Three States of Consciousness
As taught by Sri Ramana Maharshi
Edited by David Godman

Question: For one who has realised his Self, it is said that he will not have the three states of wakefulness, dream and deep sleep. Is that a fact?

Sri Ramana Maharshi: What makes you say that they do not have the three states? In saying "I had a dream; I was in deep sleep; I am awake", you must admit that you were there in all the three states. That makes it clear that you were there all the time. If you remain as you are now, you are in the wakeful state; this becomes hidden in the dream state; and the dream state disappears when you are in deep sleep. You were there then, you are there now, and you are there all the times. The three states come and go, but you are always there. It is like a cinema. The screen is always there but several types of pictures appear on the screen and then disappear. Nothing sticks to the screen. Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just as the pictures that appear on the screen do not stick to it. On the screen, you sometimes see a huge ocean with endless waves; that disappears. Another time, you see fire spreading all around; that too disappears. The screen is there on both occasions. Did the screen get wet with the water or did it get burned by the fire? Nothing affected the screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self.

Question: Does that mean that, although people have all three states of consciousness – wakefulness, dream and deep sleep – these do not affect them?

Maharshi:Yes, that is it. All these states come and go. The Self is not bothered; it has only one state.

Question: Does that mean that such a person will be in this world merely as a witness?

Maharshi: That is so; for this very thing Vidyaranya, in the tenth chapter of the book Panchadasi, gives as example the light that is kept on the stage of a theatre. When a drama is being played, the light is there, which illuminates, without any distinction, all the actors, whether they be kings or servants or dancers, and also all the audience. That light will be there before the drama begins, during the performance and also after the performance is over. Similarly, the light within, that is, the Self, gives light to the ego, the intellect, the memory and the mind without itself being subject to processes of growth and decay. Although during deep sleep and other states there is no feeling of the ego, that Self remains attributeless, and continues to shine of itself.

Actually the idea of the Self being the witness is only in the mind; it is not the absolute truth of the Self. Witnessing is relative to objects witnessed. Both the witness and his object are mental creations.

Question: How are the three states of consciousness inferior in degree of reality to the fourth (Turiya)? What is the actual relation between these three states and the fourth?

Maharshi: There is only one state, that of consciousness or awareness or existence. The three states of waking, dream and deep sleep cannot be real. They simply come and go. The real will always exist. The "I" or existence that alone persists in all the three states is real. The other three are not real and so it is not possible to say they have such and such degree of reality. We may roughly put it like this, Existence or consciousness is the only reality. Consciousness plus waking, we call waking. Consciousness plus sleep, we call sleep. Consciousness plus dream, we call dream. Consciousness is the screen, on which all the pictures come and go. The screen is real, the pictures are mere shadows on it. Because by long habit, we have been regarding these three states as real, we call the state of mere awareness or consciousness the fourth. There is however, no fourth state, but only one state.

There is no difference between dream and the waking state except that the dream is short and the waking long. Both are the result of the mind. Because the waking state is long, we imagine that it is our real state. But, as a matter of fact, our real state is Turiya or the fourth state which is always as it is and knows nothing of the three states of waking, dream or deep sleep. Because we call these three Avastha (states) we call the fourth state also Turiya Avastha. But it is not an Avastha, but the real and natural state of the Self. When this is realised, we know it is not a Turiya or fourth state, for a fourth state is only relative, but Turiyatita, the transcendent state.

Question: But why should these three states come and go on the real state or the screen of the Self?

Maharshi: Who puts this question? Does the Self say these states come and go? It is the seer who says these come and go. The seer and the seen together constitute the mind. See if there is such a thing as the mind. Then, the mind merges in the Self, and there is neither the seer nor the seen. So the real answer to your question is, ‘They neither come nor go.’ The Self alone remains as it ever is. The three states owe their existence to non-enquiry and enquiry puts an end to them. However much one may explain, the fact will not become clear till one attains Self-realisation and wonders how one was blind to the self-evident and only existence so long.

