Samadhi when one is unaware of outward things but conscious of things going on within.  Experience is a wide term which covers almost everything that happens in the inner consciousness — usually it indicates either a spiritual happening, e.g. the descent of peace, the feeling of the presence of the Mother, or an occult experience, e.g. a going into the other worlds in dream and seeing and doing things there.  There are thousands of different kinds of experience.


Sri Aurobindo: Visions are a special kind of experience in which the inner eye is active.     Visions do not come from the spiritual plane — they come from the subtle physical, the vital, the mental, the psychic or from planes above the Mind. What comes from the spiritual planes are experiences of the Divine, e.g. the experience of self everywhere, of the Divine in all etc.


Sri Aurobindo:  The Inﬁnite is in all things and can be seen through them when the vision opens.     By going deep [] one person may see visions; another may fall in deeper consciousness but see no vision — and so on. The result varies with the nature.


Sri Aurobindo:  Yes, it [] can come down into the mind planes bringing peace, wideness, the cosmic consciousness, the realisation of the Divine, the sense of the cosmic forces and other things — without any breaking of the veil through vision.  Ordinarily, however, with most people the inner vision comes ﬁrst.


Sri Aurobindo: I said [] the realisation of the Divine in the mind. If there is to be the total realisation, the breaking of the veil is indispensable.


Sri Aurobindo: Usually the visions precede realisation, in a way they prepare it.     Visions and voices have their place when they are the genuine visions and the true voices. Naturally, they are not the realisation but only a step on the way and one has not to get shut up in them or take all as of value.


Sri Aurobindo:   The vision of the higher planes or the idea of what they are can be had long before the transformation. If that were not possible, how could the transformation take place — the lower nature cannot change of itself, it changes by the growing vision, perception, descent of the higher consciousness belonging to the higher planes? It is through aspiration, through an increasing opening that these visions and perceptions begin to come — the realisation comes afterwards.  No, it was neither optical illusion nor hallucination nor coincidence nor auto-suggestion nor any of the other ponderous and vacant polysyllables by which physical science tries to explain away or rather avoid explaining the scientiﬁcally inexplicable.


Sri Aurobindo: In these matters the scientist is always doing what he is always blaming the layman for doing when the latter lays down the law on things about which he is profoundly ignorant, without investigation or experiment, without ascertained knowledge — simply by evolving a theory or idea out of his own mind and plastering it as a label on the unexplained phenomena.  There is, as I have told you, a whole range or many inexhaustible ranges of sensory phenomena other than the outward physical which one can become conscious of, see, hear, feel, smell, touch, mentally contact — to use the new established Americanism — either in trance or sleep or an inward state miscalled sleep or simply and easily in the waking state. This faculty of sensing supraphysical things internally or externalising them, so to speak, so that they become visible, audible, sensible to the outward eye, ear, even touch, just as are gross physical objects, this power or gift is not a freak or an abnormality; it is a universal faculty present in all human beings, but latent in most, in some rarely or intermittently active, occurring as if by accident in others, frequent or normally active in a few. But just as anyone can with some training learn science and do things which would have seemed miracles to his forefathers, so almost anyone, if he wants, can with a little concentration and training develop the faculty of supraphysical vision. When one starts Yoga, this power is often though not invariably — for some ﬁnd it difﬁcult — one of the ﬁrst to come out from its latent condition and manifest itself, most often without any effort, intention or previous knowledge on the part of the sadhak.


Sri Aurobindo: It comes more easily with the eyes shut than with the eyes open, but it does come in both ways. The ﬁrst sign of its opening in the externalised way is very often that seeing of “sparkles” or small luminous dots, shapes etc. which was your ﬁrst introduction to the matter; a second is, often enough, the seeing of circles of light or colour round objects, most easily round luminous objects like a star; seeing of colours is a third initial experience — but they do not always come in that order. The Yogis in India very often in order to develop the power use the method of, concentrating the vision on a single point or object — preferably a luminous object. Your looking at the star was precisely an exercise in  and had the effect which any Yogi in India would have told you is normal. For all this is not fancy or delusion; it is part of an occult science which has been practised throughout the historic and prehistoric ages in all countries and it has always been known to be not merely auto-suggestive or hallucinatory in its results, but, if one can get the key, veridical and veriﬁable.


Sri Aurobindo: Your ﬁrst scepticism may be natural in a “modern” man plunging into these lasting things of the past, present and future, — natural but not justiﬁable because very obviously inadequate to the facts observed; but once you have seen, the ﬁrst thing you should do is to throw all this vapid pseudo-science behind you, this vain attempt to stick physical explanations on supraphysical things, and take the only rational course. Develop the power, get more and more experience — develop the consciousness by which these things come: as the consciousness develops, you will begin to understand and get the intuition of the signiﬁcances. Or if you want their science too, then learn and apply the occult science which can alone deal with supraphysical phenomena. As for what showed itself to you, it was not mere curious phenomena, not even merely symbolic colours, but things that have a considerable importance.


Sri Aurobindo: Develop this power of inner sense and all that it brings you. These ﬁrst seeings are only an outer fringe — behind lie whole worlds of experience which ﬁll what seems to the material man the gap (your Russell’s inner void) between the earthconsciousness and the Eternal and Inﬁnite.  All visions have a signiﬁcance of one kind or another. This power of vision is very important for the Yoga and should not be rejected although it is not the most important thing — for the most important thing is the change of the consciousness. All other powers like this of vision should be developed without attachment as parts and aids of the Yoga.


Sri Aurobindo:  The particular things seen may be of no importance, but the power of seeing is of importance and can be of great help in the Yoga. It enables you to see things belonging to other planes (other than the physical) and get knowledge that is useful for sadhana — also to have concrete contact with the Mother in those planes (mental, vital, psychic worlds) etc.   Visions come from all planes and are of all kinds and different values. Some are of very great value and importance, others are a play of the mind or vital and are good only for their own special purpose, others are formations of the mind and vital plane, some of which may have truth, while others are false and misleading, or they may be a sort of artistry of that plane. They can have considerable importance in the development of the ﬁrst Yogic consciousness, that of the inner mind, inner vital, inner physical or for an occult understanding of the universe.


Sri Aurobindo: Visions which are real can help the spiritual progress, I mean, those which show us inner realities: one can for instance meet Krishna, speak with him and hear his voice in an inner “real” vision, quite as real as anything on the outer plane. Merely seeing his image is not the same thing, any more than seeing his picture on the wall is the same thing as meeting him in person. But the picture on the wall need not be useless for the spiritual life. All one can say is that one must not attach oneself too much to this gift and what it shows us, but neither is it necessary to belittle it. It has its value and sometimes a considerable spiritual utility.


Sri Aurobindo: But, naturally, it is not supreme, — the supreme thing is the realisation, the contact, the union with the Divine, bhakti, change of the nature etc.    Visions and experiences (especially experiences) are all right; but you cannot expect every vision to translate itself in a corresponding physical fact. Some do, the majority don’t, others belong to the supraphysical entirely and indicate realities, possibilities or tendencies that have their seat there. How far these will inﬂuence the life or realise themselves in it or whether they will do so at all depends upon the nature of the vision, the power in it, sometimes on the will or formative power of the seer.


Sri Aurobindo: People value visions for one thing because they are one key (there are others) to contact with the other worlds or with the inner worlds and all that is there and these are regions of immense riches which far surpass the physical plane as it is at present. One enters into a larger freer self and a larger more plastic world; of course individual visions only give a contact, not an actual entrance, but the power of vision accompanied with the power of the other subtle senses (hearing, touch, etc.) as it expands does give this entrance. These things have not the effect of a mere imagination (as a poet’s or artist’s, though that can be strong enough) but if fully followed out bring a constant growth of the being and the consciousness and its richness of experience and its scope.  People also value the power of vision for a greater reason than that: it can give a ﬁrst contact with the Divine in his forms and powers; it can be the opening of a communion with the Divine, of the hearing of the Voice that guides, of the Presence as well as the Image in the heart, of many other things that bring what man seeks through religion or Yoga.  Farther, vision is of value because it is often a ﬁrst key to inner planes of one’s own being and one’s own consciousness as distinguished from worlds or planes of the cosmic consciousness.


Sri Aurobindo: Yoga experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at ﬁrst, but is the vestibule to deeper experience.  Even when it is not that, — for one can go to experience direct, — it can come in afterwards as a powerful aid to experience; it can be full of indications which help to self-knowledge or knowledge of things or knowledge of people; it can be veridical and lead to prevision, premonition and other openings of less importance but very useful to a Yogi.  In short, vision is a great instrument though not absolutely indispensable.  But, as I have suggested, there are visions and visions just as there are dreams and dreams, and one has to develop discrimination and a sense of values and kinds and know how to understand and make use of these powers. But that is too big and intricate a matter to be pursued now.


Sri Aurobindo:   The visions he has between the eyebrows are not imaginations — they could be so only if he thought them ﬁrst and his thoughts took shape, but as they came independent of his thoughts, they are not visual imagination but vision. This faculty is a useful one in Yoga and it can be allowed to develop; it should not be discouraged. I do not know what he means by not having  in them. What he sees now are probably only images of subtle () scenes and objects; but, when developed, this can become a power of symbolic, representative or real vision, showing the truths of things or realities of this or other worlds or representations of the past, present or future.


Sri Aurobindo: If the concentration goes naturally to the centre between the eyebrows which is the centre of inner mind and its thought, will and vision, there is no harm in that.    These lights and visions are not hallucinations. They indicate an opening of the inner vision whose centre is in the forehead between the eyebrows. Lights are very often the ﬁrst thing seen.


