8.12.1978

The Voyage

"A beautiful record of a beautiful Voyage through other heavens towards the Highest Heaven."

16.1.1970                                                                             nolinida

"What you have seen in your vision is similar to what Aswapati saw, which is described in Book 2, Canto 14, page 295 of Savitri."

sundaram

These lines, from Savitri are reproduced below:

"There he beheld in their mighty union's poise

The figure of the deathless Two-in-One

A single being in two bodies clasped,

A diarchy of two united souls,

Seated absorbed in deep creative joy-,

Their trance of bliss sustained the mobile world."

The forest, seen in the beginning, might indicate some unregenerated part of the vital nature. The birds, flowers and children indicate the activity of the psychic being. It is by this activity that one can go without moving physically (indicated by the earth itself moving) into higher and more beautiful regions. In this new world, all arrangements are perfectly done by the Father and the Mother, the "two who are one." Having once reached the higher domains of consciousness, one lives less in the physical consciousness as indicated by the absence of physical necessities like food, etc., and most persons do not want to come down from these new and higher worlds.

The "two who are one" have spent many lives working

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Golden Waterfall

The entire universe is covered, including its many open souls, by forces of darkness and obscurity, which are gradually van­quished with the appearance of a huge ball of dark red colour, symbolising the appearance of Divine Love. The "Waterfall' is a flow from the higher consciousness that dispels the hostile forces and paves the way for a "rainbow" - the sign of peace and deliverance. Finally, there is transparent golden water indicating a plane of consciousness that receives from the Supramental, ending in the appearence of a huge figure that looks after the universe. This is the Supramental Divine from whom the waters of Grace flow down to us.

Arrows Turning into Beautiful Flowers

The "arrows" coming from some unknown source are a sign of force going to its aim, in this case the blossoming of the consciousness and the activity of the psychic (symbolised by the mountains of flowers). This further, leads to the opening of another part of the consciousness (indicated by the lake). The psychic gradually governs the activities of all the parts of the body (flowers going into different parts of the body) and elevates the being to higher levels of consciousness.

Vision of Auroville Foundation Ceremony

21.2.1979

At first the Mother's luminous love is seen permeating both the Auroville garden and the Matrimandir. Then there is a vision outlining the inner significance of the Auroville Foundation ceremony.

The Mother in Her Light of Divine Truth, the Supramental

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Light, is there above every participant from each country, who is riding a lion - the higher vital force of strength and courage and this force too is illumined by a higher spiritual con­sciousness.

It is to be noted that while each country's flag and soil are individual to it and different from those of other countries, all the carriers of them have the same kind of animal to bear them along. Multiplicity and diversity are given a basis of unity by the "Vahana", the vehicle of Durga moving in the world in her supramental aspect. The presence of the Supermind not only covers everything from above, it also supports everything from below.

Mother in Golden Body

16.4.1979

The interpretation by Amal Kiran is given after the Preface.

A Letter*

14-5-79

Dear Champaklal,

I was greatly impressed by your Golden Vision. It reveals the Mother in her full reality - not only the Universal Form of her but also the Individual Being. People often say that now that the Mother has left her body she is a Universal Form - as if the bodily shape alone constituted her individuality. What you saw shows not only the cosmic power set to greater use by her departure from the body. What you saw shows also how closely and organically the Universal and the Individual in her were related and how naturally they interplay.

It would seem that her individuality no less than her univer­sality can now come home more vividly. Her individual aspect acted on you in the very way the embodied Mother used to do: she put her hands over your eyes just as she often did when she was tangible on earth. But she repeated the old gesture with a luminosity and a meaningfulness which exceeded the old personal relationship.

This meaningfulness, disclosed by your vision, acquires a plenitude by her bringing in one hand a lotus and in the other a hammer. The lotus would point to a power of effecting a spontaneous opening of our being to the Divine, especially to the Divine as Avatar. The hammer suggests a forceful action of swift grace. And what she did with the hammer to you personal­ly is for me the climax - the most momentous part - of the vision. You do not say much of the change brought about in you, but from your few hints I conclude as follows.