For the Jnani (who is self-realised), all the three states of consciousness are equally unreal. But the ajnani (ignorant or who is not self-realised), is unable to comprehend this, because for him the standard of reality is the waking state, whereas for the jnani the standard of reality is reality itself. This reality of pure consciousness is eternal by its nature and therefore subsists equally during what you call waking, dreaming and deep sleep. To him who is one with that reality there is neither the mind nor its three states and, therefore, neither introversion nor extroversion.

His is the ever-waking state, because he is awake to the eternal Self; his is the ever-dreaming state, because to him the world is no better than a repeatedly presented dream phenomenon; his is the ever-sleeping state, because he is at all times without the "body-am-I" consciousness.

Question:Is the world that is seen, felt and sensed by us in so many ways something like a dream, an illusion?

Maharshi: There is no alternative for you but to accept the world as unreal if you are seeking the truth and the truth alone, for the simple reason that unless you give up the idea that the world is real your mind will always be after it. If you take the appearance to be real you will never know the real itself, although it is the real alone that exists. This point is illustrated by the analogy of the snake in the rope. You may be deceived into believing that a piece of rope is a snake. While you imagine that the rope is a snake you cannot see the rope as a rope. The non-existent snake becomes real to you, while the real rope seems wholly non-existent as such.

Questioner:It is easy to accept tentatively that the world is not ultimately real, but it is hard to have the conviction that it is really unreal.

Maharshi:Even so is your dream world real while you are dreaming. So long as the dream lasts everything you see and feel in it is real.

Question: Is then the world no better than a dream?

Maharshi: What is wrong with the sense of reality you have while you are dreaming? You may be dreaming of something quite impossible, for instance, of having a happy chat with a dead person. Just for a moment, you may doubt in the dream, saying to yourself, ‘was he not dead?’, but somehow your mind reconciles itself to the dream vision, and the person is as good as alive for the purposes of the dream. In other words, the dream as a dream does not permit you to doubt its reality.

It is the same in the waking state, for you are unable to doubt the reality of the world that you see while you are awake. How can the mind which has itself created the world accept it as unreal? That is the significance of the comparison made between the world of the waking state and the dream world. Both are creations of the mind and, so long as the mind is engrossed in either, it finds itself unable to deny their reality. It cannot deny the reality of the dream world while it is dreaming and it cannot deny the reality of the waking world while it is awake. If, on the contrary, you withdraw your mind completely from the world and turn it within and abide there, that is, if you keep awake always to the Self which is the substratum of all experiences, you will find the world of which you are now aware is just as unreal as the world in which you lived in your dream.

Sri Ramana Maharshi: What makes you say that they do not have the three states? In saying "I had a dream; I was in deep sleep; I am awake", you must admit that you were there in all the three states. That makes it clear that you were there all the time. If you remain as you are now, you are in the wakeful state; this becomes hidden in the dream state; and the dream state disappears when you are in deep sleep. You were there then, you are there now, and you are there all the times. The three states come and go, but you are always there. It is like a cinema. The screen is always there but several types of pictures appear on the screen and then disappear. Nothing sticks to the screen. Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just as the pictures that appear on the screen do not stick to it. On the screen, you sometimes see a huge ocean with endless waves; that disappears. Another time, you see fire spreading all around; that too disappears. The screen is there on both occasions. Did the screen get wet with the water or did it get burned by the fire? Nothing affected the screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self.

Question:Does that mean that, although people have all three states of consciousness – wakefulness, dream and deep sleep – these do not affect them?

Maharshi: Yes, that is it. All these states come and go.The Self is not bothered; it has only one state.

Question: Does that mean that such a person will be in this world merely as a witness?

Maharshi: That is so; for this very thing Vidyaranya, in the tenth chapter of the book Panchadasi, gives as example the light that is kept on the stage of a theatre. When a drama is being played, the light is there, which illuminates, without any distinction, all the actors, whether they be kings or servants or dancers, and also all the audience. That light will be there before the drama begins, during the performance and also after the performance is over. Similarly, the light within, that is, the Self, gives light to the ego, the intellect, the memory and the mind without itself being subject to processes of growth and decay. Although during deep sleep and other states there is no feeling of the ego, that Self remains attributeless, and continues to shine of itself.