Sri Aurobindo: Lights indicate the action or movement of subtle forces belonging to the different planes of being, — the nature of the force depending on the colour and shade of the light. The sun is the symbol and power of the inner or higher Truth — to see it in meditation is a good sign. The sea is also often symbolic, indicating usually the vital nature, sometimes the expanse of consciousness in movement. The opening of vision must be allowed to develop, but too much importance need not be given to the individual visions unless or until they become evidently symbolic or signiﬁcant or shed light on things in the sadhana etc.


Sri Aurobindo: What was developed in you is a power of true inner vision — this will help you to enter through it into touch with the Divine; you have only to let it develop. Two other things have to develop — the feeling of the Divine Presence and power and inspiration behind your actions, and the inner contact with myself and the Mother. Aspire with faith and sincerity and these will come. I do not wish to give any more precise instructions until I see what happens in you during your stay here; for although the path is common to all, each man has his own way of following it.   The frequent seeing of lights such as those he writes of in his letter is usually a sign that the seer is not limited by his outward surface or waking consciousness but has a latent capacity (which can be perfected by training and practice) for entering into the experiences of the inner consciousness of which most people are unaware but which opens by the practice of Yoga.


Sri Aurobindo: By this opening one becomes aware of subtle planes of experience and worlds of existence other than the material. For the spiritual life a still farther opening is required into an inmost consciousness by which one becomes aware of the Self and Spirit, the Eternal and the Divine.     From what he writes it is apparent that he has a capacity [ ], and it is probable that he would have made more progress if he had not shut the door that was opening.


Sri Aurobindo: Evidently, he made a mistake when he stopped the visions that were coming. Vision and hallucination are not the same thing. The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act upon the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help. It does not come easily to intellectuals as it does to men with a strong life-power or the emotional and the imaginative.


Sri Aurobindo: It is true that the ﬁeld of vision, like every other ﬁeld of activity of the human mind, is a mixed world and there is in it not only truth but much half-truth and error. It is also true that for the rash and unwary to enter into it may bring confusion and misleading inspirations and false voices, and it is safer to have some sure guidance from those who know and have spiritual and psychic experience. One must look at this ﬁeld calmly and with discrimination, but to shut the gates and reject this or other supraphysical experiences is to limit oneself and arrest the inner development.


Sri Aurobindo: Visions and voices are not meant for creating faith; they are effective only if one has faith already.  Visions are not indispensable — they are a help, that is all, when they are of the right kind.     Anybody with a predisposition can develop the power of seeing visions like that.


Sri Aurobindo: People are mistaken in thinking it is a sign of great Yogashakti. Apposite and effective visions, those that reveal movements in the occult workings of the nature or help the spiritual growth, are another matter.     Well, it is difﬁcult to explain [ ].


Sri Aurobindo: I might give the example of St. Paul’s vision on the way to Damascus as an example of a vision which really meant business. You have yourself given the Kurukshetra example. But all visions need not be so stupendous as that — small ones can also be useful.  But the predisposition I spoke of was for visionary display, not for spiritual growth. There are people who can see visions by the hundred and there are those who cannot.


Sri Aurobindo: But it does not follow that the non-visionary cannot have decisive spiritual experiences or the realisation.    The kind of vision you want comes only if the general visual power opens and develops. It is not the greatest form of experience; many advance very far and have high experiences and change of consciousness without it. The important thing is to feel the Presence of the Mother with one and in one, her Light, her Power working, her Ananda.


Sri Aurobindo: The form can be there, if the vision develops, but only as one element of the experience.    I did not quite understand from your letter what is the nature of these sights and objects that pass like a cinema ﬁlm before you.  If they are things seen by the inner vision, then there is no need to drive them away — one has only to let them pass. When one does sadhana an inner mind which is within us awakes and sees by an inner vision images of all things in this world and other worlds — this power of vision has its use, though one has not to be attached to it; one can let them pass with a quiet mind, neither ﬁxing on them nor driving them away.


Sri Aurobindo:   This kind of vision [] almost anybody can have except those who live too much in the mind. For others it is very near to the surface, this faculty of vision. Many have it in this elementary way without doing any Yoga at all.


Sri Aurobindo:   The power of occult seeing is there in everyone, mostly latent, often near the surface, sometimes but much more rarely already on the surface. If one practises, it is pretty certain to come out sooner or later, — though some have a difﬁculty and with them it takes time; those in whom it comes out at once have had all the time this power of occult vision near the surface and it emerges at the ﬁrst direct pressure.  Such visions [] often happen when the inner sight is open.


Sri Aurobindo: These were evidently two powers of the supraphysical world. One has to see quietly whatever comes of this kind — there is no reason to fear them, any more than if you saw a picture or moving ﬁgures in the cinema.  When the sadhana progresses, one almost always gets the power of vision; what one sees is true if one remains in the right consciousness. There are also wrong voices and experiences.  The people who have gone mad, went mad because they were egoistic, began to think themselves great sadhaks and attach an exaggerated importance to themselves and their experiences; this made them get a wrong consciousness and wrong voices and visions and inspirations.


Sri Aurobindo: They attached so much importance to them that they refused to listen to the Mother and ﬁnally became hostile to her because she told them they were in error and checked their delusions. Your visions and experiences are very true and good and I have explained to you what they signify — the wrong ones tried to come but you threw them away, because you are not attached to them and are ﬁxed on the true aim of sadhana. One must not get attached to these things, but observe them simply and go on; then they become a help and cannot be a danger.  There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic.


Sri Aurobindo: Just as your physical eyes see things in the physical world, so the inner eye sees things and images that belong to the other worlds and subtle images of things of this physical world also.     Everything not physical is seen by an inner vision.


Sri Aurobindo: When the inner vision opens, there can come before it all that ever was or is now in the world, even it can open to things that will be hereafter — so there is nothing impossible in seeing thus the ﬁgures and the things of the past.     The inner vision can see objects — but it can also see instead the vibration of the forces which act through the object.


Sri Aurobindo: This realm (whose centre is between the eyebrows) is the realm of inner thought, will, vision — the motor-car indicates a rapid progress in this part of the consciousness. The motor-car is a symbolic image, these images do not refer to anything physical.  These things take place in the inner mind or inner vital and  usually there is a truth behind them, but the form in which they come into the mind may be imperfect — i.e. the meaning may be something not perfectly revealed in the words.


Sri Aurobindo:   Things inside can be seen as distinctly as outward things whether in an image by the subtle vision or in their essence by a still more subtle and powerful way of seeing; but all these things have to develop in order to get their full power and intensity.  It is the inner vision that is opened or opening in you. When that opens, the ﬁrst thing that you see is colours or lights moving or small or vague shapes or objects — afterwards ﬂowers etc., then ﬁgures of people, scenes, landscapes, things happening etc. Often by the power of this subtle vision the sadhak can see the image of the Divine he worships in his heart and so feel more concretely the presence.


Sri Aurobindo:   The seeing of colours is the beginning of inner vision, what is called. Afterwards this vision opens and one begins to see ﬁgures and scenes and people. It is good that the seeing began with an image of the Mother.


Sri Aurobindo:   When one tries to meditate, the ﬁrst obstacle in the beginning is sleep. When you get over this obstacle, there comes a condition in which, with the eyes closed, you begin to see things, people, scenes of all kinds. This is not a bad thing, it is a good sign and means that you are making progress in the Yoga. There is, besides the outer physical sight which sees external objects, an inner sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds; it is the inner sight which is opening in you.


Sri Aurobindo: It is the working of the Mother’s force which is opening it in you, and you should not try to stop it. Remember the Mother always, call on her and aspire to feel her presence and her power working in you; but you do not need, for that, to reject this or other developments that may come in you by her working hereafter. It is only desire, egoism, restlessness and other wrong movements that have to be rejected.


Sri Aurobindo: The visions you describe are those which come in the earliest stages of sadhana. At this stage most of the things seen are formations of the mental plane and it is not always possible to put on them a precise signiﬁcance, for they depend on the individual mind of the sadhak. At a later stage the power of vision becomes important for the sadhana, but at ﬁrst one has to go on without attaching excessive importance to the details — until the consciousness develops more. The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the Yoga.  Your visions are not mental images but signiﬁcant symbols.


Sri Aurobindo: The white dove is the higher divine or spiritual Consciousness above the mental surrounded by the golden lightnings of the Truth.  The lamb is the psychic aspiring to the Truth. When one has a thought or feeling and creates a mental form of it, that is a mental image — or when not so positively or consciously self-created forms arise either in meditation or sleep, which correspond to mental thoughts or vital feelings, one’s own or those of others, those also are simply mental images or vital formations. The true signiﬁcant ones are those that come of themselves and correspond to things, states of consciousness or a play of forces that are actual and not determined mainly by one’s ideas, will or feelings.


Sri Aurobindo:  Visions are of all kinds — some are merely suggestions of what wants to be or is trying to be, some indicate some approach of the thing or movement towards it, some indicate that the thing is being done.   Nothing has to be done to develop them [].  They develop of themselves by the growing practice of seeing, — what was faint becomes clear, what was incomplete becomes complete. One cannot say in a general way that they are real or unreal. Some are formations of the mind, some are images that come to the sight of themselves, some are images of real things that show themselves directly to the sight — others are true pictures, not merely images.


Sri Aurobindo:   No rule of a general character can be given. Each vision or dream has to be taken by itself; some are mental constructions, symbols or indications, some are vital possibilities truly or falsely represented, some are representations of physical facts — but this last is more rare.   The seeing of the body (at least one’s own) in its internal parts is a Yogic power developed by the Raja and Hathayogins — I suppose it could be extended to the body of others.