The Mother has broken open your normal individuality and made something of you spread its consciousness in the universal existence. This change has come about by at once a profound interiorisation, a further plunging into the inner self and, as a result of this new deepening, a new widening.

How would I understand this new widening? I would say that it modifies the whole aspect of your future movements to distant places. I am sure that you did not go on travelling here and there merely because you needed an outing. There was an inner call to meet the outside world for the sake of that world's good. Now, according to me, there will be an answer from you not simply to whatever possibility of good there may be for the world's sake. If only the world were concerned, you could sit at home and not go out at all and, without going out, get some work done. At present, there will be a going out purely because the Divine shall call you for purposes that you may not even know. The thinking mind will have no part in the motive of your travels. The thinking mind has been hit open and something more inward has been set free — something inward beyond all your previous depth. Deriving from that suddenly revealed centre, your movements are bound to be a sheer motiveless response to the Divine Will - the individual Mother within you going forth ecstatically into the Universal Mother which is your highest being outside the body that is the visible Champaklal.

Yours affectionately,

amal

* This letter from K. D. Sethna (Amal Kiran) is about Champaklal's Vision: Mother in a Golden Body 16-4-1979.

"It is more than a vision.

It is a concrete experience. The reality of it communicates itself to the reader. It confirms our faith that Mother is very active and working through her chosen instruments.

As I feel it, what happened to you in this experience can be a landmark in her manifestation. It needs to be well assimilated.

I feel deep joy in your experience."

5.5.1979                                                                                                                                                                                  M. P. PANDIT

"Soon after receiving the Golden Vision, I felt that I had received a lot.

It is my faith that Sri Aurobindo and the Mother are always present and they are doing the last work of the physical transformation of Mankind (or this world) along with the other works for the maintenance of this world. This faith is strongly

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supported by your dreams, visions and experiences. I get the satisfaction of almost experiencing myself your experiences.

In the first dream (2.9.1976), the black lid of the external earth nature is transformed by its Supramental, golden flame and bliss. It appears that the children participating in it belong to the Supramental world.

Regarding the vision near the bed (23.11.1976), I believe that it is the transformation of the nervous sheath.

In the third – I think it shows that this whole cosmos is His creation, He is doing everything, and is taking us more and more close to Him.

In the fourth (16.4.1979) - the Mother has come nearer to us and the world. By the vibrations in the center of the forehead and the fire, the work of transformation of the physical pro­ceeds.

By the blow of the golden hammer the part of the inner physical which resists is thrown out. The way is opened for the Mother's golden light to descend in our inner being and stay, illumine and spread there.

In addition to the cosmic form of the Mother, Her eternal luminous golden form is also seen. We have the vision of both, the form of Light and the formless Light.

The criticism by the intellect is utterly vain. How can it have even a glimpse of the vision and the experience? As Sanjay says at the end of the Gita, "I cherish again and again the memories of this." The memory of God's marvellous form amazes me and I enjoy it enormously. In the absence of the experience, it would be desirable and beneficial to meditate upon it now and then. May the presence of the Mother and Sri Aurobindo become eternal."

16.4.1979 K. dikshit

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Vision at Govind Dham

30.6.1979

A vision of help in Sadhana by the Divine Grace from above. The path of yoga (climbing the mountain of existence) is full of obstacles (valleys) dotted by the activities of the subconscient vital (trees). The river represents some movements of con­sciousness. An awakening in the consciousness may be a temptation for a sadhak to remain immersed in that level only, mistaking it for the higher or final attainments. If one flows away (with the flow of river water) in only that level of consciousness, then "a lot of work remains undone".

However, help comes from the Divine Grace in the personi­fication of Sadhu Babaji. He invokes and seeks strength and courage from the Divine Grace (Mahimnastotra) and a Hanuman-like leap takes them across to a very high and fascinating level of consciousness.

Remember the message clearly! A Hanuman-like (Herculean) effort is required to scale the peaks in Sadhana; then only can one find the golden light of Divine Truth.

This unexpected and impossible seeming leap is due wholly to the Grace.

