Being exposed to Gopi Krishna's experiences is like meeting a space traveller whoseemingly for no purpose has landed on a strange and unknown star without the standardequipment of the professional astronaut, and who simply reports about the bewilderinglandscape around him, colourfully, truthfully, without really knowing exactly what he hasfound. We have here, in this wholly unintellectual personality, a classical example of asimple man, uneducated in Yoga, who yet through intense labour and persistententhusiasm, succeeds in achieving, if not Samadhi, yet some very high state in Yoga perfection, based entirely on his inner feeling development and not at all on ideas andtraditions. Gopi Krishna is an extremely honest reporter, to the point of humbleness.Since he does not claim great powers and achievements, one is even more willing toaccept his detailed descriptions of inner changes as exact reports. Thus, one of theconsequences of his autonomous training is the aliveness of his account.To understand the amazing unusualness of Gopi Krishna's account one might try toimagine in turn the feelings of an Indian Yogi reading the records of a Westerner, who, asa layman, reports about his strange encounters with God and Christ without the background of theological knowledge and discipline and yet trying to find his own waythrough the labyrinth of his emotions without the guidance of any psychology but with anold-fashioned body of religious concepts—a bewildering picture indeed.Lacking the guiding hand of a master, it is Gopi Krishna's fate to be thrown from onedespair into another, hectic ups-and-downs, the daily bread of this sensational experience.Like Faust, Na Ro Pa and many others, he finds a solution several times in his life only atthe point of death. Even commonplace events take on an enormous character and leadhim into depressions and dangers almost to the point of ruination. His own analysis of that situation is that the awakened Kundalini went up into the Pingala instead of into theSushumna where it rightfully belongs. Where does all this lead him? To constant light-awareness, shimmering halo-consciousness but interrupted repeatedly by years of relapseand illness.The comforting aspect of these often quite negative experiences is however that GopiKrishna is never driven to pride, but remains aware of his own helplessness in front of thestunning events of his inner life. In best Indian tradition he does not ever feel himself to be the maker or creator of his own thoughts and feelings; he does not assume any falseleadership in the course of his development but confesses to be nothing but a victim of positive and negative forces. He is buffeted by them and feels like a 'dumb and helplesswitness to the show' (p. 151).All this proves that Gopi Krishna's is a typical explorer's mentality. Everywhere we meeta certain detachment, boldness, curiosity, independence and acceptance of everything thathappens inwardly. He is equally interested in positive and negative events. Never do wefind any anticipation of fixed results, but like one of the early alchemists he remainsready to accept the unexpected, even to explode, if this should be the result. He will go onanyway, come what may.