SUN OF SELF ON THE WALL OF MIND | IWGR I | RAMA राम
|| < : PART 5 | WAKEFUL STATE & THE ABSOLUTE : > ||
Here is something more to be told . People ask what right you have to call the gross body as the aftereffect or resultant of the subtle body . People ask what right you have to place the dream state above the wakeful state . Mark it .
Of what elements is your wakeful experience composed ?
Your wakeful experience rests upon time , space , and causality . Can you think of any substance , anything in this world without the idea of time , space and causality entering into it ? Never , never . You cannot conceive of anything without these .
Now this time , space and causality are like the web and weft of your world . Mark them . They are in your dreamland and they are in your wakeful state .
You know , Max Muller , in a translation of Kant’s Critique of Pure Reason , while giving the introduction says that Kant teaches the same philosophy as Vedanta .
Muller says that Kant has clearly shown that time , space and causality are a priori and the Hindus have not shown it .
Rama is going to tell you that Max Muller did not read enough of the Hindu Scriptures . Rama is going to tell you that the Hindus proved time , space and causality to be a priori , to be subjective , and out of that it is shown that the wakeful experience of yours is from one standpoint the aftereffect of your dreamland experience . You will patiently listen .
In your deep sleep state you have no idea of time , no idea of space , no idea of causality .
You come down to the dreamland . There time makes its appearance , space comes into existence , and causality also comes into existence .
The Hindus tell you that the time , space , and causality of your dreamland come out of your deep sleep state in the same way as the tiny sprout comes forth from the seed in its feeble , weak form ; and in your wakeful state , time , space and causality ripen into the state of a mighty tree .
They become strong and ripen into the state of a mighty river ; they assume their gross form ; just as you develop , the ideas of time , space and causation also develop with your understanding .
Thus the subject is nothing else but a resultant of time , space and causation as they develop .
In your dreams you have time , but compare the time of your dream with the time of your wakeful state .
The time of the dream is fickle , vague , hazy , dim , unsettled , indefinite , and the time of the wakeful state is naturally the ripened form , Rama says , the strong developed form of your time in the dreamland .
In your dreams , you know the dead become alive and the living become dead sometimes . It is not so in your wakeful state , the time is definite . The past becomes future , and the future becomes past in your dreamland ; it is not so in the wakeful state .
You may have heard of Mohammad who in dream spent a lot of time in ascending to the eighth heaven , but when awoken , found that only two seconds had passed .
Similarly the things of your wakeful state are different not in kind but in intensity , in degree , from the things of your dreamland state .
In your dreaming state the things are changeable , fickle , vague , indefinite . They can be changed , just as a sapling can be made to grow anyway you like , but when it becomes a gigantic tree , it cannot be changed , diverted , or moulded into any other shape .
In your dreamland you now see a person , that in a second becomes a horse . You now find before you a person alive , that in no time becomes fire .
The things which you find in your dreaming state were not present in the deep sleep state . Out of the deep sleep state , they sprang up , as out of the glaciers spring up the small rivers , fickle rivulets , and in your wakeful state these a priori forms of time and space ripen into a stiff , rigid form , become definite and get a rigidity of their own .
The wisdom of your dreamland , the intellect of your dreamland is related to the wakeful state .
Rama knows by personal experience that ofttimes in dreams , when a student , Rama solved the hardest problems upon which had been meditated , but on waking up did not know how to solve them . Oh , there was some fault in the arguments .
The arguments of your dreamland are also fickle , changeable , but related to the arguments of your wakeful state as the more developed tree is related to the fickle sapling , to the changeable buds , the changeable small tree .
Ofttimes Rama wrote poetry in dreams , but upon waking and looking at that poetry , the lines did not scan and it was not coherent ; there was want of continuity , unity .
The reasoning of the dreamland is related to the reasoning of the wakeful state as the subtle body of the river is related to the gross body , and the space of your dreamland is related to the space of your wakeful state in the same way . Space is rigid , constant , invariable .
Now you will say , no , no , how is it that in our dreams we always see the same things which we see in our wakeful state ? Our dreams are only the reminiscences , are only the remembrances of our wakeful state .