Actually the idea of the Self being the witness is only in the mind; it is not the absolute truth of the Self. Witnessing is relative to objects witnessed. Both the witness and his object are mental creations.

Question:How are the three states of consciousness inferior in degree of reality to the fourth (Turiya)? What is the actual relation between these three states and the fourth?

Maharshi:There is only one state, that of consciousness or awareness or existence. The three states of waking, dream and deep sleep cannot be real. They simply come and go. The real will always exist. The "I" or existence that alone persists in all the three states is real. The other three are not real and so it is not possible to say they have such and such degree of reality. We may roughly put it like this, Existence or consciousness is the only reality. Consciousness plus waking, we call waking. Consciousness plus sleep, we call sleep. Consciousness plus dream, we call dream. Consciousness is the screen, on which all the pictures come and go. The screen is real, the pictures are mere shadows on it. Because by long habit, we have been regarding these three states as real, we call the state of mere awareness or consciousness the fourth. There is however, no fourth state, but only one state.

There is no difference between dream and the waking state except that the dream is short and the waking long. Both are the result of the mind. Because the waking state is long, we imagine that it is our real state. But, as a matter of fact, our real state is Turiya or the fourth state which is always as it is and knows nothing of the three states of waking, dream or deep sleep. Because we call these three Avastha (states) we call the fourth state also Turiya Avastha. But it is not an Avastha, but the real and natural state of the Self. When this is realised, we know it is not a Turiya or fourth state, for a fourth state is only relative, but Turiyatita, the transcendent state.

Question: But why should these three states come and go on the real state or the screen of the Self?

Maharshi: Who puts this question? Does the Self say these states come and go? It is the seer who says these come and go. The seer and the seen together constitute the mind. See if there is such a thing as the mind. Then, the mind merges in the Self, and there is neither the seer nor the seen. So the real answer to your question is, ‘They neither come nor go.’ The Self alone remains as it ever is. The three states owe their existence to non-enquiry and enquiry puts an end to them. However much one may explain, the fact will not become clear till one attains Self-realisation and wonders how one was blind to the self-evident and only existence so long.

For the Jnani (who is self-realised), all the three states of consciousness are equally unreal. But the ajnani (ignorant or who is not self-realised), is unable to comprehend this, because for him the standard of reality is the waking state, whereas for the jnani the standard of reality is reality itself. This reality of pure consciousness is eternal by its nature and therefore subsists equally during what you call waking, dreaming and deep sleep. To him who is one with that reality there is neither the mind nor its three states and, therefore, neither introversion nor extroversion.

His is the ever-waking state, because he is awake to the eternal Self; his is the ever-dreaming state, because to him the world is no better than a repeatedly presented dream phenomenon; his is the ever-sleeping state, because he is at all times without the "body-am-I" consciousness.

Question:Is the world that is seen, felt and sensed by us in so many ways something like a dream, an illusion?

Maharshi:There is no alternative for you but to accept the world as unreal if you are seeking the truth and the truth alone, for the simple reason that unless you give up the idea that the world is real your mind will always be after it. If you take the appearance to be real you will never know the real itself, although it is the real alone that exists. This point is illustrated by the analogy of the snake in the rope. You may be deceived into believing that a piece of rope is a snake. While you imagine that the rope is a snake you cannot see the rope as a rope. The non-existent snake becomes real to you, while the real rope seems wholly non-existent as such.

Questioner:It is easy to accept tentatively that the world is not ultimately real, but it is hard to have the conviction that it is really unreal.

Maharshi:Even so is your dream world real while you are dreaming. So long as the dream lasts everything you see and feel in it is real.

Question: Is then the world no better than a dream?

Maharshi:What is wrong with the sense of reality you have while you are dreaming? You may be dreaming of something quite impossible, for instance, of having a happy chat with a dead person. Just for a moment, you may doubt in the dream, saying to yourself, ‘was he not dead?’, but somehow your mind reconciles itself to the dream vision, and the person is as good as alive for the purposes of the dream. In other words, the dream as a dream does not permit you to doubt its reality.

