JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter 33

             

Avatar  Lila (Sportive forms of Avatar)

152.       13th August, 1976.  

                                                 

Early morning dream:   Just before awakening from sleep I noticed that somebody held a white paper in front of me. On it I noticed a number ‘888’ along with a sentence which I could not remember. Then I again fell asleep. After rising from the bed. I could only remember the number but not the sentence.

Thereafter I thought—well let me check the book ‘Dharma O Anubhuti’ and let me see what is written against ‘888’! As soon as I opened the book, strangely I found at the first instance the same number where it was written—from ‘Nitya to Lila’ and Lila to Nitya’ and this short sentence, I could remember was written on the paper seen in the dream (Nitya – Absolute; Lila – Sportive forms of God).

The explanation is given in the book in the following way—these realizations are seen after Avatar Lila . The seer realized that he passed through various realizations of Avatar Lila in dreams and it is the confirmation .

                                     

Stability  of  previous  austerity

  153.        15^th August, 1976.  

Early morning dream:   First I saw a devotee named  Bhabani Bandyopadhyaya and began to describe to him about some of my own dreams. Meanwhile Arun Ghosh, another devotee came there and described to Mr. Banerjee about a dream of mine dreamt on 8.3.’76 in which I had the experience of Samadhi. I also described about my another dream in which I had an experience of ‘Sacchidananda’ (Eternal bliss) condition and then the dream went off.

This type of dream confirms the stability of the condition gained in previous dreams as those are being corroborated by narrations in later dream.

                          

Stability  of  preaching  capability  in  seer

154.        16^th August, 1976.  

Early morning dream:  The scene opened with a huge hall which was filled up with many young ones and a Christian Monk was supposed to deliver a lecture. I was also present there. The Father, looking at me started saying ‘We can only preach, what you have got to preach? Hearing this I became agitated and said, ‘Who are you to preach? Who preaches? God preaches. God is within you. You are a man. So man becomes God’. While saying this to him, I observed that he could not talk at all. When I repeated these sentences, the Father became depressed and saying good bye left the hall. With a great joy I left the hall.

The dream indicated the future of the seer, when he will utter ‘God is in the body’ to anyone, even he is oppositionist, he will not say a single word against the seer, and on the contrary, he will be converted . In addition, the Christian world may, in future take the cult of Jibankrishna i.e., they will realize that God is not in heaven in the sky but within the human body.

     

The  future  indication  of  gaining  the  entity  of  Jibankrishna .

155.         16^th August, 1976. 

After the previous early morning dream, it was 6-30 A.M, I was seated on my bed and the words ‘Entity of  Jibankrishna’ suddenly flashed in my brain. I was seated with closed eyes, gradually fell into trance and heard the voice of  j

Jibankrishna from a far distance ‘You will get my entity, you will get my entity’. These words were repeated several times and then I got back my sense. Even the whole day my mind did not come down from the cerebrum.

                      

Company with  the  devotees  and  spiritual  practices 

 156.        17^th August, 1976. 

Early morning dream:  One old well reputed Doctor named Kripanath, very much known to me with great affection hugged me and then took me to his residence entertaining me with delicious dishes.

The scene changed . I saw myself in Raghunath Sen’s house at Taltala, Kolkata where many devotees were present.  Khagen Ghosh with bearded face was also seen there, but did not utter a single word. Then he began to read his own exercise book written with his dreams. After he finished reading, I asked him, ‘Where will you take your food?’ He said, ‘I shall take my food at Hotel. I cannot take it in anybody’s house now’. The dream went off.

The first scene indicates that God has His best blessings bestowed on the seer as ‘Kripanath’ means who pours His blessings i.e., God.

The second scene shows that the seer is continuing regular spiritual practices even in dream like reality through constant accompaniment with devotees.

                                 

Gaining   the   power  of   preaching

157.        18^th August, 1976.  

Early morning dream:  I met Jibankrishna, but how I did met, could not remember although the residual effects of joy lasted long.