On the Way to Hemkund

1.7.1979

Digambar means a saint without clothes, here signifying a person who does not live in the physical consciousness. Only such a person could be the right guide in sadhana. At once, one begins to see another part of consciousness (water) which is beautiful. Another significant indication derives from the legs being very firm and steady. The very foundation, the base and each step of sadhana have to be very firm and steady. No short cuts!

The psychic, then, gradually starts blooming (flowers). A lot

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of active energy for work (dark green and dark blue) is required, as level by level the higher planes of consciousness are reached (yellow, pink, light blue, etc.). Finally, the brilliant golden light of Divine Truth is seen and one discovers and realises one's self and the Divine Truth (Thousand-petalled lotuses).

"A stillness absolute, incommunicable,
Meets the sheer self-discovery of the soul..."

Savitri, 3.2.

Significantly, there are seven persons right on top, the number seven symbolising Realisation.

The Mother and the "Aspiration" Flowers

5.7.1979

New-born babies indicate the opening of the psychic in various individuals. The place is charged with spiritual consciousness (blue light) and the light of Truth (golden light). Even the Mother's presence is seen, giving blessings to all.

In this vision, the importance of calm, steady aspiration is emphasized - aspiration not only in the surface existence but in every part of the being (as symbolised by the "aspiration" flowers going like arrows flitting into different parts of bodies of persons). The entire being should demand God. It is significant that some persons do reject the "aspiration" flowers. Their whole being is hard and closed. However, those who received them in their bodies merged into the higher consciousness which is invisible to physical eyes.

This vision shows a combined effect of Grace from above and a strong aspiration from below.

The Mother has given the significance of "aspiration" flowers as "Aspiration in the physical for the Supramental Light". They are "clustered, persistent, obstinate, organised and methodi­cal." She has further said, "All sincere aspiration and complete

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consecration will have a response and the processes, means, transitions, transformations will be innumerable in nature. In fact, anything, everything that is ready to receive even a particle or a particular aspect of the supramental consciousness and light must automatically receive it. And the effects of this consciousness and light will be innumerable, for they will certainly be adapted to the possibilities, the capacity of each one according to the sincerity of his aspiration. The more total the consecration and the intenser the aspiration, the more integral and intense can be the result." *

In this vision, the Mother is seen standing on top of the mountain of "aspiration" flowers, signifying that it is with aspiration that one can climb the mountain of existence. As mentioned in Savitri, She is "The magnet of our difficult ascent.... Towards her our knowledge climbs, our passion gropes".

A Vision at the Lake Estate

14.8.1979

"The place visited is outside of our divisions of time, for even those who have passed away are present. It is a place where the psychic consciousness prevails, as is proved by "folded hands and a deep prayerful mood". But here this consciousness is not only within; it is also manifested without - "eyes closed" and "eyes open". Two of the signs of the psychic were there; "simplicity and genuine faith without any kind of pretension." There is also the characteristic of Grace from the spiritual planes; the "heavy rainfall." The psychic's capacity to receive it is shown by the lake being full. The spontaneous attunement of the psychic with the beauty of Nature is spotlighted by the remembrance of the Mother's statement about the aesthetic sense of the Japanese. The lotuses white and red point to the

* From Mother's Collected Works, Vol. 8, p. 178.

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branches touching the ground and barring the way shows that one cannot develop the Service-temper easily. A secret has to be found. A small pillar signifying perhaps some stiffness in the being has to be put down. The boy pressing his foot on it seems to suggest this.

Past the sharing of the Service-temper there is the dome-shaped building. Possibly the dome represents a rounding-off, a completeness of being. It is also evocative of the sense of the sky which appears like a dome. This evocation would mean the Overhead Consciousness with which the psychic has to link up. Within this dome-shaped building is what I have called the central point of the psychic plane, the Prasad Bhavan where there is, as it were, the quintessence of the Divine. It is a deep core surrounded by a wall (with no door or window) where one may have the experience which an Aurobindonian poet has expressed in regard to the Divine Mother:

Your spirit is my spirit, deep in the deep,
Walled by a wizardry of shining sleep.