It is the same in the waking state, for you are unable to doubt the reality of the world that you see while you are awake. How can the mind which has itself created the world accept it as unreal? That is the significance of the comparison made between the world of the waking state and the dream world. Both are creations of the mind and, so long as the mind is engrossed in either, it finds itself unable to deny their reality. It cannot deny the reality of the dream world while it is dreaming and it cannot deny the reality of the waking world while it is awake. If, on the contrary, you withdraw your mind completely from the world and turn it within and abide there, that is, if you keep awake always to the Self which is the substratum of all experiences, you will find the world of which you are now aware is just as unreal as the world in which you lived in your dream.

Top    <To top of this page

Alphabetical Listing [Index to Pages]   

Question:We see, feel and sense the world in so many ways. These sensations are the reactions to the objects seen and felt. They are not mental creations as in dreams, which differ not only from person to person but also with regard to the same person. Is that not enough to prove the objective reality of the world?

Maharshi:All this talk about inconsistencies in the dream world arise only now, when you are awake. While you are dreaming, the dream was a perfectly integrated whole. That is to say, if you felt thirsty in a dream, the illusory drinking of illusory water quenched your illusory thirst. But all this was real and not illusory to you so long as you did not know that the dream itself was illusory. Similarly with the waking world. The sensations you now have get coordinated to give you the impression that the world is real.

If, on the contrary, the world is a self-existent reality (that is what you evidently mean by objectivity), what prevents the world from revealing itself to you in sleep? You do not say you did not exist in your sleep.

Questioner: Neither do I deny the world’s existence while I am asleep. It has been existing all the while. If during my sleep I did not see it, others who were not sleeping saw it.

Maharshi:To say you existed while asleep, was it necessary to call in the evidence of others so as to prove it to you? Why do you seek their evidence now? Those others can tell you of having seen the world during your sleep only when you yourself are awake.

With regard to your own existence it is different. On waking up you say you had a sound sleep, and so that extent you are aware of yourself in the deepest sleep, whereas you have not the slightest notion of the world’s existence then. Even now, while you are awake, is it the world that says, "I am real", or is it you?

Questioner:Of course I say it, but I say it of the world.

Maharshi:well then, that world, which you say is real, is really mocking at you for seeking to prove its reality while of your own reality you are ignorant.

You want somehow or other to maintain that the world is real. What is the standard of reality? That alone is real which exists by itself, which reveals itself by itself and which is eternal and unchanging.

Does the world exist by itself? Was it ever seen without the aid of the mind? In deep sleep there is neither mind nor world. When awake, there is the mind and there is the world. What does invariable concomitance mean? You are familiar with the principles of inductive logic which are considered the very basis of scientific investigation. Why do you not decide this question of the reality of the world in the light of those accepted principles of logic?

Of yourself, you can say "I exist". That is, your existence is not mere existence, it is existence of which you are conscious. Really, it is existence identical with consciousness.

Questioner:The world may not be conscious of itself, yet it exists.

Maharshi: Consciousness is always Self-consciousness. If you are conscious of anything you are essentially conscious of yourself. Unselfconscious existence is a contradiction in terms. It is no existence at all. It is merely attributed existence, whereas true existence, the SAT, is not an attribute, it is the substance itself. It is the Vastu (Reality). Reality is therefore known as SAT-CHIT, being consciousness, and never merely the one to the exclusion of the other. The world neither exists by itself, nor is it conscious of its existence. How can you say that such a world is real?

And what is the nature of the world? It is perpetual change, a continuous, interminable flux. A dependent, unselfconscious, ever-changing world cannot be real.

Question:Are the names and forms of the world real?

Maharshi:You won’t find them separate from the substratum (Adhishtana). When you try to get at name and form, you will find reality only. Therefore attain the knowledge of that which is real for all time.

Question:Why does the waking state look so real?

Maharshi: We see so much on the cinema screen, but it is not real. Nothing is real there except the screen. In the same way in the waking state, there is nothing but Adhishtan(substratum). Knowledge of the world is knowledge of the knower of the world. Both go away in sleep.