After a while I saw myself saying some words on Sri Ramkrishna Deva to somebody from the core of my heart and with the sweetest voice. After I woke up from sleep, went on thinking with great surprise—How strange, I cannot say like this in reality!

However, the dream indicates that the seer will have the power of speaking of God and preaching in future, though the seer has not any intention of taking all these achieved in dream.

           

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

A day at Dakshineswar

(Henceforth Shri Ramkrishna will be spoken of as Thakur” when required as it is so done in the Gospel )

Friday, April 24, 1885

621. “Bharadwaja and other sages declare you as a Divine Incarnation”.

A Divine Incarnation is an Individualism. One who gets the manikin form of God within, is called Avatar or incarnation of God. Did Bharadwaja and other sages get the process and the manikin form within them? No, not at all. An Avatar has to declare himself as an Avatar and the rest of the humanity has got to believe it. Bharadwaja and other sages were followers of faith of the Dravidian or Semitic cult. Religion is not a cult of faith but it is an automatic cult of realization. Furthermore, there are two kinds of realization:

(i) Individual, and (ii) Universal. Individual realization does not bear any proof as it is confined in a single man; whereas in Universalism, the proof is borne by the human race.

622. “Our meditation rests on Indivisible Satchidananda”.

What is Satchidananda?

Sat – existence. We feel the Life Power pervades the body through and through. It is ‘Sat’, but it is gross.

Chit – yoga – transformation of Life Power.

Ananda – Bliss. When Life Power reaches the cerebrum it becomes Bliss and Bliss alone. It is felt and the sign of Bliss is seen over the face. The two cheeks look swelled. It is Samadhi and according to the definition of Sankaracharya it is called Nirvikalpa Samadhi. The pundits or scholars having had no practical experience or realization of the thing take Nirvikalpa Samadhi, Jara Samadhi and even Sthitha Samadhi as one and make its use indiscriminately.

This Satchidananda is but one portion of the whole. And it is nothing but Individualism. The other portion is Chit Ghana Kaya.

Chit – yoga – transformation of Life Power.

Ghana – The Bliss in the seventh plane again undergoes transformation, gets condensed.

Kaya – human form, the shape of a living person. Here the Life Power becomes Paramatman and He will be seen by thousands declaring Universalism. This is realization and not faith.

The two terms taking together become: Satchidananda Chidghanakaya.

623. “The mind would lose its existence”.

(The translation in the Gospel is – “My mind would lose itself in the Indivisible Absolute”).

Here the idea runs that the Individual Absolute rests somewhere else and one’s mind gets up, merges, and collapses there. But I speak of my own personal experience. In deep Samadhi I lost myself and I did not know when I lost myself but when I came back in my sense I came to understand that I was not. My mind was transformed into void or nullity. It is called to come back with the knowledge of ‘Thou’ or Tattvajnan.

There is also a second class realization of this state. It takes place in the causal body. A man dreams a human form without head, that is, this Samadhi is taking place in his causal body. The realization is taking place in the body of his Guru or the body of God-the-Preceptor who is nothing but God Himself.

624. “So he (a man coming down from Samadhi) rests with devotees and devotion to God”.

It is but to come down. Here it signifies that the Life Power retracts and fails to make itself Universal.

Swami Vivekananda was asked by Thakur to go beyond Samadhi and furthermore, it was added that everything was but He.

Yes, this Dravidian cult or the cult of Bhakti ends in Individualism but the Sanatan Dharma or the spontaneous evolution of the awakened Life Power envelops the whole human race announcing the Universalism. It is so done through Mahayoga – the most mysterious and unfathomable mystery of the human life – an epitome of the Universe or nature.

JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter 32

Revelation  of  other’s  condition  and  indication

of  numerous  realizations

147.      12^th July,1976.  

Early morning dream:  The religious master Sri Sitaramdas Omkarnath was seated in a house. On the basis of a question on some realizations he tried to find out its explanation in a religious book drastically. I was seated enjoying his helplessness in this matter. Ultimately he could not find it out.

After a while somebody gave him food and he put these in a cloth bag just like the priest do during worships.