Here within a golden circle an opening is made to the overhead Sun of the planes beyond the mind, the planes which rise ultimately into the Supramental. In its own manner the psychic plane represents the Transcendent, for it is a projection directly from the Highest to stand behind the universal manifestation. And it is from this inmost fusion of the soul-plane with the supreme station of the Divine that a dish, giving what we have named the quintessence of the Divine, comes out, bringing the marvellous Prasad.

While Champaklal is coming out of the Bhavan he gets a view of the vital world under the psychic influence - the exception­ally pretty fishes of varied forms and colours. Champaklal draws an inference about earthly food being cooked in the future by solar energy. His inference is symbolic too. It implies that we shall live on an earth whose sustenance of us will be derived from the Supramental Light.

The closing words of the Mother mean that what she is

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preparing for us by way of psychic experience is not yet ready. But before we share our life with her in our depths we may be assured that even in our present half-developed condition the Mother is always with us."

amal

Gift of Brilliant Beautiful Asana

3.10.1979

The Asanas - of dazzling snow-white light - symbolise the basis of a supreme new earth-life of unchanging immortal Ananda-Light of the Divine Mother brought by the Supramental Godhead. On this basis a new luminous creation takes place with a diversity of embodied consciousness, symbolised by the different colours. The harmony of the diverse manifestation is shown by the music which is at once exquisite and elevating.

A Journey to the New -World

14.11.1979

The vision is about a book on a journey to the New World. Many people are trying to undertake this journey or seek the truth.

The huge tent might mean the ascending consciousness in transit or under transformation. Many people are bunched together in that state in their search for truth. It is symbolic that Champaklal forgot his own name, signifying that he perhaps lost his own sense of identity. This is but natural as the ego should get gradually eliminated when one gets more and more identified with the higher consciousness as one gets closer to it. Even the Mother wanted a hew world with a new race "that has no ego, that has in place of the ego the Divine Consciousness,... which will allow the race to develop itself and the supramental

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being to take birth." However, the most important thing, that is, the key to Divine Realisation given by the Mother Herself, is lost by them. Very often, the seekers of truth neglect and lose the simplest and yet the most important thing (the key) and look for some complicated methods. The person, who has carefully preserved the key given by the Mother, is not easily recognised. Finally, he gets what is due to him and the key is found by the owners.

The key is the key to Divine Realisation given by the Mother and it should never be lost.

Conquest of the Asura on Mahasamadhi Day

9.12.1979

This is a vision of how Sri Aurobindo and the Mother are protecting everyone against evil forces.

The Service Tree over the Samadhi is not ordinary, it does not cover only the Samadhi, but also the whole universe. It might represent here the transformed and Universalized Higher Vital that protects the seat of God.

The people who are meditating are seen with the fire of aspiration coming out from their bodies. It is coming out from different centres (chakras) in different individuals. The colour of the fire coming out from each one indicates the conscious­ness; white (the Mother's Light), red (Divine Love), Green (Vital Energy), yellow (Mind Plane), blue (Illumined Mind), pink (Psychic Love), golden (Light of Divine Truth).

The Asura represents the evil forces that are at work even in the premises of the Ashram; they even want to destroy the samadhi and the Symbolic Yajnavedi (sacrificial fire). Signi­ficantly, none of the persons in meditation is disturbed by the Asura. He is finally vanquished by the descent of brilliant, white light (The Mother's Light) followed by the descent of the "Two-in-one" figure radiating bright golden light of Divine Truth, indicating clearly the presence of Sri Aurobindo and the Mother.

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Recitation of Savitri by Sri Aurobindo

26.12.1979

The flute is the symbol of the spiritual call or call of the Divine. Sri Krishna is connected with its playing - Sri Krishna who, is the Avatar from the Overmind plane. Champaklal has often heard the Divine's call from there - the magnetism of the spiritual consciousness. What is beyond the spiritual is the Supramental. Sri Aurobindo is the Avatar from the Supermind. The tune of an unknown instrument which may be called a super-flute is Sri Aurobindo's means of calling the soul. What this highest music means is symbolised by Sri Aurobindo's recitation of his "Savitri" which is the epic of the supreme truth descended on earth to save the evolving soul from the ignorance into which it has plunged and to transform the earth -conditions within which it evolves. The room which is called "the long passage" suggests the length of the inner endeavour towards the truth of the Supermind summoning the soul.