Rama says what of that ? Let it be so . What is the seed ? Out of a seed comes up a beautiful sapling ; it is changeable and fickle , and out of this changeable , fickle sapling grows out or develops forth a gigantic , strong , rigid tree . All right .
Again , out of this rigid tree come some more seeds , the same kind of seeds as gave rise to this tree .
Now in the seeds , the whole tree is contained . The tree has put all its essence and all its power back into the seeds .
Then should we argue that the tree did not spring from the seed ? Have we any right to argue that the tree did not come out of the seed ? No , no , we have no right to argue that way .
Similarly Vedanta says that the Shushupti , Rama says the seed state of yours , the deep sleep state is like the seed .
Out of that comes the dreamland and from that flows out , as it were , or develops the wakeful , gross body .
And again if your wakeful experience can be condensed back into your sleep , it is but natural . If your wakeful experience can be condensed or forced into your dreamland , into your dreaming experience , it does not contradict Rama’s statement . Let it be .
Still that will not entitle you to say that your wakeful state did not develop out of your subtle body or the dreamland . You are not entitled to say that .
Exactly as when the whole tree is condensed and put into the seed , this does not entitle us to say that the tree did not spring from the seed .
If in your dreams you usually have the reminiscences of your wakeful state , that does not entitle you to gainsay the statement made by Rama that out of time , space and causation , out of the differentiation of the dreamland , or the dreaming experience , was developed or evolved the wakeful experience .
The Vedanta philosophy says that the dreamland and wakeful experience originated from the nothingness or chaos of your deep sleep .
When the Hindus say that the world is nothing or the world is the result of ignorance , they mean that the deep sleep state in which you had a kind of nothing , a chaos , that chaos or nothing of your deep sleep state is ignorance , condensed ignorance ; if you want to say ignorance per se , there the deep sleep state is the ignorance per se , and out of that ignorance or darkness comes this world , comes this differentiation and change , and that ignorance is changeable .
You know , in your dreamland you have two kinds of things , the subject and the object , and according to Vedanta , the subject and object make their appearance simultaneously .
There in your dreams , you become the seer on one side and the object seen on the other side .
If you see a horse and the rider in a dream , both make their appearance together ; if you see a mountain in the dream , the mountain is the object and you , the seer or observer . There the object and the subject make their appearances together .
There by a kind of time , the past and future of the dream is also simultaneous with the object ; the past , present and future of the dream , the causation of the dream and the subject and object of the dream , all these make their appearance simultaneously .
Similarly Vedanta says , in your wakeful state also you are the object seen and you are the seeing subject ; you are the friends and foes on that side and you are their observer on this side ; you are the enemies on one side and you are the friends on the other side ; you are everything .
But all these apparent phenomena of the dream , phenomena of the deep sleep state , phenomena of the wakeful state , all these phenomena are mutable , changeable fickle , uncertain , indefinite .
|| < : THE ABSOLUTE : > ||
The real Self which was compared to the Sun , the real Atman , shines upon the three bodies
< : causal ( seed ) | subtle | gross : >
in the same way that the Sun shines upon the three bodies
< : mountain summit glaciers | mountain rivulets-brooklets | plains streams : >
of the river , that Atman is immutable , unchangeable .
That Atman or Sun shines upon the glacier of your deep sleep state ; by your Atman or Sun is the deep sleep state illumined ; and by that Atman or Sun is your wakeful experience illumined .
And you see again that the Sun shines not only upon the three bodies of one river , but the same Sun shines upon the three bodies of all the rivers in this world in exactly the same way .
Similarly what if the river of this body is different from the river of that body ? What if this river of life flows in a different way from the river of life in that case ?
But all these rivers of life , all these streams of existence have the same Eternal , Immutable , Constant Atman , or the Sun of suns , the Light of lights shining over them at all times , under all circumstances , unchangeable , immutable .
That you are , that you are . That is the real Self , and your real Self is the real Self of your friend , is the real Self of each and all .
Your real Self is not only present with you in the wakeful state , it is equally present in the deep sleep state ; it is equally present under all changes and circumstances .
Realize that real Self stands above all anxiety , above all fear , stands above all tribulation and trouble . Nobody can harm you , no one can injure you .
SOURCE | SATYAVEDISM.ORG