In the next scene I saw brinjal  plants yielding plenty of brinjals and I began to harvest the brinjals and filled the baskets. There were both large and small size brinjals, although big sizes were more. Ultimately I completed harvesting and the dream went off.

[The first scene shows the status of the so-called  religious masters proving their very poor knowledge on spiritualism and also their greediness on earthly affairs .

The second scene indicates that in future the seer will have numerous realizations.]

Revelation  of  own  and  other’s  spiritual  status

 148.       30^th July, 1976.  

Early morning dream:  In a huge and open hall Mr. Iswariprasad Goenka, a well known Industrialist (very much  known to me) was seen seated. Conversations with me were going on. Meanwhile it was noted that some other persons were also seated in front . Looking properly at them they were identified as some devotees like Indranath Mukherjee, Arun ghosh, Abala kanta Dutta etc . One of them was explaining something about  Jibankrishna to Mr Goenka and his body was jumping . At first he seemed to be Arun Ghosh, but then I realized that he was not Arun Ghosh but Indranath Mukherjee and I was surprised to see him in such a condition which was beyond imagination.

Meanwhile seeing an aeroplane in the sky Mr. Abala Dutta was going to say something about the plane, but Mr. Ghosh said, ‘let it go’. I also said, ‘we cannot withstand such type of talks’. Saying this I sat with full ecstasy. After a while when I got back my full sense, I saw everybody lying on floor except Mr. Goenka who was massaging the legs of Arun Ghosh . Then while Mr. Goenka wanted to massage my legs, with folded hands I said, ‘I am poorest of the poor, why massaging my legs’? Here the dream went off.

[The dream indicates the esoteric conditions of everybody.]

       

Stability  of  ‘Brahmagyan’ or Supreme Cult within  the  body

 149.         3^rd August, 1976.   

Early morning dream:  I went somewhere with some of my students. There one unknown boy gave me a ripe mango of huge size. I began to eat it and went on eating as if there was no end of it. Then ultimately I threw out the very thin stone.Then I got a custard apple. I ate a portion of it and then distributed to others. The dream was off.

[The dream indicated that ‘Individualistic Brahmagyan’ has become stable in the seer’s body . Huge mango means the huge intensity of Brahmagyan(Supreme cult) ; very thin stone means the minimum ego sense of the seer—that means the livelihood will be as minimum as required in future ( Sri Ramkrishna said).

Custard apple contains many seeds which in future, through the seer many people will gain spiritualism.

           

Accompaniment  with  the  Holy Ghost  and  Devotees

 150.       9^th August, 1976.  

Early morning dream:  The dream opened with the scene of Jibnakrishna’s room at Kadamtala, Howrah . He was seated on his cot reading a book. Some other devotees were also present in the room amongst whom only  Indranath Mukherjee was recognized. I was feeling a great enjoyment seeing  Jibankrishna. Even after the dream this sense of enjoyment persisted for a long time.

[The dream was an indication of increasing brain capacity of the seer as well as growing sense of oneness with others.]

                   

Descent  of  Divine  Consciousness  up to  the  waist

 151.        12^th August, 1976.   

Early morning dream:  In the first scene I saw a huge endless open space and I kept on walking through that space to an unknown place.

In the second scene I saw myself going to Jitendra nath Chatterjee’s house (a devotee), but it was situated at Shyambazar unlike the reality.

Suddenly I observed that the narrow canal existing near Shyambazar became full of Ganges water up to the brim and was converted into a much wider canal. The Ganges water running from Bagbazar Ganges river  filled it up. Seeing this beautiful scene I became overwhelmed with joy saying ‘Oh! How nice!’

In the last scene I saw a room where some devotees e.g., Ananda Mohan Ghosh, Raghunath Sen and I was seated. Brother Raghu was saying on the basis of a dream of  Dhiren Mondal in which he saw God, ‘As  we are mixing with each other, otherwise except Anath (Mondal) and Arun (Mukherjee) others would have been diverted, Here the dream went off.

