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APPENDIX.
no limit to one's mental creation; one ma eate for one's satisfaction any kind of worlds-even heavens of all or any of the famous or infamous divinities-or the company of saints and saviours, if one be inclined that way, or even a happy home á lá the Roman Convict of Prof. Macran. Babu Sivabarat Lal Warman, the contributor of solution No. II, writes of the dream state:
"Heaven and hell a man brings into manifestation, in this plane, just in proportion to his wickedness and good deeds. What a man sows he reaps his full harvest, even in this condition. Whatever he witnessess with his mental senses here, is his own thought creation and nothing else. Friends or foes, angels or evil spirits are all thought forms, and they deal with him as he was wont to deal with others when living on the earth" (p. 72).
The phantom sage also corroborates this and says:
"A sinner will see a scene of hell and a pious or good man will find himself in heaven, very much like the one depicted in religious books that he has read and followed. An athiest or materialist who believes in no existence after death, will see nothingness or darkness. A devotee of any deity will find himself in the dream world of his god and enjoy the beautiful scenery of that plane" (p. 325).
Touching the return of the dead, the following words of wisdom flow from the shadowy lips :
"But remember that the dead do not return in their original personalities. What people see is kalpit or a mere phantom of their own creation and it is why a large number of devotees can see the same guru or deity at one and the same time. Such occurrences or seances do not differ from dream creation" (p. 328).
This unfortunately knocks the bottom out of the lovely visions of the Goddess Kali, of yogis in trance in the caves of Mount Girnar, and of others including that of a beloved parent, which Dr. Khedkar saw and which he has been at considerable pains to describe (pp. 45-58).
The next question is how to control the type of our dreams? But as to this neither the compiler nor any of the other contributors who share his views has anything definite to say, all contenting themselves with pure wordy abstractions and the broadest generalities of expression. No endeavour is made to establish the causal connection between the means suggested and the end in view, but we are told that there are three different methods of reaching the goal, namely:
1. by impressing ourselves with the unreality of the world and contemplative meditation,
2. by ascetic penances, coupled with contemplation, and
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