The technique of Akasa-gamana thus depends upon the knowledge of the forces
which are responsible for the formation of physical objects from Akasa and the exer-
tion of will-power in a particular manner. It involves the resolution of the body into
Akasa and the reverse process of rematerialization from Akasa. But the knowledge is
not the ordinary intellectual knowledge such as a scientist has. It is the direct knowl-
edge obtainable only by Samyama which involves becoming one in consciousness with
the object meditated upon. That is the significance of the word Samapatteh.
Akasa-gamana must be distinguished from the appearance of a materialized
body formed by Kriya Sakti at any distant place. In the former case, it is the original
physical body of the Yogi which is transported to another place by a combined process
of dissolution and materialization. In the latter case, the original physical body re-
mains where it was and a second artificial body is temporarily materialized in another
place round a Nirmana Citta (IV-4). The techniques of the two processes are different
and one or the other is adopted according to the needs of the occasion.
- The power of contacting the state of consciousness which is outside the
intellect and is therefore inconceivable is called Maha-videha. From it is destroyed the
covering of light.
If we examine the content of our mind at any moment we shall find in it a com-
bination of two sets of images; one, produced by actual contact with the external world
through the sense-organs, the other, the product of our own imagination. These two
sets of images are intertwined and constitute our world image at any moment. What is
the nature of the image produced by contact with the external world through the sense-
organs? What is its origin? If the manifested world around us is the expression of a
Reality through Divine Ideation then it is natural to suppose that the world image in