Loving Mother and the Baby

2.2.1980

Seeing of one's own dead body could mean that some obstructing part of consciousness is thrown out and one can, then, get suffused with the Mother's Consciousness (the white light).

The snow-white ball on the heart is the Mother's pressure towards freeing the soul into its divine source.

The beautiful baby in the Mother's lap is Champaklal's psychic being which is the "True Child of the Mother". He wants to remain in the psychic consciousness always. It is quite significant that Champaklal got this dream on his birthday.

"For me, your dreams are encouraging, inspiring and enlightening. They enhance my faith.

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In this dream, I have noticed three things.

One - The inner consciousness can be separated completely from the body.

Two - The Mother's Force is transforming the mind, the vital and the body - particularly the body now.

Three - The many forms of the Mother, here, mainly the loving Mother is giving a taste of love to the love-thirsty and (in turn) making him full of love. When the soul is liberated from the veil of ignorance and darkness of the mind, the vital and the body, it sees only the Mother and She becomes his entire goal.

Joy of understanding is one thing whereas the joy of a Divine experience is another. The former can never match the latter. May it open the door to your inner self and stabilise there more and more."

K. dikshit

Mysterious Worlds

29.2.1980

The multi-storeyed building could be taken to indicate a new creation. The fullness of it consists in both ascent to the Truth and descent with the Truth to the earth. The centre on each level is where the representative of the Divine is situated. From there one has to seek help of the highest knowledge. This knowledge always responds in a mysterious way.

Though the Truth (top floor) is free of access to all, very few wish to go there and of those who wish to go there very few are able to reach the top. The ups and downs of Sadhana are hinted at. The desert might mean the vast but bare consciousness, indicating that "Truth is like a vast, pathless land" and one can get lost in one's search for truth. The psychic (symbolised by the children) should, then, become active and lead along the path indicated by Sri Aurobindo and the Mother. One may then reach the highest consciousness - the supramental consciousness or one can get a glimpse of it.

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However, "Only a little the God-light can stay". It is very difficult to hold permanently that state of consciousness (the Mother's Temple where Sri Aurobindo presides).

In the next scene the golden building indicates something from the Supreme Divine. The path is difficult, but, with the help of total self-giving to the innocent guidance by one's soul (Rabbit) one can go along the right path and ultimately achieve the victory of spiritual forces (Peacock) and total transformation (body of white — the Mother's Light).

A Dream Transcending Time

11.5.1980

An actual experience, transcending time.

This vision shows that in the path of yoga a total surrender and offering "of oneself and all one is and has and every plane of the consciousness and every movement to the Divine" is required. Here, under instructions from the priest, a ceremony is done with flowers meaning that sadhana is done through the activity and play of the psychic being. Offering of mere external things is superficial, and without true value. One must "Offer everything from within". "When you give yourself, give completely, without demand, without condition, without reser­vation so that all in you shall belong to the Divine Mother." Such an extraordinary ceremony of offering can be done only by a few people, not everyone can do it. One can visualise the ascent to the higher consciousness (Range of Mountains) only after such an offering and explore the vast expanse of Truth which is full of glittering sand. One may, first, see one's individualised consciousness (Pool of Water); which in this case is golden (full of Divine Truth).                    

However, one has to strip oneself completely of the past, offer everything and then even the dark forces of obscurity in one's earth-nature will automatically vanish. One can thenexperience "OM! Shanti!" - the peace and bliss.

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The vision clearly points out that such a state of peace and bliss is attainable only by those who have the will, the aspiration and total surrender. It is not possible for those, for whom the "Time is not yet right". Champaklal himself has said in Prartbana ane Udgaro - "Do whatever you can with total devotion - with all strength - surrender everything at the feet of the Divine alone - Gracious Mother will give happiness, peace and bliss."

After the end of the vision, Champaklal faces an unusual time-problem. The impression created by this phenomenon is that the inner time-sense does not correspond to the outer one. Also, what the right time is for attaining the state of peace figuring in the dream cannot be calculated by our outer timesense.