Sri Aurobindo: There is also the sense of subtle smells and I have noticed that sometimes one smell persists.     Subtle images can be images of all things in all worlds.


Sri Aurobindo:   There is no criterion [ ], but one can easily distinguish if one is in the inward condition, not sleep, in which most visions take place by the nature of the impression made. A vision in dream is more difﬁcult to distinguish from a vivid dream-experience, but one gets to feel the difference.


Sri Aurobindo: Vision in trance is vision no less than vision in the waking state.  It is only the condition of the recipient consciousness that varies — in one the waking consciousness shares in the vision, in the other it is excluded for the sake of greater facility and range in the inner experience. But in both it is the inner vision that sees.


Sri Aurobindo: The physical things are simply an occasion or starting-point for the inner vision to work through the open eyes and bring in the signiﬁcant inner things.  It depends on the nature of the symbolic vision whether it is merely representative, offering to the inner vision and nature (even though the outer mind has not the understanding, the inner can receive its effect) the thing symbolised in its ﬁgure or whether it is dynamic. The Sun symbol, for instance, is usually dynamic. Again among the dynamic symbols some may bring simply an inﬂuence of the thing symbolised, some indicate what is being done but not yet ﬁnished, some a formative experience that visits the consciousness, some a prophecy of something that may or will or is soon about to happen. There are others that are not merely symbols but present actualities seen by the vision in a symbolic ﬁgure.


Sri Aurobindo:   When the colours begin to take deﬁnite shapes [], it is a sign of some dynamic work of formation in the consciousness — a square for instance means that some kind of creation is in process in some ﬁeld of the being; the square indicates that the creation is to be complete in itself while the rectangle indicates something partial and preliminary. The waves of colour mean a dynamic rush of forces and the star may in such a context indicate the promise of the new being that is to be formed. The blue colour must here be the Krishna light — so it is a creation under the stress of the Krishna light. All these are symbols of what is going on in the inner being, in the consciousness behind, and the results well up from time to time in the external or surface consciousness in such feelings as the awareness of a softening and opening which you had, devotion, joy, peace, Ananda etc.


Sri Aurobindo: When the opening is complete, there is likely to be a more direct consciousness of the working that is going on behind till it is no longer behind but in the front of the nature.    When you see a square, that is a symbol of complete creation; when you see a buffalo rushing upon you and missing and feel you have escaped a great danger, that is a transcription. Something actually happened of which the buffalo’s ineffectual rush was your mind’s transcription — the rush of some hostile force represented by the buffalo.  Subjective visions can be as real as objective sight — the only difference is that one is of real things in material space, while the others are of real things belonging to other planes down to the subtle physical; even symbolic visions are real insofar as they are symbols of realities.


Sri Aurobindo: Even dreams can have a reality in the subtle domain. Visions are unreal only when these are merely imaginative mental formations not representing anything that is true or was true or is going to be true.  In this case the thing seen [ ] can be taken as true since it has been seen by many and always in the same relation and still more because it has been conﬁrmed by what was seen by Yashodabai and Krishnaprem. It means obviously that your singing by the power of the bhakti it expresses can and does bring the presence of Krishna there. It is not that Krishna “shows himself”, but simply that he is there and some who have the power of vision catch sight of him and others who have not the power fail to do so.


Sri Aurobindo: This power of vision is sometimes inborn and habitual even without any effort of development, sometimes it wakes up of itself and becomes abundant or needs only a little practice to develop; it is not necessarily a sign of spiritual attainment, but usually when by practice of Yoga one begins to go inside or live within, the power of subtle vision awakes to a greater or less extent; but this does not always happen easily, especially if one has been habituated to live much in the intellect or in an outward vital consciousness.  I suppose what you are thinking of is “darshan”, the selfrevelation of the Deity to the devotee; but that is different, it is an unveiling of his presence, temporary or permanent, and may come as a vision or may come as a close feeling of his presence which is more intimate than sight and a frequent or constant communication with him ; that happens by deepening of the being into its inner self and growth of consciousness or by growth of the intensity of bhakti. When the crust of the external consciousness is sufﬁciently broken by the pressure of increasing and engrossing bhakti, the contact comes.


Sri Aurobindo: It is quite usual at a certain stage of the sadhana for people who have the faculty to see or hear the Devata of their worship and to receive constant directions from him or her with regard either to action or to sadhana. Defects and difﬁculties may remain, but that does not prevent the direct guidance from being a fact. The necessity of the Guru in such cases is to see that it is the right experience, the right voice or vision — for it is possible for a false guidance to come as it did with and.


Sri Aurobindo: These things [ ] are the result of past thoughts and inﬂuences. They are of various kinds — sometimes merely thought-forms created by one’s own thought-force to act as a vehicle for some mental realisation — sometimes Powers of different planes that take these forms as a support for their work through the individual, — but sometimes one is actually in communion with that which had the name and form and personality of Buddha or Ramakrishna or Vivekananda or Shankara.  It is not necessary to have an element akin to these personalities — a thought, an aspiration, a formation of the mind or vital are enough to create the connection — it is sufﬁcient for a vibration of response anywhere to what these Powers represent.  Cosmic vision is the seeing of the universal movements — it has nothing to do with the psychic necessarily. It can be in the universal mind, the universal vital, the universal physical or anywhere.


Sri Aurobindo: What do you mean here by psychic vision? Inner vision means the vision with the inner seeing as opposed to outer vision, the external sight with the surface mind or the surface eyes.  Psychic in the language of this Yoga is conﬁned to the soul, the psychic being — it is not as in the ordinary language in which if you see a ghost it is called a psychic “vision”: we speak of the inner vision or the subtle sight or the occult sight — not the psychic vision.


Sri Aurobindo:   The “sight” spoken of [] is not a sense vision but an experience in the inner consciousness which is more true and living and dynamic than the experiences given to the external consciousness by the material senses.  There is also a psychic vision by which one can see the forms of the Gods or one of the many forms in which the Ishwara reveals himself to the Bhakta.  There is too an inner or subtle sense and sight by which one can see and experience forms and happenings which are not present to the physical eye and also those which belong to other planes than that of the physical world. There are many supraphysical worlds and one can get into contact with these worlds and their beings only by an awakening or developing of this inner sense.


Sri Aurobindo: The mental visions are meant to bring in the mind the inﬂuence of the things they represent.    Inner vision is vivid like actual sight, always precise and contains a truth in it. In mental vision the images are invented by the mind and are partly true, partly a play of possibilities. Or a mental vision like the vital may be only a suggestion, — that is a formation of some possibility on the mental or vital plane which presents itself to the sadhak in the hope of being accepted and helped to realise itself.


Sri Aurobindo:   The visions and experiences you have described are all of the mental plane and show a great openness and purity of the inner mental being free from unfavourable inﬂuences. But it is difﬁcult to tell the precise signiﬁcance of those that are in the nature of colours, lights, a star etc., because they depend on contacts which are personal to the sadhaka. The ﬁrst ﬁve are of this kind and appear to indicate contact with powers, inﬂuences, personalities (godheads), etc. of the higher mental plane. E.g. the light of pink colour might be that of some inﬂuence or godhead of love or bhakti in contact with the mental being.


Sri Aurobindo: In some cases it may be the ﬁgure of a formation of the mental being itself. The ﬂowers, diamonds and gems etc. would seem to indicate contact with Radha, Mahalakshmi and Mahakali inﬂuences. The vision of writing is also frequent on the mental plane — it is known by us as the, and if it organises itself so as to be legible and intelligible, it can embody many things such as intuitions, messages from one or other of the mental planes — the voice you heard was probably one of these messages. There is no necessity to explain the vision of the form of the Mother and mine — for that is clear.  The dream was on the vital plane.


Sri Aurobindo: Dreams or visions on the vital plane are usually either (1) symbolic vital visions (2) actual occurrences on the vital plane (3) formations of the vital mind, either of the dreamer or of someone else with whom he contacts in sleep or of powers or beings of that plane. No great reliance can be put on this kind of experience.     These are visions of the vital world and the vital planes and one sees hundreds of them there.


Sri Aurobindo: Those of the type of the ﬁrst have no signiﬁcance; they are only things seen just as on earth you may see a man bathing in water. The other seems to indicate a being or else simply a Force given form entering into the consciousness.  All the parts of the consciousness are like ﬁelds into which forces from the same planes of consciousness in the universal Nature are constantly entering or passing. The best thing is to observe without getting affected in either way or without attaching too much importance — for these are minor experiences and one’s concentration must call the major ones.


Sri Aurobindo:   Most of these visions are the result of your getting into contact with a certain ﬁeld of forces in the vital world which are at present creating the pressure for war and revolution and all catastrophic things in Europe. It was from here that these menacing visions were coming. There is no coherence or reality in them. Chhinnamasta is a symbol of this kind of force, feeding as it were the world with her own blood.


Sri Aurobindo: They have to be at once rejected. It was not meant that you should be inactive, but that there was sufﬁcient Force gathering to carry on the sadhana as if by an automatic action. But the consent of the sadhak, his rejection of all that comes against is always necessary.   It is the vital plane — probably the vital physical. It is mostly there that the beings of the vital world appear with animal heads or features.


Sri Aurobindo: A human ﬁgure with a dog’s face means a very coarse and material sexual energy. Of course, all such energies can be transformed and cease to be sexual — turned into material strength of some kind, just as the seminal force can be turned by brahmacharya into ojas.     This gazing on a ﬂame or a bright spot is the traditional means used by Yogis for concentration or for awakening of the inner consciousness and vision.