[The first scene indicated the huge capacity of the seer’s spiritual brain power as symbolized by a huge open space

The second scene means thus—the capacity of the seer’s ‘Susumna’ has become increased where the divine consciousness in the form of Ganges water has come down to the waist as Shyambazar depicts Shyam or Lord Krishna whose divine consciousness came down from Sahasrar or cerebrum to the waist. Here water cools the body. In a previous dream divine consciousness was seen in the cerebrum in the form of sparkling light.

The last scene is coincided with the reality as there goes on a regular assembly of many devotees at the residence of Raghunath Sen.]

            

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

A day at Dakshineswar

(Henceforth Shri Ramkrishna will be spoken of as Thakur” when required as it is so done in the Gospel )

Friday, April 24, 1885

The yogic form of a Kirtan of Uddhavadasa

615. “After reflecting long, I find that I must die at last”.

The reading is: “I have pondered and thought and made my mind firm that I cannot live”.

Yes, ‘I’-ness or ego must die and God is to come out. The cockroach is to get transformed into a jewel-insect.

616. “Can you not tell me a way, O friend, by which I may meet my Krishna”?

The reading is: “Do please tell me the ways and means to get Him”. – Says Uddhavadasa.

To get him – to be transformed into God.

Uddhavadasa – the composer of the song.

617. “All are Narayan (God)”.

How does God look?

In the Dravidian or Semitic religion of dualism God is like a man – ‘Man, the image of his maker’ with the attributes of omnipresence, omniscience etc. Even this God is seen such as ‘Gopal’ of Gopal’s mother or Ramlala of Thakur. It is Individualism as nobody else will see the form save and except the seer. It is but his own creation. It is the Life Power of the devotee which takes the form and comes out of the body. Here we are not in a position to declare that all is God.

In the Sanatan Dharma or the Aryan culture or Brahma Vidya God is seen, shown by God-the-Preceptor in the seventh plane. It is not self-creation. It is spontaneous as the seer must have had no previous knowledge that God can be seen. In this case the seer may argue in this way, “I have seen God within me. It is Truth and it must be with all. So all are God”. It is also stretching of imagination. Even in this case the seer cannot describe fully that which is seen. It is God-the-Preceptor who says, “it is God” and he picks up the word. So it transpires that it is Individualism. Even though it is a full-fledged form of the Vidwat.

Also in case of the Viswarupa or seeing the Universe within the Atman or God, the ‘Ma’ and ‘Ra’ of Thakur (first God and then Universe), the sense that all is God, does not grow; furthermore, no proof for the experience can be set forth.

Yes, all is God – One, and its proof is borne by the seers. It is a direct proof. A man becomes God in the spiritual world and He shall be seen by thousands and the seers declare about their Oneness with one living man and this proves in both the ways that a living man becomes God and at the same time all are God. It is the production of the Mahakarana and Mahayoga; of course, both of them are but the outcome of the Life Power in a man. There is no outward agency playing any part in it.

From time immemorial it is so spoken that all are God, but it is not substantiated. In Individualism it lacks proof. It is definitely and wonderfully proved in the Universalism by the human race as they are the seers of this Oneness, that is, all are God and One.

618. “Ekangi (Prem) is love from one side. The best example is that water does not court the duck but the duck courts the water”.

Yes, it is so chalked out in the cult of devotion and emotion (Bhakti). One is seeking God; that is Vividisha – to attain God by self-exertion. No Godhood can be attained by the process.

In Vidwat the process outlined in the Upanishad is the only way. God out of His grace manifests in a man and then alone Godhood is attained. God seeks a man – the highest and proper receptacle to express Himself. Here we get a different tale in comparison with the cult of Bhakti.
When God spontaneously manifests Himself in a man, the man becomes God and it does not remain confined in the individual man but that man becomes the Universal Man – Universalle-La’-Homme.

619. “Sir, whom to be called antaranga (i.e. part of the inner self)”?

The yogic form is that the Self, in the shape of a living person, shall be seen within by thousands and that living man becomes antaranga to all and not the disciples who live near the Guru – human preceptor. Judas lived with Jesus but he proved himself to be a traitor.