A Sheet of Cloth with Snow-white Light

11.9.1980

Some kind of activity of the vital being seems to be going on. Then a power from the higher world comes and takes up the individuals in a protective sheath of the inner self and absorbs their consciousness into the psychic plane. His hands with their various colours are imbuing each person with various phases of the beautiful inner consciousness.

Being tied in the same bundle would suggest that a deep unity and harmony are created and a collective movement made towards a goal which lies far from the outer common world vitalistic activity.

Experience of Sudarshan Chakra

Significance of Chakras*

"There are in the human system certain key centres of consciousness. They run along the spinal column, but not in the

* Commentaries on the Mother's Ministry - M.P. Pandit, part 2, page 148.

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subconscient or inconscient depths ("pitch darkness"). Strange­ly, after the extreme of gloom there is an entry into less gloom and once more the ordinary ignorance is felt. ("the space... filled with ash colour".) Beyond it is the realm of sheer light and at the end of the omnipresent whiteness a lustrous sun is seen, but it is bright-red and not golden. This appears to be the aspect of the Supermind acting to transform the physical. Its first contact is as if to burn the body and suffocate the ordinary embodied self, which is alien to that divine subtlety. The psychic assurance from within dispels the discomfort. The grossness of the body, which resists the bright red sun, is shed off under the purifying power of the flames and the true hitherto-concealed part of the body is felt - something light like a flower - which is in affinity with the red sun and receives bliss from it. Passing through the sun it grows entirely new and comes into touch with all the depth beyond depth of the transcendent existence, marked by sun after sun at great distances from each other.

When Champaklal returns from the high experience, the bodily newness he felt is represented now by the fact that he feels as if he was a little above the patthi and he finds the light of planes beyond the physical entering his etherealised body-sense. Once more the process of rising is repeated and now there is no passing through different degrees of darkness. A straight experience of the Supramental Sun of golden light comes and from the perception of an individual illumination there arises the perception of the whole universe pervaded by the golden light. His body is now a part of this transformed cosmos and is no longer the matter that it was but is a pure luminous substance.

A return to the waking life is imminent and the inmost being warns Champaklal to be ever vigilant, ever alert. But before the waking moment comes as a result of the massage-man telling him to "turn" the final consummating experience is undergone, the entry into the Divine Sun with a sense of "unimaginable coolness" in the body as if the body were no stranger to the wonderful resplendence of the Divine but a natural resident of it, feeling no discomforting burning.

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This experience of being a natural portion of the Supreme Light leads to the impression that now the Mother and Sri Aurobindo have taken complete charge of him so that hence­forth they and not he would do everything in the future.

What we can guess is that the subtle physical is now completely one with the psychic being and rests securely in the hands of our two divine gurus who have shown through the varied phases of the experience the possibility of the human realising its own supramental truth, down to the very world of matter.                                              

All must hearken to their psychic being and learn from it to search for the Divine Truth without fear and with perfect trust, making no formations by expecting one thing or another but following the uplifting lead of the soul-consciousness. Ultimate­ly, it will lead to a divinisation of the material being by the Power from which the soul has come into the evolutionary

process."

 amal

The Assurance from the Mother

8.4.1981

This vision is self-explanatory.

We reproduce below a "Tribute to the Mother" by Nolinida from Shri Nirodbaran's book Sweet Mother.

"Since we have no longer the support of her body on which we depended most exclusively, we are compelled to seek the true support, the support of her consciousness, the inner reality - her inner presence, her living Person within...."

"It is there, living and glorious in its beauty and power and is still at work within us and around us in the world

incessantly towards the final consummation of its material embodiment.”

"What is expected of us is to see this golden Mother

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"OM is the symbol and the thing symbolised." ²
"OM is this imperishable Word, OM is the Universe,, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise, all else that may exist beyond the bounds of Time, that too is OM." ³

An Experience of Boundless Ananda

23.12.1981

The vision begins with Champaklal having, a very sincere aspi­ration to attain or reach a realm of consciousness (place) guided by Sri Aurobindo. He seems to be sitting on the verge of the higher mental plane (indicated by 'thought') which readily responds to the call from his psychic being and immediately the help comes in the form of a vehicle driven by the Divine Force (Sri Aurobindo).