Sri Aurobindo: You seem to have gone by the gazing into a kind of surface (not deep) trance, which is indeed one of its ﬁrst results, and begun to see things probably on the vital plane. I do not know what were the “dreadful objects” you saw but that dreadfulness is the character of many things ﬁrst seen on that plane, especially when crossing its threshold by such means. You should not employ these means, I think, for they are quite unnecessary and besides, they may lead to a passive concentration in which one is open to all sorts of things and cannot choose the right ones.  All that can be seen with closed eyes can be seen with open eyes also; it is sufﬁcient that the inner sight should extend to the subtle physical consciousness for that to happen.   One can see [] either with open or closed eyes or both.


Sri Aurobindo: It is a matter of temperament or idiosyncrasy which one starts with.      The world you see is in some subtle physical plane where men see the gods according to their own ideas and images of them.


Sri Aurobindo:  As you were concentrating your attention on the electric light, it may have been the god of electricity you saw, Vaidyuta Agni.  There is no reason why he should have many faces — the manyheaded or many-armed ﬁgures belong usually to the vital plane — and it may not have been in his vital form that he was manifesting. As for the colours, colours are symbols of forces and Agni need not be pure red — the principle of Fire can manifest all the colours and the pure white ﬁre is that which contains in itself all the colours.    The gods in the overmental plane have not many heads and arms — this is a vital symbolism, it is not necessary in other planes.


Sri Aurobindo: This ﬁgure [] may have belonged to the subtle physical plane.    (1) It [] was seen through the physical eyes but by the subtle physical consciousness; in other words there was an imposition of one consciousness upon another. After a certain stage of development, this capacity of living in the ordinary physical consciousness and yet having superadded to it another and more subtle sense, vision, experience becomes quite normal. A little concentration is enough to bring it; or, even, it happens automatically without any concentration.


Sri Aurobindo: As the ﬂower was a subtle physical object, not entirely material in the ordinary sense of the word (though quite substantial and material in its own plane, not an illusion), a camera would not be able to detect it — except in the case of one of those abnormal interventions by which a subtle form has been thrown upon the material plate.  It could be sensed in a dark room, though not so easily, and it would not then have so vivid an appearance — unless you are able to bring out something of the light of the subtle physical plane to surround it and give it its natural medium.  If seen with the eyes shut, it would be no longer a subtle physical form, but an object or formation of the vital, mental or other plane. Unless, indeed, the inner consciousness had progressed so far as to be able to project itself into the physical planes; but this is a rare and, in most cases, a late development.  (2) It is not, usually, the object that vanishes; it is the consciousness that changes.


Sri Aurobindo: Owing to lack of sustained capacity or lack of training, one is not able to keep the subtle physical vision which is what was really seeing the object. This subtle physical vision comes easiest in the moment between light sleep and waking — either when one just comes out of the sleep or when one is just going into it. But one can train oneself to have it when one is quite wide awake.  At ﬁrst when one begins to see, it is quite usual for the more ill-deﬁned and imprecise ﬁgures to last longer while those which are successful, complete, precise in detail and outline are apt to be quite momentary and disappear in an instant. It is only when the subtle vision is well developed that the precise and full seeing lasts for a long time.


Sri Aurobindo: This results from the difﬁculty of keeping what is still an abnormal consciousness and also, in this case, from the difﬁculty of keeping the two momentarily superimposed consciousnesses together.  (3) There are all kinds in the experiences of each plane — symbolic forms, ﬁgures of suggestion, thought-ﬁgures, desireformations or will-formations, constructions of all kinds, things real and lasting in the plane to which they belong and things ﬁctitious and misleading. The haphazardness belongs to the consciousness that sees with its limited and imperfect way of cognizing the other worlds, not to the phenomena themselves.  Each plane is a world or a conglomeration or series of worlds, each organised in its own way, but organised, not haphazard;  only, of course, the subtler planes are more plastic and less rigid in their organisation than the material plane.


Sri Aurobindo: The sounds of bells and the seeing of lights and colours are signs of the opening of the inner consciousness which brings with it an opening also to sights and sounds of other planes than the physical. Some of these things, like the sound of bells, crickets etc., seem even to help the opening. The Upanishad speaks of them as. The lights represent forces — or sometimes a formed light like that you saw may be the Light of a being of the supraphysical planes.


Sri Aurobindo: When the inner senses open, or any of them, one sees or hears things belonging to the other planes automatically. What one sees or hears depends on the development of the inner sense.  It depends on what you hear whether these are the symbol sounds only which have a connection with the sadhana or simply other-plane sounds of an ordinary character.


Sri Aurobindo: It depends on the nature of the sounds. Some have a connection [], others are merely sounds of the other planes.  When the mind becomes quiet, there are certain sounds that are heard, which are supposed to be signs of the awakening of the subtle senses and the inner consciousness.


Sri Aurobindo: Sounds in the ear indicate a pressure to open the inner consciousness.      The sound is a very good sign.


Sri Aurobindo: It comes when the inner consciousness is opening or preparing to open to the Yoga-force and the deeper experiences it brings.    They [] are the signs of a working going on to prepare something — but as that is a general thing, it cannot be said from the sounds themselves what the preparation is.


Sri Aurobindo: The sounds or voices you hear are like the sights (persons, objects) you see. As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from supraphysical beings. But here you must be careful. If conﬂicting voices try to tell you what to do or not to do, you should not listen to them or reply. It is only myself and the Mother who can tell you what you should or should not do or guide or advise you.


Sri Aurobindo:   Such sounds (bells, bees, crickets etc.) are stated in the Upanishad to be signs of realisation approaching. They come very commonly when the inner or subtle consciousness is awake.


Sri Aurobindo:   The hearing of the bells has always been considered a sign or a premonition of the opening of the inner being to spiritual experience.    It [] is one of the many symbol sounds one hears in Yoga. The conch shell is the sound of victory.


Sri Aurobindo:   Both of these [] are usually sounds that indicate the opening or attempt to open to the cosmic consciousness.


Sri Aurobindo: The music you heard was the music of the divine call to the soul — like the ﬂute of Krishna.  It [] was not an opening of occult knowledge and powers, but simply an opening of the inner consciousness.     Subtle smells of that kind [] are a common feature of occult experience.


Sri Aurobindo: Their exact nature and varies, but they have no gross physical cause.     The smell [] is due to something in the person’s vital-physical. That something may not be prominent at all times.


Sri Aurobindo: When it is, the smell is there.     I wrote [] that the something may be of different kinds in different cases and one cannot give a rule that it is this or it is that. What has the dirtiest smell is sex.


Sri Aurobindo:   Every man has a different smell; also there is a particular smell that goes with different states of the vital-physical. Animals (like the dogs) recognise a man and his character by the smell. The human sense has lost this acuteness, but it can be recovered by a development in the sense consciousness. That is what probably has happened in your case.


Sri Aurobindo: There are others in the Asram who have the same experience.  Light is always seen in Yoga with the inner eye and even with the outer eye, but there are many lights; all are not and all do not come from the.   Lights of various colours are one of the ﬁrst things people see when they meditate.


Sri Aurobindo: There is no imagination in the seeing of these lights — it is when the inner vision is open or active that one sees them — for they themselves are subtle and not physical lights.     A concentrated mind is not always necessary for seeing the light — if there is an opening anywhere in the consciousness, that is sufﬁcient.   It is not necessary to have the mind quiet in order to see the lights — that depends only on the opening of the subtle vision in the centre which is in the forehead between the eyebrows.


Sri Aurobindo: Many people get that as soon as they start sadhana. It can even be developed by effort and concentration without sadhana by some who have it to a small extent as an inborn faculty. The quietude of the mind is needed for other things, such as the feeling of the presence of the Mother etc.   Light between the eyebrows indicates some opening of the Ajnachakra, which is there — it is the centre of the inner mind, inner will and occult vision.


Sri Aurobindo: The light outside means a touch or inﬂuence of the Force indicated by the light (golden is truth-light, blue is some spiritual force from the upper planes), while within means that it has penetrated and is established or is frequently active in the nature itself. Light above means a Force descending upon the mind, light around a general enveloping inﬂuence.    The golden and blue lights are both of them lights of Krishna.  It was intimated to you by your seeing them once that they are there within you waiting to manifest.


Sri Aurobindo: But it is by a psychic and spiritual, not a physical pressure that it must be done. If the mind can become silent and not interfere and if the nature can become more pure and both open to what is above the mind, these lights descend into the body and with them the divine inﬂuence.  Light or rays of light are always light of the higher consciousness working in the being to illumine or to purify or to awaken the consciousness or attune it to the Truth.    It [] is the power that enlightens whatever it falls upon — the result may be vision, memory, knowledge, right will, right impulse etc.


Sri Aurobindo:   There are many lights of various planes — there is also the Divine Light that comes down from the higher planes and illumines the Adhar.     It is not necessary or possible to deﬁne [].


Sri Aurobindo: Light is light just like the light you see, only subtle — it clariﬁes the consciousness and works as a force and makes knowledge possible.      It


Sri Aurobindo: [ ] has no function — it is just Light of Divine Consciousness. If you mean the result, it is supposed to illumine, to remove darkness and obscurity, to make the nature ﬁt for true consciousness, Knowledge etc.   Light is a general term.


Sri Aurobindo: Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness. But this Light also assumes different forms such as the white light of the Mother, the pale blue light of Sri Aurobindo, the golden light of Truth, the psychic light (pink and rose) etc.   The light, colours, ﬂowers are always seen when there is a working of the forces within at a certain stage of the sadhana. The light of course indicates an illumination of the consciousness, the colour the play of forces mental (yellow), physical and vital, but forces making for enlightenment of these parts of the being.  The ﬂowers usually indicate a psychic activity.