Yes, God is the antaranga in one and all, and none else. This has been experienced and seen in our own life. It is so remarkable a difference between Vividisha and Vidwat.

620. “But we know you (Rama) as the son to Dasaratha”.

Rama – one.

Son – outcome – result.

Dasaratha – five organs of knowledge and five organs of action through which the mind works.

When the Life Power is withdrawn from the organs of knowledge and actions and centralized into one (Rama), then the aspirant becomes the son of Dasaratha.

JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter 31

             

Achievement  of  dispassionate  condition

143.         3^rd July, 1976.   

Early morning dream:  I had gone to Jamshedpur and roam here and there. Then I went to a house full of many persons. I sat among them. My bag was kept in front of me. It was full of many articles among which some were for hobby. After a while the meeting was closed and while I was going to take my bag I noticed that it was stolen. A known person named Nirmalya was found in front of me. I told him to search for my bag but he did not pay any attention to this matter.  Then I saw Dilip Mitra, a companion of Jibankrishna (Diamond). I took him to be accompanied. I had the feeling in my mind that those fellows (Nirmalya etc) had no intimate relation to me, they never bothered for me, but on the contrary these persons (Dilip etc) were my own. Then while going out, one of my shoes was stuck to the mud. I took out that shoe, but instantly thought—Oh! What am I going to search for! We can have nor anybody neither any wealth! That is why the bag was stolen!

In the next scene I saw Dwijendranath Roy of Ghatshila, a senior companion of  Jibankrishna. After a while I saw a child sitting on the shoulder of a man was paying his homage to me with folded hands.   With astonishment I was thinking—such a small child, how could he learn to pay homage in such a way! There after the dream went off.

[The dream signifies thus:  The first scene shows the dispassionate condition of the seer; the second and third scene signify the ‘Dwijatwa’(The state of Supreme Cult) and ‘Debatya’(The state of Divinity)  conditions of the seer.]

Blessings  of  the  Holy Ghost  poured  upon

144.       4^th July, 1976.    

Noon time dream:  I was standing on a bus stand waiting for the bus. At this moment I noticed that Anannda Mohan Ghosh, Diamond or Jibankrishna’s companion was seated on the bus . I opened a paper to read what  Jibankrishna had said in dreams to the seer. After the dream was off I forgot the sayings.

[The dream indicates that the blessings are always showered upon the seer from the Holy Ghost.]

                        

Vision of the Universe and experience on origin of life

145.     On 4^th July,1976,  after the previous dream in the evening in trance I had the following experience:

I started approaching towards the outer space. I crossed different spheres and then the blue color earth was seen, which ultimately disappeared. Then I reached a void zone. Gradually I reached a zone just like a condensed fog. At that time I lost my body sense and felt myself like a point merged in that dense fog. A feeling was playing in me like this— This is the place for the origin of life! It is called Ether!

Then gradually I began to gain full sensation, feeling for the earth. Coming back to full sensation, I began to think—was it an imagination or was it a realization? 

I was in confusion for some moments and then at night before going to bed it flashed in my mind that it was the realization of ‘Viswarup’(Universe in God)—I saw the whole universe in me and had the experience of ‘Jara Samadhi’—a condition when the seer becomes a point only. The dense fog was the father’s semen which is the place of origin of life—It is in microcosm. In macrocosm Scientists opine that ether in the outer space is the origin of life.

                                        

Realization  of  Paramatma

146.       10^th July, 1976.  

Early morning dream:  I was going with Dhiren Mondal (A companion of Jibankrishna) by train to his town Bangaon. But in the dream I felt that the town was Basirhat instead of Bangaon. After traveling for a long time we reached Basirhat. The town seemed very beautiful with nice houses. We came to a spot with buildings on both sides of the road. Looking on the left side I noticed that through the gaps of the buildings there were steps sloping down to a very distant place. I also observed that the steps merged into a dense, endless inaccessible foggy area with a non traceable base. Its top was also sky high. The scene was beyond any imagination. I was thinking—such an ocean of fog! Then thoughts came in my mind—How will it be, if I go inside this! Suddenly I felt, I had already gone inside that zone, but simultaneously I also saw myself standing on the road. It seemed to me as if I had fallen in a very unearthly situation with no sign of life anywhere and only my sense was roaming inside that zone. After a while I gained my full sense and went to another place. The dream continued but nothing was remembered later on.