After this initial lead given by the Divine, one may have to walk all alone in the sadhana and one can do it if one is clear about the path, as is the case with Champaklal. He comes to the right place but it is surrounded by many other "fascinating" buildings symbolising the distractions and outward temptations that one may encounter in sadhana. The right place is only one, which Champaklal naturally identifies correctly and he gets drawn to it because he has already established that all-important contact - the contact with the Divine Consciousness (Sri Aurobindo and the Mother). The obstacles are broken and "the door opens automatically."

The "Yajna" of self-purification is td be performed if one is to enter the realm of higher consciousness. Sri Aurobindo chant­ing vedic hymns perhaps symbolises that one has to go beyond the mind and experience directly the various forces or the free

2. Ibid., p. 393.

3. Sri Aurobindo Birth Centenary Library, Vol. 12, p. 289.

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play of the Divine. Initially, these are experienced as individual domains of consciousness (the 'halls') and the psychic/inner being keeps pushing one to go ahead all the time, not to rest or be content in a particular domain. Once the course of sadhana is guided by the psychic being, it gradually is stripped clear of various doubts and obstacles created by the mind and one can have amazing experiences and feel the Divine presence and the Unseen Force that guides, pulls and charts out the entire course.

Champaklal at one stage, the penultimate stage, feels very uneasy and greatly suffocated, indicating that his inner con­sciousness has reached such a height that it can no longer remain confined or imprisoned in that state ('hall'), because it is not the end of his course. This state of discomfort was finally broken with the help of a god-like inner force or the force of the psychic being which ultimately takes Champaklal into some­thing beyond — into the immediate vicinity of the Divine (Sri Aurobindo) and then thrusts him forward, breaking all the individualised domains of consciousness, into the sheer infinity of the Divine consciousness. Immediately, he sees the golden light of the Divine Truth and hears the Divine Voice.

The touch of an invisible person brings a transformation symbolised by the circulation of the fluid in each atom of his body culminating in his entire being getting permeated by the golden fluid of Supramental Consciousness, "The rapture of things eternal filled his limbs." Later he even transcends all the bodily experiences and through only "Light" he ultimately experiences the transformation into the formless "boundless Ananda".

"Above, the boundless hushed beatitudes."

Savitri, 3. 2

A Magnificent Mystic Darshan

13.7.1984

In this experience, Champaklal already finds himself with the Mother in the new world ("Futuristic place") which received

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the light of the Supramental Consciousness ("golden light") and from where Sri Aurobindo also could be seen in his, new supramentalised body.

A number of persons come, offer their salutations to Sri Aurobindo and disappear, signifying that most people cannot stay in a state of higher consciousness for a long time, their visits are only momentary. Each one has his own unique way of doing "Pranam", one of them even formulates a variety of "Mudras". All-these reveal one truth or another about the nature and multi-faceted development of the human personality. The last person, after doing the "Pranam", Chants "OM" - the word symbo­lising the "Brahman" - which appears to bring down the golden light of the higher consciousness. This person ultimately seems to expand and merge into the gross universe.

The Mother now leads Champaklal in the new world, towards the Divine Truth symbolised by the golden sun. The saviour touch of the Divine (the Mother) brings coolness to Champaklal's body and does not allow the intense heat to burn it to ashes. A "Mighty transformation" is felt by Champaklal who experiences a "Celestial ecstasy". The "transformation" can only be experienced, it cannot be expressed.

Having transformed Champaklal, the. Mother herself leads him into the Light of the Supramental Truth and Force (the Golden Sun), Sri Aurobindo being its embodiment is there. Champaklal puts his head on Sri Aurobindo's lap signifying his total self-surrender and has the transcendental darshan of "two-in-one" symbolising the Ultimate who is both Ishwara and Shakti together and a unified non-dual not in the old sense but in the sense that being twofold brings yet no division.

During this experience, Champaklal seems to have reached the state which is the highest state of his psychic being (in the form of a "lovely baby") which has merged in Sri Aurobindo and the Mother:

"Existence found its truth on Oneness' breast".

Page – 187

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