Sri Aurobindo: One sometimes sees the Light in masses, sometimes in forms — and the most common forms are sun, moon, star or ﬁre.    The Light is often seen in front before the centre of inner vision, mind and will which is between the eyebrows in the forehead.  The Sun means the formed Light of the Divine Truth, the starry light is the same Light acting as a diffused Power on the ordinary consciousness which is seen as the night of Ignorance. The call brought the Light etc. streaming down into the inner being.


Sri Aurobindo:   It is not balls or ﬂashes of light [], but a ﬂow or sea of Light entering into the body and surrounding it and illumining the whole ﬁeld of consciousness. There can also be a vivid sense of Light and illumination without the vision. It can be seen or felt usually as an intense white or diamond or golden Light or something like sunlight or, for many, a blue or bluish white light.


Sri Aurobindo:    What you saw was the procession of the chariots of the gods (Divine Powers) bringing light ﬂashes into the air and the other was the corresponding movement of lightning ﬂashes of the Truth in the heart lighting up the consciousness. These lightning ﬂashes do not as yet bring knowledge — as the sunlight from above the mind does, — but they prepare the consciousness for realisation and knowledge.


Sri Aurobindo:   Sparks or movements of light indicate the play of forces in the consciousness or around it.   Any well-formed illumined thought can be seen as a spark of light.


Sri Aurobindo: A glow means a subdued but rich light or else a sort of warm exhilaration of a luminous kind.  (1) The lid of the skull opening means that the mental being has opened to the Divine Light and the ﬂames indicate aspiration ﬁlled with the Light arising to join the mental part to what is above Mind.  (2) The Divine Light from above is of various colours. White is the Divine Power of purity, blue the light of the spiritual consciousness, gold the hue of the supramental knowledge or of knowledge from the intermediate planes.  (3) OM golden rising to the sky = the cosmic consciousness supramentalised and rising towards the Transcendent consciousness.


Sri Aurobindo: (1) and (2) indicate either something that is happening at present or a potentiality that is trying to materialise. (3) symbolises the process of the Yoga which will be followed if this potentiality is realised and pursued to its natural goal.     About your vision.


Sri Aurobindo: It came as an answer to your call for the removal of ugly things in your own nature and you were shown how it would be effectively done.  First a vivid realisation was given of what the lower nature is, its terrible darkness and ugliness in which men contentedly live. But having realised its true nature a cry came from your lower nature itself for the change.  You were then shown the light of the higher nature by whose descent the change could come — the white light of the Mother’s consciousness and a ﬂame of it descended into you by the usual path and ﬁlled you with the light. From there it descended into the subconscient and brought the light there.


Sri Aurobindo: As a result the consciousness (it was the inner consciousness) became like a crystal pillar connecting the heights with the depths, the superconscient with the subconscient. In it the image of the Mother ﬁlled with the light in her.  You were then shown a symbol of the, the change in the universal Nature. This change was only in seed and in symbol. Afterwards this part of the vision disappeared and you saw again the darkness of the lower Nature.


Sri Aurobindo: But in you the light was there still and the assurance that it brings. For it is in the individual that the change must ﬁrst come and it is with the light and the faith in the individual as a support that the wider change can be made.  Colour and light are always close to each other — colour being more indicative, light more dynamic. Colour incandescent becomes light.


Sri Aurobindo: As for the exact symbolism of colours, it is not always easy to deﬁne exactly, because it is not rigid and precise, but complex, the meaning varying with the ﬁeld, the combinations, the character and shades of the colour, the play of forces. A certain kind of yellow, for instance, is supposed by many occultists to indicate the, the intellect, and it often has that sense, but occurring among a play of vital forces it could not always be so interpreted — that would be too rigid. Here all one can say is that the blue (the particular blue seen, not every blue) indicated the response to the Truth; the green — or green — is very usually associated with Life and a generous emanation or action of forces — often of emotional life-force, and it is probably this that it would indicate here.   The rays which you saw the trees giving out are there always, only they are veiled to the ordinary material vision. I said the blue and gold together indicated the combined presence of Krishna and Durga-Mahakali; but gold and yellow have different significances.


Sri Aurobindo: Yellow in the indication of forces signiﬁes the thinking mind,, and the pink (modiﬁed here into a light vermilion) is a psychic colour; the combination probably meant the psychic in the mental.  In interpreting these phenomena you must remember that all depends on the order of things which the colours indicate in any particular case. There is an order of signiﬁcances in which they indicate various psychological dynamisms, e.g., faith, love, protection, etc. There is another order of signiﬁcances in which they indicate the aura or the activity of divine beings, Krishna, Mahakali, Radha or else of other superhuman beings; there is another in which they indicate the aura around objects or living persons — and that does not exhaust the list of possibilities. A certain knowledge, experiences, growing intuition are necessary to perceive in each case the true signiﬁcance.


Sri Aurobindo: Observation and exact description are also very necessary; for sometimes people say, for instance, yellow when they mean gold or; there are besides different possible meanings for different shades of the same colour. Again, if you see colour near or round a person or by looking at him or her, it does not necessarily indicate that person’s aura; it may be something else near him or around him. In some cases it may have nothing to do with the person or object you look at, which may serve merely the purpose of a background or a point of concentration — as when you see colours on a wall or by looking at a bright object.


Sri Aurobindo: There are no separate colours of the beings. There is a characteristic colour of mind, yellow, of the psychic, pink or pale rose, of the vital, purple; but these are colours corresponding to the forces of mind, psychic, vital — they are not the colours of the beings. Also other colours can play, e.g. in the vital, green and deep red as well as purple and there are other colours for the hostile vital forces.    The lights one sees in concentration are the lights of various powers or beings or forces and often lights that come down from the higher consciousness.


Sri Aurobindo: The violet light is that of the Divine Compassion ( — Grace) — the white light is the light of the Mother (the Divine Consciousness) in which all others are contained and from which they can be manifested.  Purple is the colour of vital power. “Red” depends on the character of the colour, for there are many reds — this may be the colour of the physical consciousness.


Sri Aurobindo: As for the tricoloured ball of energy, I am not quite sure, but it may mean the triple force, Love, Light, Life which are contained and constrained in the inconscient sleep of the Shakti in the Muladhara. Possibly an observation of the colours might determine the signiﬁcance; but this is not sure, as the colours on these lower planes have various meanings.     The four lights were the lights of the Truth, — white the purity and power of the divine Truth, green its active energy for work, blue the spiritual consciousness of the divine Truth, the gold its knowledge.


Sri Aurobindo:   The silver temple is that of the spiritualised mind — the golden is that of the divine Truth. Yellow is the colour of the light of the thinking mind — white is that of the divine consciousness.  White light indicates the divine consciousness.


Sri Aurobindo:   White indicates a force of purity.   The forces that come with white light are usually those of purity and peace.


Sri Aurobindo:   The important experience is that of the white ray in the heart — for that is a ray of the Mother’s light, the white light, and the illumining of the heart by this light is a thing of great power for this sadhana.     The white light is, as you know, the Mother’s light — it is the light of the Force of the Divine Consciousness; the sun of white light is symbolic of that Force in its origin and fullness of manifestation.


Sri Aurobindo: It is a very good sign and if one feels its power in the being or mind or body it can have a strong inﬂuence.     What you saw was the Light (the white Light is the Mother’s) which is always there in a mass; but it is seen only when the inner (Yogic) eye is open and the consciousness in some part of it at least can enter into touch with the Light.


Sri Aurobindo:   The diamond light is the Mother’s own light (that of divine Consciousness) at its most intense.  The white light is that of the Pure Conscious Force from which all the rest come. The golden light is that of the Divine Truth on the higher planes.


Sri Aurobindo: The pale blue light is mine — the white light is the Mother’s. The world you saw above the head was the plane of the illumined Mind which is a level of consciousness much higher than the human intelligence. It is there that the Divine Light and Power come down to be transmitted to the human consciousness and from there they work and prepare the transformation of the human consciousness and even the physical nature.    The two ﬁrst [] are the Mother’s light and mine — the golden red is the touch of the Truth in the physical.


Sri Aurobindo: The pale whitish blue light is “Sri Aurobindo’s light” — it is the blue light modiﬁed by the white light of the Mother.     The snake form is a symbol of Energy and the white blue light may be that of the Mother’s consciousness in the higher mind,  or if it is not two separate colours but whitish blue then it is Sri Aurobindo’s light.


Sri Aurobindo: The light is a manifestation of Force, the nature of the force being indicated by the colour of the Light.     The lights indicate the action of certain forces, usually indicated by the colour of the light. Whitish blue is known as Sri Aurobindo’s light or sometimes Sri Krishna’s light.


Sri Aurobindo:   Whitish blue is Krishna’s light or mine; deeper blues often indicate light from the higher consciousness.   There are two pale blues, one which is whitish blue and is known as Sri Aurobindo’s light, the other quite blue which is that of the higher consciousness just above mind.   The meaning of blue light depends on the exact character of the colour, its shade and nature.


Sri Aurobindo: A whitish blue like moonlight is known as Krishna’s light or Sri Aurobindo’s light — light blue is often that of the Illumined Mind — there is another deeper blue that is of the Higher Mind; another, near to purple, which is the light of a power in the vital.  Blue light, according to the shades, means several different things.    If the blue lights [] were of different shades it might mean the overhead planes, Overmind, Intuition, Illumined Mind, Higher Mind.   The light from the higher planes of consciousness just above the mind is blue.


Sri Aurobindo:  The light indicates an action of force (bluish probably indicates the spiritual-mind-force), the rest was a working to open the higher spiritual centre ().     Blue is the normal colour of the spiritual planes; moonlight indicates the spiritual mind and its light.