Question:Why do we see such permanency and constancy in the world?

Maharshi:It is seen on account of wrong ideas. When someone says that he took a bath in the same river twice, he is wrong because when he bathed for the second time the river is not the same as it was when he bathed for the first time. On looking twice at the brightness of a flame a man says that he sees the same flame, but this flame is changing every moment. The waking state is like this. The stationary appearance is an error of perception.

Question:Where is the error?

Maharshi: Pramata (the knower).

Question: How did the knower come?

Maharshi:On account of the error of perception. In fact, the knower, and his misperceptions appear simultaneously, and when the knowledge of the Self is obtained, they disappear simultaneously.

Question:From where did the knower and his misperceptions come?

Maharshi:Who is asking the question?

Questioner:I am.

Maharshi:Find out that "I" and all your doubts will be solved. Just as in a dream a false knowledge, knower, and known rise up, in the waking state the same process operates. In both states on knowing this "I" you know everything and nothing remains to be known. In deep sleep, knower, knowledge and known are absent. In the same way, at the time of experiencing the real "I" they will not exist. Whatever you see happening in the waking state happens only to the knower, and since the knower is unreal, nothing in fact ever happens.

Question: Is the light which gives the "I" –sense identity and knowledge of the world ignorance or chit, consciousness?

Maharshi:It is only the reflected light of CHIT that makes the "I" believe itself different from others. This reflected light of Chit also makes the "I" create objects, but for this reflection there must be a surface on which the reflection takes place.

Question: What is that surface?

Maharshi:On realisation of the Self you will find that the reflection and the surface on which it takes place do not actually exist, but that both of them are one and the same Chit. There is the world, which requires location for its existence and light to make it perceptible. Both rise simultaneously. Therefore, physical existence and perception depend upon the light of the mind which is reflected from the Self. Just as cinema pictures can be made visible by a reflected light, and only in darkness, so also the world pictures are perceptible only by the light of the Self reflected in the darkness of Avidya (ignorance). The world can be seen neither in the utter darkness of ignorance, as in deep sleep, nor in the utter light of the Self, as in Self-realisation or Samadhi.

___________________________________

Top  <To top of this page
Index Alphabetical   [Index to Pages]

From Aitareya Upanishad, I, iii, 12

Atman (the individual self thus embodied) has three abodes, three conditions of sleep. This is one abode, this is another, this is the third.

[Note: The reference is to the three states of waking, dream and deep sleep. An unenlightened person, during the waking state, is ignorant of truth and takes the unreal to be real. Therefore the waking state is not, for him, different from sleep.]

___________________________________

Contributions from The Advaita Ashrama, Culcutta

The following article explains:

Gross, Subtle and Causal Body
Microcosm and Macrocosm
Vishva, Taijas, Prajna
Akshara, Hiranyagarbha, Virat,
AUM

Three States of Consciousness
By S.S.Raghavachar, M.A.
Dept. of Philosophy, University of Mysore, India
(This article was written on 28-01-1962)

Human experience passes through three states, Waking, Dream and Deep-sleep. These three must be studied closely and their distinctive characteristics noted.

In Waking, there is the experience of the solid external world through sense-perception.

In Dream, senses do not function. The impressions deposited in the mind by previous experiences are revivified and shaped into the likeness of waking itself. The internal perception by the mind of these revivified impressions lodged within itself, as if they are realities of the waking state itself, is dream.

In Deep-sleep, neither the senses function nor the mind functions. The self withdraws into itself as it were, but there is no self-understanding. The self is covered by a primeval ignorance from which spring all wakings, and dreams. This ignorance covers the self in all its states, but it does not set up the presentation of the non-self in the deep-sleep as it does in the waking and dream.

This analysis of the states brings out the threefold nature of embodiment. In the waking state the self is embodied in what is called the gross body consisting of the five gross elements and their modifications. In the Vedic philosophy of nature, at least three stages are discernible.

In the first stage, as represented by the Chandogya Upanisad, three elements, namely, Fire, Water and Earth are posited.