As predicted in a previous dream seen on 21^st June, 1976 that within a year the seer would get married which in yoga meant that there might be a possibility for the seer to have the realization of unification of ‘Atma’ with ‘Paramatma’, this dream confirmed the same. Here in yoga fog means Paramatma with whom the seer got united.

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

A day at Dakshineswar

(Henceforth Shri Ramkrishna will be spoken of as Thakur” when required as it is so done in the Gospel )

Friday, April 24, 1885

The yogic form of a Kirtan of Uddhavadasa

609. “First I heard His magic flute from the Kadamba grove”.

First I heard – yes, when Kundalini awakens with a musical sound, firstly of the first the sweet sound of a stringed-instrument or the slow and soft sound of a flute coming afloating on air is heard.

Magic flute a unique sound such as never heard before.
Kadamba grove – human body.

610. “And the next day the Minstrel told me of Him and thrilled my soul”.

Minstrel – it is ‘Bhat’ – matchmaker.

God-the-Preceptor makes one acquainted with God. So sometimes He is called matchmaker.

“Guru is like a comrade”. – Sri Ramkrishna

In an orthodox marriage ceremony in India first comes the matchmaker. So God-the-Preceptor first appears within to take the bride – Radha – or any and every aspirant to God – the bridegroom. Not unlike the matchmaker, God-the-Preceptor is an indispensible requirement in the marriage ceremony with God, for an aspirant. It is a fine metaphor and its application is common.

Told me of Him – showed me God. It takes place in the seventh plane.

Thrilled my soul – filled me with a bliss and there is no proper vocabulary which can express it. Its aroma is remembered and cherished at every moment of life.

611. “Another day, O friend of my heart, you chanted His blessed name”.

O friend of my heart – it is but my own self who spoke. This is aerial voice but coming from within. It bespeaks that the aspirant hears voice – sound – Nad. Yes, it is an awe-striking bliss. Sometimes causal body also speaks.

612. “The wise men too described to me His virtues without number”.

I got my realizations tallied with the realizations of the wise men.

613. “I am a weak and simple girl, and stern, alas! are my elders”.

The reading should be:

“By nature a non-speaker, besides, a Zenana of the harem; furthermore, there are torturing elders in the house”.
Non-speaker – the subtle realizations; manifestations, sensations and feelings take place within and they cannot be properly or thoroughly expressed or ventilated. To add to it, in Samadhi Life Power leaves the tongue and it loses its power of speech.

A Zenana of the harem – yes, on both ways it is so – physically as well as inwardly. Physically, she is a wife and must be keeping herself in the harem and inwardly, the causal body is confined and encased in the gross body.
The torturing elders – the evil passions such as lust, anger etc. are indeed the most turbulent enemies in the way to God. Yes, they are elders too, as they appear first within the body.

House – the body as well as the dwelling house of Radha as depicted and drawn in the mythology.

614. “My love for my beloved grows; how can I live any longer”?

The reading should be:

“My charming citizen and to him my love is on a galloping increase. I apprehend that my body cannot sustain my life any longer”.

Citizen – City is the cerebrum. It is the city of the body. God is in the seventh plane, so He is the citizen.

(The term ‘Nagar’ in Bengali means the man who lives in town. But in slang it means a lover as Sri Krishna was to Radha and here in slang the term Nagar expresses its inward sense – God, the citizen in cerebrum – the town in the human body).

Love is on a galloping increase – The ego or ‘I’-ness is rapidly changing into God through these yogic realizations.
Body cannot sustain my life – The animal life is not to remain and in its place the divine life will appear.

JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter 30

               

                   

Accompany with  devotees

 136.         19^th June, 1976.  