Sri Aurobindo:   Moonlight indicates spirituality — the blue light may be that of the higher or illumined mind.     The plane with the blue light is the Higher Mind which is just above the ordinary human intelligence, the ﬁrst of several planes of higher consciousness through which one has to pass in order to reach the Divine Truth.


Sri Aurobindo: Something from your mind (thinking willing mind) is trying to rise up into the blue light of the Higher Mind so as to join and become one with it.     There is one blue that is the higher mind, a deeper blue that belongs to the mind — Krishna’s light in the mind.   There are different Krishna lights — pale diamond blue, lavender blue, deep blue etc.


Sri Aurobindo: It depends on the plane in which it manifests.     Diamond blue is Krishna’s light in the overmind — lavender blue in intuitive mind.   There is the whitish moonlight blue of Krishna’s light — lavender blue of devotion, deep blue of the physical mind, sapphire blue of the higher mind and many others.


Sri Aurobindo:    All blue is not Krishna’s light.


Sri Aurobindo:   Blue is also the Radha colour.  The violet is the light of the Divine grace and compassion.


Sri Aurobindo: “Violet” is the colour of benevolence or compassion, but also more vividly of the Divine Grace — represented in the vision as ﬂowing from the heights of the spiritual consciousness down on the earth. The golden cup is I suppose the Truth consciousness.     Violet is indeed the colour or light of Divine Compassion, so also of Krishna’s grace.


Sri Aurobindo: Golden Light is the light of the divine Truth descending from above.     The golden light is the light of the Divine Truth which comes out from the supramental sunlight and, modiﬁed according to the level it crosses, creates the ranges from Overmind to higher Mind.   The golden light is usually a light from the supermind — a light of Truth-Knowledge (it may sometimes be the supramental Truth-Knowledge turned into overmind or intuitive Truth).


Sri Aurobindo:   It [] always means the light of Truth — but the nature of the Truth varies according to the plane to which it belongs.  Light is the light of consciousness, truth, knowledge — the Sun is the concentration or source of the Light.


Sri Aurobindo:  The sunlight is the light of the Truth itself — whatever power of Truth it may be — while the other lights derive from the Truth.   The Light of the Sun descending into the heart (the Sun of the Knowledge) turns upon the physical and puriﬁes it.   The golden light is the promise of the higher knowledge. For the coming of that knowledge the silence of the frontal exterior mind is necessary.


Sri Aurobindo:   Gold is always the symbol of the higher Truth.     The hand with the gold pen writing golden letters was perhaps an indication of the Mother writing the things of the Divine Truth in you, — for gold in these visions is the symbol of the Divine Truth.


Sri Aurobindo:   The spiritual Power is naturally more free on its own level than in the body. The golden colour indicates here Mahakali force which is the strongest for the working in the body.


Sri Aurobindo:   The different parts [] are naturally coloured by the lights of the powers that come down (golden of Overmind and Intuition, blue of higher, illumined and intuitive mind) while keeping their own characteristic shade as an element.  Gold-green: gold indicates at its most intense something from the supramental, otherwise overmind truth or intuitive truth deriving ultimately from the supramental Truth consciousness.  Green has much to do with the vital and indicates here, I think, the emotional forces in their outpouring. The play of the emotional forces in the divine Truth is, obviously, very pertinent to the working of the Krishna lights.


Sri Aurobindo:  Sunlight is the direct light of the Truth; when it gets fused into the vital, it takes the mixed colour — here gold and green — just as in the physical it becomes golden red or in the mental golden yellow.  Golden red is the colour of the supramental physical light — so this yellow red may indicate some plane of the Overmind in which there is a nearer special connection with that. The golden red light has a strong transforming power.    The golden Light is that of the modiﬁed (overmentalised) Supramental, i.e., the Supramental Light passing through the Overmind, intuition etc. and becoming the Light of Truth in each of these planes.


Sri Aurobindo: When it is golden red it means the same modiﬁed supramental-physical Light — the Light of divine Truth in the physical.    “Red gold” is rather the light of the Truth in the physical.    Orange or red gold is supposed by the way to be the light of the supramental in the physical.


Sri Aurobindo: Orange is the true light manifested in the physical consciousness and being.    Orange is the colour of occult knowledge or occult experience.  Yellow is the thinking mind. The shades indicate different intensities of mental light.


Sri Aurobindo:   Yellow is light of the mind — golden is light from above the mind.


Sri Aurobindo: It is again the ascent into one of the higher planes of mind illumined with the light of the Divine Truth. Yellow is the light of mind growing brighter as one goes higher till it meets the golden light of the Divine Truth.   The rosy light is that of love — so probably you entered the psychic worlds — or at least one of them.


Sri Aurobindo:  The colour of the psychic light is according to what it manifests — e.g., psychic love is pink or rose, the psychic purity is white etc.  Green is the higher light in the vital, especially the emotional vital.     The green light is a vital force, a dynamic force of the emotional vital which has the power to purify, harmonise or cure.


Sri Aurobindo:  Green is a vital energy of work and action.     Green light can signify various things according to the context — in the emotional vital it is the colour of a certain form of emotional generosity, in the vital proper an activity with vital abundance or vital generosity behind it — in the vital physical it signiﬁes a force of health.  It [] is a light of vital power.


Sri Aurobindo:   Purple is the colour of the vital force — crimson is usually physical.


Sri Aurobindo: Both [] are vital lights, but when seen above they represent the original forces of which the vital are the derivations.     The crimson colour is the light of Love in the vital and physical.  Red is the colour of the physical, — touched by the higher Light it becomes golden red.


Sri Aurobindo:   It seems to be an opening of various powers and the peace, light and wideness of the spiritual consciousness. The red Purusha may be the power of the true physical — red being the colour of the physical.


Sri Aurobindo: It depends on the nature of the red. Red (when it does not mean the light of the physical consciousness) indicates always some kind of Force or Power, but what power it is depends on the shade.     Deep red is the Divine Love — rosy is the psychic love.


Sri Aurobindo:   The deep red is the light of the Power that descended before the 24th [] for the transformation of the physical.


Sri Aurobindo: The deep red light is a Light that came down into the physical for its change just before the 24th []. It is associated with the sunlight and the golden Light.  Red is the colour of rajas, black is the colour of tamas.  A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a ﬂag is the symbol of a nation.


Sri Aurobindo: But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols:  ( 1


Sri Aurobindo: ) Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation.


Sri Aurobindo: It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident.   (2) What we might call Life-symbols, such as are not artiﬁcially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of Yoga, level above level, peak upon peak.


Sri Aurobindo: A journey involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken Yoga to a motor ride or a railway trip.   (3) Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the inﬁnite all-pervading eternal Brahman.


Sri Aurobindo: In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis.  (4) Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical ﬁgures have been variously interpreted.


Sri Aurobindo: In my experience the square symbolises the Supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign.


Sri Aurobindo: The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, psychic evolution etc. But they are, so to speak, inﬁnite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas.  It is the same with the symbols in Yoga [ ]. One puts an intellectual label on the “White Light” and the mind is satisﬁed and says, “Now I know all about it; it is the pure divine Consciousness light,” and really it knows nothing.


Sri Aurobindo: But if one allows the Divine White Light to manifest and pour through the being, then one comes to know it and get all its results. Even if there is no labelled knowledge there is the luminous experience of all its signiﬁcance.     The vision of the moon and the rain of ﬂowers means always the falling of the light of spirituality on the consciousness (the moon) and the descent of a psychic inﬂuence (ﬂowers).


Sri Aurobindo: These things are symbols to the mind, but in the inner experience they have a reality and can produce a tangible effect.  The depth of the sleep in your experience was intended to make you go deep inside and, as soon as you did so, you entered into the psychic and spiritual state which takes the ﬁgure of the beautiful and the ﬂow of white light and the coolness and peace. The staircase was a symbol of the ascent from this psychic and spiritual state into higher and higher levels of the spiritual consciousness where is the source of the light. The Mother’s hand was the symbol of her presence and help which will draw you up and lead you to the top of the ladder.


Sri Aurobindo: The separate images [ ] are very usual symbols of the inner experience, but they have been combined together here in a rather difﬁcult way.  The ﬁre of course is the psychic ﬁre which wells up from the veiled psychic source. The bird is the soul and the ﬂower is the rose of love and surrender. The moon is the symbol of spirituality. As the star is within it is described as piercing through the knots of the inner darkness and worsting the vital growths that are like clouds enwrapping it.


Sri Aurobindo: The boat also is a usual symbol in the inner visions. The elephant is the spiritual strength that removes obstacles and the horse the force of tapasya that gallops to the summits of the spiritual realisation. The sun is the symbol of the higher Truth. The lotus is the symbol of the inner consciousness.


Sri Aurobindo: The vision you saw was a symbol of the outward physical consciousness obscured by the ordinary movements (clouds), but with the spirituality (the moon) still spreading its light everywhere from behind the ordinary human ignorance. The dog indicates something in the physical (the part that is faithful, obedient etc.) waiting conﬁdently for the Light to come.  The ﬁre you felt was the ﬁre of puriﬁcation and the heat came because it was burning up some resistance, — after that was burnt out there was coolness and peace and quietude. The voices and sounds and impression of being there indicate a confused activity of the occult sense in the vital which hears things other than the physical. When this kind of thing comes, there has to be a quiet rejection in the being and the thing will pass away.


