Chapter 3The Value of Visions · The Importance of Visions

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.

* 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. 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. 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.

People value visions for one thing because they are one 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.

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.

* 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 ´sraddh¯a in them. What he sees now are probably only images of subtle (s¯uks.ma) 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.

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. 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 al-lowed 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.

* 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 are unaware but which opens by the practice of Yoga. 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 [for Yoga], and it is probable that he would have made more progress if he had not shut the door that was opening. 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. 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.

* Visions and voices are not meant for creating faith; they are effective only if one has faith already.