In the second stage, as represented, for instance, in the Taittiriya Upanisad, there is the addition of Air and Space. Further on, the empirical fact that these elements are not to be found in their pure and unmixed state and that they are clearly independent substances is not much of a demonstrated scientific truth must have led to the explanation that the five elements are pure and independent only in their subtle state, while as found empirically they are mixed up a great deal.

Each empirically given gross element has within it, according to this view, all the other elements also. For instance, in the gross Earth, half of it consists of pure earth and the other half consists of the other four pure elements. This process of the composition of the gross elements is what is called Panchikaranam.

[Note: ‘Panchikarana’ The fivefold combination which the five subtle rudimentary elements have to undergo to become gross ones.]

Experience of these elements and their products through sense-perception is characteristic of waking life. In the dream-state the embodiment is said to be subtle. The body of the dream-self, in the first place, contains the five organs of knowledge and the five organs of action, which are ten in all and are called Indriyas (organs).

[Note: The five organs of knowledge are Tongue (taste), Nostrils (smell), Ears (sound), Eyes (vision) and Skin (touch). The five organs of action are Tongue (speech), Hands, Feet, organ of Excretion and the Generative organ.]

It also contains the five vital breaths called Pranas. [Note: The five Pranas are Prana, Apana, Vyana, Udana and Samana. See page ‘Prana-Apana-Vyana’ column on the left.]

It has the internal sense, (Antahkarana) consisting of intellect (Buddhi), mind (Manas), and ego-sense (Ahamkara) and the faculty of contemplation (Chitta). It also contains the five subtle elements. In addition to these five factors, i.e., organs of knowledge, organs of action, vital breath, internal sense and the subtle elements, it also has their foundation Avidya, Kama and Karma. These eight factors (according to Varttika of Sri Suresvara) constitute the subtle body of the self.

Seventeen-fold Subtle Body
According to another enumeration, the subtle body consists of seventeen factors. They are the ten organs of knowledge and action, the five vital breaths, the intellect and the mind. This is the analysis of the subtle body as decisively given in some works like Sankshepa Shariraka (3-20).

The Panchikarana of Sri Sankaracharya enumerates the five subtle elements, the five breaths, the ten Indriyas, Manas and Buddhi as constituting the seventeen-fold subtle body.

In deep-sleep the body of the self is said to be causal, meaning that it is the seed of the subtle and the gross bodies and that it is the pure unactualised potentiality of the body. It consists of the original Nescience (ignorance) from which spring the phenomenal manifestations of the dream and waking worlds.

This nescience is not the negation of the native consciousness of the Atman (self), for it must itself subsist in the presence of that consciousness, even as a cloud, however much it may conceal the Sun, owes its being to the Sun. Moreover, it covers and does not annihilate the self-effulgence of the Atman. This nescience truly defies definition, analysis and description.

It is neither real nor unreal. Nor is it both real and unreal. It is neither one nor many, nor one and many. It is neither simple nor composite, nor both. All that can be positively asserted about it is that it is subject to termination by only the knowledge of the identity of Brahman and Atman. The problem of explaining it does not arise when one is unaware of the Atman. When he comes to be aware of the Atman, the ignorance has disappeared and does not exist enough to call for an explanation.

It is only the co-existence of the clear awareness of the Atman and ignorance concerning it that would raise a problem. But that co-existence is impossible. Hence the nature of the primeval nescience is inexplicable. But it positively disappears when we awake to reality. This ignorance is the causal body operating by itself in the state of deep-sleep. Thus the Atman is encased in a threefold body.

Gross, Subtle and Causal Body
The three states and the three bodies are relative to the self. We can speak of three selves from the empirical standpoint in relation to the states and bodies.

The self as embodied in the gross body and undergoing the experiences of waking is called VISHVA.

The self as encased in the subtle body and undergoing dream-experiences is the TAIJASA.

The self as resting in the causal body in the state of deep-sleep is the PRAJNA.

This is the terminology to be adopted when we take an individualistic or Microcosmic point of view. But if we adopt the Macrocosmic point of view and regard the totality of being, the Cosmic Self or the Deity can be said to maintain itself in three planes of phenomenal manifestation.