Sri Aurobindo: Some people get interested and have a lot of trouble because they get into the habit of hearing voices and seeing and feeling things which are only partly or sometimes true but mixed with much that is false and misleading. It is good that there was something in your vital being which rejected it.    The dream is evidently an indication of the difﬁculty you are experiencing. The sea is the sea of the vital nature whose ﬂood is pursuing you (desires are the sea water) on your road of sadhana.


Sri Aurobindo: The Mother is there in your heart but sleeping — i.e. her power has not become conscious in your inner consciousness because she is surrounded by the thin curtain of skin (the obscurity of the physical nature). It is this (it is not thick any longer but still effective to veil her from you) which has to go so that she may awake. It is a matter of persistence in the will and the endeavour — the response from within, the awaking of the Mother in the heart will come.    It is probably a symbol of three stages or developments or planes of spiritualised life.


Sri Aurobindo: A star means creation, the triangle a triple principle. The tree is life in a new creation. Green is the colour of the emotional vital, the moon governs a spiritualised emotional life; blue is the colour of the higher mind, the moon there governs a spiritualised higher mind life; the gold colour is that of the Divine Truth, whether intuitive or overmind — the moon here is the spiritualised Truth-life. As the star is-coloured, the triangle may indicate Sachchidananda principle. The butterﬂies and birds are of course life forces and soul forces, powers or beings.


Sri Aurobindo: Probably it indicates three stages of transformation before the supramental can reign altogether or else three that will exist as the steps towards the supramental.    Your dreams were very beautiful and, symbolically, very true.  By the way, let me repeat, they were not really dreams; the state between sleep and waking or which is neither sleep nor waking is not a dozing but an inward gathered consciousness, quite as much awake as the waking mind, but awake in a different plane of experience.  As for the dream of the cobras it could be taken as an answer to your complaints against the Divine being grim and solemn and refusing to play and your remark that if you could have the faith that the troubles were a part of the Divine plan leading you through them to the Divine, you would be more at ease.


Sri Aurobindo: The answer of the symbolic experience was that the Divine can play if you know how to play with him — and bear his play on your shoulders; the cobras and the bite indicate that what seems to you in the vital painful and dangerous may be the very means of bringing you the ecstasy of the Divine Presence.  Less generally the cobras are the forces of the evolution, the evolution towards the Divine. Their taking the place of the legs means that their action here takes place in the physical or external consciousness, in the evolution of the external mind, vital, physical towards the experience of the Divine and of the Divine Nature. The bite of the cobras (Shiva’s cobras!) does not kill, or it only kills the “old Adam” in the being; their bite brings the ecstasy of the presence of the Divine — that which you felt coming upon your head as trance waves. It is this trance ecstasy that has descended upon you each time you went inside or were even on the point of going inside in meditation.


Sri Aurobindo: It is the universal experience of sadhaks that a force or consciousness or Ananda like this ﬁrst comes from above — or around — and presses on or surrounds the head, then it pierces the skull as it were and ﬁlls ﬁrst the brain and forehead, then the whole head and descends occupying each centre till the whole system is full and replete.  (Of course there are or can be preliminary rushes occupying the whole body for a time or some other part of the system most open and least resistant to the inﬂuence.)  Fire, lights, sun, moon are usual symbols and seen by most in sadhana. They indicate movement or action of inner forces. The Sun means the inner truth.


Sri Aurobindo:  The sun is the symbol of the concentrated light of Truth.   The Sun is the Truth-Light of the One Existence and the ﬂame the dynamic power of action (Yogic) of that Truth-Light.


Sri Aurobindo: The Sun is the divine Truth-Light on whatever plane of consciousness. It is, I suppose, the original cosmic Truth that is here indicated.     The Sun is the Truth from above, in the last resort the Supramental Truth.


Sri Aurobindo:   The sun is the symbol of the Supermind.


Sri Aurobindo: The sun in the Yoga is the symbol of the supermind and the supermind is the ﬁrst power of the Supreme which one meets across the border where the experience of spiritualised mind ceases and the unmodiﬁed divine Consciousness begins the domain of the supreme Nature,. It is that Light of which the Vedic mystics got a glimpse and it is the opposite of the intervening darkness of the Christian mystics, for the supermind is all light and no darkness. To the mind the Supreme is  but if we follow the line leading to the supermind, it is an increasing afﬁrmation rather than an increasing negation through which we move.    Supermind is not mind at all, it is something different.


Sri Aurobindo: The Sun indicates Truth directly perceived in whatever plane it may be.  It is the symbol of Supermind but the Truth may come down into the other planes and then that is no longer supramental but modiﬁed to the substance of the other planes — still it is the direct Light of Truth.    The sun rising on the horizon is the direct light of the Divine Truth rising in the being — the ray upwards opens the being to the Truth as it is above mind, the ray in front opens it to what we call the cosmic consciousness, it becomes released from the personal limitation and


Sri Aurobindo: opens and becomes aware of the universal mind, universal physical, universal vital. The action on the heart was the pressure of this Sun on it to have this direct opening, so that the consciousness may become free, wide and wholly at peace.     There are different suns in the different planes, each with its own colour.


Sri Aurobindo: But there are also suns of a similar colour above, only more bright, from which these minor suns derive their light and power.    The golden [] is the Light of the Truth on the higher planes.  The white [] is the Sun of the Mother’s consciousness (the Divine Consciousness) which manifests on all the planes.


Sri Aurobindo:   The white sun indicates the purity and peace of the Divine Consciousness.     The red sun is a symbol of the true, illumined physical consciousness which is to replace the obscure and ignorant physical consciousness in which men now live.


Sri Aurobindo: Red is the colour of the physical; the red diamond is the Mother’s consciousness in the physical.    In the experience the disc of the sun indicates the supramental consciousness with the Divine Being in it (the supramental Divine who can bridge by his light the gulf between the higher and the lower consciousness and unify them). But the smoky appearance, the veil etc. indicated that there was something in the (human) nature that made rapid realisation difﬁcult. This was what was also said by the voice that the time was not yet.


Sri Aurobindo: Obviously the supramental cannot be achieved except by a long sadhana — the experience should not be taken as meaning anything more than that.   The moon signiﬁes the light of spirituality or of the spiritual consciousness.   The moonlight indicates the light of the spiritual consciousness.   The moonlit is the spiritual consciousness at the doors of which you are standing as it were and feeling its peace and ease.


Sri Aurobindo:  The moon generally indicates spiritual realisation in the mind.   The moon indicates different things according to circumstances — most often spiritual consciousness in the mind.     The light above the head is never an imagination in Yoga; if it is felt, it is because it is there.


Sri Aurobindo: If it is the moon, it means the light of the spiritual consciousness in the mind.     The moon as a symbol in vision signiﬁes usually spirituality in the mind or, simply, the spiritual consciousness. It can also indicate the ﬂow of spiritual Ananda (nectar is in the moon according to the old tradition).


Sri Aurobindo:   The moon indicates spirituality, sometimes also spiritual Ananda.    It [] is Mind in contact with truths of the spirit and reﬂecting them.


Sri Aurobindo: The Sun is the light of the Truth, the Moon only reﬂects the light of the Truth — that is the difference.     Golden light means the light of the higher Truth — the moon is the symbol of spirituality. A golden moon means a power of spirituality full of the light of the higher Truth.


Sri Aurobindo:  The moon, as I have already written, indicates spirituality — the crescent form means a commencement of the spiritual light. The position near the knee would indicate an action on the physical consciousness — for all below the Muladhara down to the feet is the physical province.   The moon is sometimes a symbol of the Light in the mind, — if it is a full moon. The crescent moon may be a symbol of growing spirituality of the mind centre.  The star signiﬁes a creation or formation or the promise or power of a creation or formation.


Sri Aurobindo:  The star is always a promise of the Light to come; the star changes into a sun when there is the descent of the Light. It is not possible to ﬁx the actual value of these signs for the future; they indicate a turn or a possibility, but everything depends on herself and the future orientation she gives to her being.    Stars in such visions indicate points of light or of higher experience in the consciousness. The earth means the physical consciousness.


Sri Aurobindo:  Stars indicate points of light in the ignorant mental consciousness.  Moon = spiritual light Sun = the higher Truth light    They [] are simply indications of divine Truth in the mind — the sky is a symbol of mind very often.


Sri Aurobindo:   The sky is always some mental plane. The stars indicate beginnings or promises of Light — the various lights indicating various powers of the consciousness: gold = Truth, blue = higher spiritualised mind, violet = sympathy, unity or universal compassion.   The ﬁre indicates a dynamic action.


Sri Aurobindo:   The white ﬁre is the ﬁre of aspiration, the red ﬁre is the ﬁre of renunciation and tapasya, the blue ﬁre is the ﬁre of spirituality and spiritual knowledge which puriﬁes and dispels the Ignorance.     The ﬁre is always the ﬁre of puriﬁcation — it is very red when it is acting on the vital; when the vital no longer covers the psychic, then the rose colour of the psychic comes out more and more.


Sri Aurobindo:   It is the puriﬁcation of the physical that is usually indicated in the symbol of burning.  The sky usually symbolises a plane of consciousness mental or higher than the ordinary mental — stars are formations of light on that plane.


Sri Aurobindo:   The sky is a symbol of the mental consciousness (or the psychic) or other consciousnesses above the mind — e.g. the higher mind, intuition, overmind etc. Akasha as the ether indicates also the inﬁnite.


Sri Aurobindo: The sky in the heart is the chidakash. It is seen usually above the head, but when it is seen in the heart, that means the opening of the heart to the higher consciousness.     The blue sky is that of the Higher Mind — the nearest of the planes between human mentality and the Supermind.