Early morning dream:  I saw myself spending my days at a place like Makardah, Howrah with Ananda Mohan Ghosh and Anath Nath Mondal, two companions of Jibankrishna. Then the dream went off.

[The dream again signifies that the seer is continuously having regular spiritual practices even in dream.]

Indication of controlling the spiritual world in

 future through  the  Holy  Ghost

 137.        20^th June, 1976. 

Noon time dream:  I was going on saying—‘In future the days will come when we shall control the spiritual world through any of his (Jibankrishna) sayings being either transformed into him or having his entity. While saying this I noticed the same scene happening before me and I saw myself wearing a necktie  and doing the same thing. The dream ended here.

[It is not known how this dream will be effective in future.]

              

Indications of merging of  Atma or Soul  and  Paramatma

138.      21^st June, 1976.  

Early morning dream:  In the first scene the inside and outside reproductive organ of a woman were visible. 

In the second scene I saw Arun Ghosh, a devotee telling me, ‘Do you analyze your dreams’? I answered, ‘I only think of my dream and it will serve the purpose’.

In the third scene I saw Abala Kanta Dutta. In the fourth scene one of my relatives seeing my palms said, within a year you will be married. The dream went off.                                                

[The first scene indicates that the mystery of nature may be exposed to the seer in future ; the second scene indicates that the effects of the dreams may be established in the body of the seer; the third scene signifies the establishment of the entity of ‘Shiva’ or oneness in the seer and the fourth scene means that in future the seer may have the experience of the unification of ‘Atma’ and ‘Paramatma’ within him as marriage means the unification of ‘Atma’ and ‘Paramarma’ according to  Jibankrishna.

                       

Accompaniment  with  the  devotees

                            

139.        22^nd June, 1976.  

Early morning dream:  I saw Sourindra Bhattacharjee, a companion of  Jibankrishna having a conversation with me at the edge of a pond for a prolonged period and then the dream went off .

[The seer is having continuous spiritual practices both in reality and dream.]

Extinction   of   the  consequences  of  previous

actions  and  gaining  the  entity  of  the  Holy Ghost

 140.        24^th June, 1976.  

Early morning dream:  our house was  attacked by robbers. But I put everybody in a safe place and through a tunnel underneath the house I reached the Police headquarter, took the police officer on a car to the house and here the scene is changed.                                                                                     

 In the next scene the voice of Jibankrishna was heard in a tape recorder. But after a while I was astonished that the voice of  Jibankrishna was changed into my own voice. Here the dream went off.

The first scene signifies as such : Robbers mean the consequences of previous actions ; Police means the extinction of the effect of work. The seer will achieve the effect of dream.

The second scene signifies that there is no separate entity of anybody—only Jibankrishna’s existence  is there in the spiritual world. In future there is a possibility that the seer may achieve the entity of jibankrishna in the spiritual world.

Vision  of  other’s  condition

141.        26^th June, 1976. 

Early morning dream:  A very sickly and thin person is seen lying on the floor—as if on the verge of death point. Everybody feels sorry after seeing him. But after a while I was feeling -Oh! This man is Raghunath Sen!

(A close companion of  Jibankrishna), I was  going on thinking—Oh !He was so healthy previously and now he is in such a pathetic condition! After a while the patient has become free of disease as if has returned from the death point, and then has turned his face. I also had a sigh of relief and here ends the dream.

[Here in the dream the present condition of the devotee has been revealed and in reality he has been passing through a very miserable condition both financially and mentally . But the next part shows that I shall be relieved from all these conditions and this really happened in my life within a very few years.] 

              

Future  indication  of  publicity  of  the  seer’s  dream.

 142.        26^th June, 1976. 

 Early morning:  Dhiren Mondal, a companion was reading my dreams very loudly and then the dream went off .

[The dream corroborates a dream as seen by the seer on 23.6.72 which indicated that once the dreams of the seer would be gaining publicity in future.

This dream came true after ten years when the dreams are published regularly in a magazine and then since 2010 these dreams are regularly published in different websites.]