In its primordial plane as associated with Maya or cosmic self-concealment it is AKSHARA.

As enfolded in the cosmic totality of subtle bodies and dream-state, it is Sutratman or HIRANYAGARBHA.

In relation to the totality of the gross universe as revealed to waking consciousness, the cosmic spirit is said to be VIRAT. (pronounced Viraat).

Thus there are three phases of the individual self corresponding to the three planes of the phenomenal appearance of the universal spirit.

AUM

PRANAVA or the syllable AUM consists of three component elements. They are A, U and M

The Mandukya Upanisad initiated the tradition of regarding the three sound elements of AUM as corresponding to and as signifying the phases of the self conditioned by the three bodies, and as manifesting itself in the three phenomenal states.

A signifies the VIRAT in the Macrocosm and the VISHVA in the Microcosm.

Urepresents HIRANYAGARBHA in the Macrocosmand TAIJASA in the Microcosm.

M signifies PRAJNA in the Microcosm and AKSHARA or ISVARA in the Macrocosm.

[Note: VIRAT: The Consciousness associated with the aggregate of all gross bodies.

VISHVA: The Consciousness which identifies itself with the individual gross body and the waking state. HIRANYAGARBHA: The subtle objective totality. TAIJASA: The Consciousness associated with the dream state and the subtle body. PRAJNA: The Consciousness associated with the deep-sleep state and the causal body or ignorance.

AKSHAR(ATMA: The indestructible (spirit). ISVARA: The great cause of the universe, the Pure Consciousness associated with its own power called MAYA.]

This fusion of the particular and cosmic standpoints is insisted upon and we are to see in the three constituents of AUM the signification of the three phases of the one integral spirit.

Thus the whole universe is viewed in three levels, the causal, the subtle and the gross. The spirit which is the ultimate reality, appears conditioned by these. Now the philosophical problem for man is to ascend to the apprehension of the real as transcending the conditions in which it is seemingly embodied.

The spiritual problem is to release oneself from these limiting conditions and to realise one’s identity with the Ultimate Principle. The symbol AUM is maintained to contain the direction for developing this transcendent integrality of knowledge and life.

The first sound-constituent of AUM, namely A represents the gross point of view. It connotes the native realism and pluralism of common sense.

From this we ought to move on to the level of thought represented by U. U signifies the understanding of the world as the projection of the universe by the Spirit itself. The point of view is found on the dream-experience and its philosophy may be described as Dynamic Idealism. Spirit, through the instrumentality of mind, sets up within itself the entire cosmos. When this standpoint reaches maturity, we must pass beyond it.

The next stage is represented by M. The diversity of presentation conjured up in the dream-world is nothing real. It is a projection of the unreal. Such projection is founded upon the non-apprehension of the real. The realisation of this fact of radical non-apprehension is promoted by the consideration of the experience of deep-sleep.

We dream because we are asleep. The worlds taken as real in waking is really of the same status as dream world and the pre-supposition of such comic dreaming is the failure to see that the Atman is the sole reality.

This failure is most clearly illustrated in deep-sleep. We must pass into the frame of thought according to which our empirical life which is in reality a dream, is due to our being asleep to spirit, the fundamental substance of our being. We are most asleep when we fancy ourselves most awake. Even as the chanting of the sacred Pranava (AUM) culminates in the serenity of silence after the final sound M, the philosophic contemplation of man’s experience in its entirety must pass after the consideration of the state of deep-sleep into the unconditioned effulgence of the pure and transcendent Self.

The seed of phenomenal life namely ignorance most strikingly present in sleep must be destroyed and the sleeper must wake up to the infinite reality of the spiritual essence. This ultimate self-affirmation is the goal of contemplation. The agnosticism of sleep must be burnt up in this transcendent self-realisation.

Following the Pranava (AUM) in all its phases, and to its farthest merger in silence, one must review the spirit’s manifestation in the three states and up to its embodiment in the Nescience-body and pass beyond even that causal sheath into the utter freedom of its absolute illumination. An analysis of man’s three states does thus fulfil itself in the vision of his Divine essence in all the glory of its "stateless" eternity.