Sri Aurobindo: The moon here [] is the symbol of spirituality in the mental planes. The world of the Higher Mind is above those directly connected with the body consciousness.     The higher consciousness on any of its levels is seen usually as a sky or ether, but when felt through the vital it is often perceived as a sea.


Sri Aurobindo:   Sat, Chit, Ananda, Supermind, Mind, Life, Matter are the seven []. But in this Yoga one sees many levels of consciousness which appear as skies or else as seas.  The rain is the symbol of the descent of Grace or of the higher consciousness which is the cause of the riches — the spiritual plenty.


Sri Aurobindo:  The vision you saw of the snow is probably a symbol of the consciousness in a condition of purity, silence and peace like a snowy ground; in that a new life (psychic, spiritual as indicated by the ﬂowers) appears in place of the old mental and vital life which has been covered by that mantle of snowy whiteness.   Clouds are a symbol of obscurity.     The lightning is a symbol of the dynamic force of the higher consciousness acting at intervals to enlighten the rest of the being.


Sri Aurobindo:  The rainbow is the sign of peace and deliverance.  The Night is the symbol of the Ignorance or Avidya in which men live just as Light is the symbol of Truth and Knowledge.     Dawn always means an opening of some kind — the coming of something that is not yet fully there.


Sri Aurobindo: Water is the symbol of a state of consciousness or a plane.  The sea with the sun over it is a plane of consciousness lit by the Truth. To enter into the rays is to be no longer merely lit by it, but in one’s own conscious being to begin to become part of the Truth.   A sea in tumult usually indicates a vital upheaval or a period of strain and stress and struggle.   The blue ocean is often a symbol of the spiritual consciousness in higher Mind one and indivisible.


Sri Aurobindo:  Normally, the ocean of higher consciousness is above the head (mind) and all below is that of the lower consciousness. Your seeing of the two oceans rather means that in the descent the inﬂuence of the higher consciousness reaches down to the heart (emotional being with the psychic behind it), but does not yet reach below in the lower vital and physical — but it is dissolving the knot in the heart centre which prevents the descent into the lower vital and physical centres. The joy in the is indeed a sign of the release of the heart centre. But the phrase in the Upanishads refers more particularly to the breaking of the knots of desire, attachment, sanskara, ego in the heart, which stand in the way of spiritual liberation and ascension — not to the knot which prevents the descent.  When the water is symbolic [] and here it is a big expanse of water — but a river or a pond are not large enough to symbolise a plane.


Sri Aurobindo: It may be an actual experience in another world — or it may be the symbol of a particular movement in the sadhana.  It is not from dreams that you can know what plane of consciousness you are living in; it is by an observation of your condition.    Sometimes a part of the consciousness is seen in the image of a pond, lake or sea. The ﬁsh must be the vital mind.


Sri Aurobindo:   The lake is the being in its individual consciousness, the sea is the same being with a universalised consciousness which can hold the universe and its cosmic forces in itself — the one (individual) merges into the other (the universal). The boat is the formation of the Mother’s consciousness in you in which you are preparing to sail on this sea.


Sri Aurobindo: The river represents some movement of the consciousness. All these are images of the vital plane.  The mountain is the symbol of the embodied consciousness based upon earth but rising up towards the Divine.   The mountain always represents the ascending hill of existence with the Divine to be reached on the summits.   The mountain always means the same thing — it is the ascending consciousness.


Sri Aurobindo:   The mountain is an image of the ascending consciousness.    The mountain is a very usual symbol of the consciousness with its ascending levels. The ﬂowing of water from the peak indicates some ﬂow from the higher consciousness above.


Sri Aurobindo:   The mountain represents the ascending planes of the higher consciousness. The journey in the train is the passage from one consciousness to another.    The bucket is the physical consciousness; milk is always a symbol of the ﬂow of consciousness from Above; the mountain is the Adhar with its ascending levels from the physical to the Above.


Sri Aurobindo: The golden mountain is a symbol of the ascent to the Truth.   The Golden Mountain is always the mountain of the Divine Truth which one has to ascend — at its summit is the dwelling place of the Divine.     The experience of the great expanse of golden light on a mountain-top came because I had asked to aspire for the higher experiences of the consciousness from above.


Sri Aurobindo: The symbolic image of the mountain with the light on its top comes to most sadhaks who have the power of vision at all. The mountain is the consciousness rising from earth (the physical) through the successive heights (vital, mental, above-mental) towards the spiritual heaven. The golden light is always the light of the higher Truth (Supermind, Overmind or a little lower down the pure Intuition) and it is represented as a great luminous expanse on the summits of the being. by concentrating on the light entered into contact with the higher reaches and that always gives these results, peace, joy, strength, a consciousness secure in the power of the Divine. It is of course through the psychic that she got into this contact, but in itself it is more an experience of the higher spiritual consciousness above mind than a psychic experience.


Sri Aurobindo:   The silvery narrow way upward is the path of the spiritual consciousness.  Patala simply means the subconscient below the Earth — the Earth being the conscious physical plane.    You had asked the other day about the subconscient, what it was.


Sri Aurobindo: In the vision you describe you were shown the universal subconscient in the ﬁgure of Patala, a place without light of consciousness and, because universal, therefore without bounds or end — the dark unconscious inﬁnite out of which this material universe has arisen — it is walled with darkness on all sides, it seems also to have no bottom. The Light comes from above from the higher consciousness and coming down through the mind and heart and vital and physical has to pour down into this subconscient and make it luminous.   “Patala” is a name for the subconscient — the beings there [ ] had no heads, that is to say, there is there no mental consciousness; men have all of them such a subconscient plane in their own being and from there rise all sorts of irrational and ignorant (headless) instincts, impulsions, memories etc. which have an effect upon their acts and feelings without their detecting the real source. At night many incoherent dreams come from this world or plane. The world above is the superconscient plane of being — above the human consciousness — there are many worlds of that kind; they are divine worlds.


Sri Aurobindo: There are many forms of Agni, — the solar ﬁre, the vaidyuta ﬁre and the nether ﬁre are one Trinity — the ﬁvefold ﬁre is part of the Vedic symbolism of sacriﬁce.    The vision you saw of the man and the ﬁre at his feet was probably a vision of the God Agni from whom ﬂows the ﬁre of tapasya and puriﬁcation in the sadhana.  The vision you had was of the way to the goal. Shiva on the way is the Power that pours the light but also scrutinises the sadhak to see whether he is ready for the farther advance.


Sri Aurobindo: When he lets him pass, then is the rush of new and higher experiences, the march and progress of the divine forces, the Gods and their powers, the transformation of the nature into a higher consciousness. It was these powers that you saw passing in your vision.  It is probably the realm of the dynamic creative Spirit on the highest mental plane which you saw as the world of ParvatiShankara.  Narayana is usually taken as a name of Vishnu — to the Vaishnavas he is the Supreme as Shiva is to the Shaivas. Both are cosmic Personalities of the Divine and both like Brahma have their original plane in the Overmind, although they take different forms to the human consciousness in the mental, vital and subtle physical planes.


Sri Aurobindo: Lakshmi is usually golden, not white. Saraswati is white.  The snake is simply a symbol of Energy or Power. Narayana in your dream is clearly Vishnu as is shown by the presence of Lakshmi and the single many-hooded snake.  Vishnu or Narayana in this image which is a normal Puranic image is the Lord of the waters of Space and Time — the Preserver of the principle of the Universe which he maintains as a seed in himself even in the intervals between one creation and another.


Sri Aurobindo: Out of that seed in his navel (the navel is the central seat of the Vital, the Life-Principle) Brahma the Creator arises in the Lotus (cosmic consciousness) which grows from it when Vishnu awakens from the inter-cyclic sleep. The Snake Ananta is the Energy of the cosmic manifestation of the Inﬁnite in Space-Time.  This is the Krishna of the Gita (the boy Krishna is the Krishna of Brindavan), — Krishna bringing the spiritual knowledge, will, bhakti — and not love and bhakti alone.  The eye indicates the vision of the higher spiritual consciousness and the blue expanse indicates that consciousness.   The boy with the ﬂute is Sri Krishna, the Lord descended into the world-play from the divine Ananda; his ﬂute is the music of the call which seeks to transform the lower ignorant play of mortal life and bring into it and establish in its place the lila of his divine Ananda.


Sri Aurobindo: It was the psychic being in you that heard the call and followed after it.    It is, I suppose, the image of Sri Krishna as Lord of the divine Love and Ananda — and his ﬂute calls the physical being to awake out of the attachments of the physical world and turn to that Love and Ananda.


Sri Aurobindo: Krishna with Radha is the symbol of the Divine Love. The ﬂute is the call of the Divine Love; the peacock is victory.    The green circular disc you saw round Venus must indeed have been the aura of Venus which is of that colour; but this was only an introduction, a ﬁrst application of the suddenly developed power of vision. Afterwards what came, the blue and the violet, were another kind of seeing more important for your Yoga; both are closely associated with Krishna.


Sri Aurobindo: Blue is his especial and signiﬁcant colour, the colour of his aura when he manifests, — that is why he is called; the adjective does not mean that he was blue or dark in his physical body whether in Brindavan or Mathura or Dwarka! Violet is the radiance of Krishna’s protection, — that was why, very naturally, it brought to you a sense of peace. The Mother says that she always saw it when she was in communion with Krishna and now too constantly sees it enveloping the Asram. That this should be the ﬁrst thing shown when the power of vision broke through its state of latency is very signiﬁcant; it proves that you are in contact, the touch already there in your inner being and this force of presence and protection is already around you or over you as an environing inﬂuence.


Sri Aurobindo: Hanuman stands for Bhakti.   Hanuman = complete bhakti.     Hanuman is a symbol of Shakti and devotion.