PRANAMAYA KOSA OR THE STATE OF DREAM
1.41 The dream state is the result of interiorisation of consciousness when tending to take rest inside after having moved outside for a certain duration.
1.42 In this state of rest, consciousness withdraws itself inward having dissociated itself from the world of organs of sense and action.
1.43 Here the individual consciousness, ceasing to be the perceiver, turns towards ideation on the basis of mental impressions formed in his consciousness by objects of the external world in the state of wakefulness.
1.44 This state occurs not only while one is asleep but also during the phase of perception in which the external object is represented by its ideas.
1.45 The impurity of karma persists here only as traces while the objects perceived inwardly are illusory creations generated by consciousness in the mind and hence are confined to the dreamer in regard to their perceptibility.
1.46 From the point of view of yoga, this state is higher and subtler than the state of waking consciousness and, as such, it is easier to rise from this to higher states of consciousness.
1.47 On account of this feature of it, it is called, established in itself, padastha or vyapta, pervasive.
1.48 It corresponds to the autonomous cognitive awareness, which is free to pervade everywhere, and is no longer conditioned by the object of knowledge.
1.49 Prana and manas, however, remain active in the state of dream, which has four sub-states.
1.50 First one of these sub-states is svapna jagrat, waking in the state of dream.
1.51 It is the state of vikalpas – ideas, fancies, reveries – independent of the external world and confined only to the dreamer.
1.52 It is also experienced when one is overcome with grief, passion, fear or madness, in which state the dreamer mistakes his mental projections for actual objects.
1.53 In this state, the individual is at times caught in the flux of objective perceptions and at others by the waves of his own mental impressions without being able to differentiate between the two.
1.42 In this state of rest, consciousness withdraws itself inward having dissociated itself from the world of organs of sense and action.
1.43 Here the individual consciousness, ceasing to be the perceiver, turns towards ideation on the basis of mental impressions formed in his consciousness by objects of the external world in the state of wakefulness.
1.44 This state occurs not only while one is asleep but also during the phase of perception in which the external object is represented by its ideas.
1.45 The impurity of karma persists here only as traces while the objects perceived inwardly are illusory creations generated by consciousness in the mind and hence are confined to the dreamer in regard to their perceptibility.
1.46 From the point of view of yoga, this state is higher and subtler than the state of waking consciousness and, as such, it is easier to rise from this to higher states of consciousness.
1.47 On account of this feature of it, it is called, established in itself, padastha or vyapta, pervasive.
1.48 It corresponds to the autonomous cognitive awareness, which is free to pervade everywhere, and is no longer conditioned by the object of knowledge.
1.49 Prana and manas, however, remain active in the state of dream, which has four sub-states.
1.50 First one of these sub-states is svapna jagrat, waking in the state of dream.
1.51 It is the state of vikalpas – ideas, fancies, reveries – independent of the external world and confined only to the dreamer.
1.52 It is also experienced when one is overcome with grief, passion, fear or madness, in which state the dreamer mistakes his mental projections for actual objects.
1.53 In this state, the individual is at times caught in the flux of objective perceptions and at others by the waves of his own mental impressions without being able to differentiate between the two.
1.54 This world of dream appears as real on account of acceleration in the action of the prana and apana. On account of its flexibility, this sub-state is also called gatagata, coming and going or rather one of blinking of consciousness.
1.55 The second sub-state of the state of dream is known as svapna-svapna, one of dreaming in dream.
1.56 It begins with the dream becoming hazy, disorderly and vague.
1.57 Here the dreamer remains afloat in the flux of consciousness where one thing may be transformed into another without looking strange. As such, it is also known as suviksipta, the sub-state of complete dispersion.
1.58 The third sub-state in this row is known as svapna-susupti, dreamless sleep in the state of dream resulting in enjoyment of peaceful sleep on the part of the dreamer.
1.59 In this state, the subjectivity or pramatrbhava of the cogniser is intense and he is able to examine the situation he find himself in and realise that the objects before him are not really a part of the external world since he is only dreaming.
1.60 Put in this state, the dreamer exercises better control over the series of his dreams by eliminating any incongruity or inconsistency in the motifs of his dream. While lying in this state, he He is able to experience a subtle touch of integrated consciousness. As such, it is also known as sangata or consistent.
1.61 When the dreamer remains fully aware throughout the whole phantasmagoria of dream and knows that he is only dreaming, the sub-state is known as one of witnessing or integrated consciousness, svapna-turiya.
1.56 It begins with the dream becoming hazy, disorderly and vague.
1.57 Here the dreamer remains afloat in the flux of consciousness where one thing may be transformed into another without looking strange. As such, it is also known as suviksipta, the sub-state of complete dispersion.
1.58 The third sub-state in this row is known as svapna-susupti, dreamless sleep in the state of dream resulting in enjoyment of peaceful sleep on the part of the dreamer.
1.59 In this state, the subjectivity or pramatrbhava of the cogniser is intense and he is able to examine the situation he find himself in and realise that the objects before him are not really a part of the external world since he is only dreaming.
1.60 Put in this state, the dreamer exercises better control over the series of his dreams by eliminating any incongruity or inconsistency in the motifs of his dream. While lying in this state, he He is able to experience a subtle touch of integrated consciousness. As such, it is also known as sangata or consistent.
1.61 When the dreamer remains fully aware throughout the whole phantasmagoria of dream and knows that he is only dreaming, the sub-state is known as one of witnessing or integrated consciousness, svapna-turiya.
1.62 It is also called the state of witnessing consciousness or integrated consciousness – samahita.
1.63 While the common man considers all these states together as one of simply dream and views various vikalpas of him as lacking in contact with the external world as a whole, the yogin experiences the state of dream as pervaded by his own consciousness.
1.63 While the common man considers all these states together as one of simply dream and views various vikalpas of him as lacking in contact with the external world as a whole, the yogin experiences the state of dream as pervaded by his own consciousness.
1.64 The state of dream can be transcended through pranavayu-sthana-kalpana or prana-sandhana. It lies in the fixing of consciousness on the exhalation and inhalation of breath from the centre of the body.
1.65 While breathing-in and out, the individual is advised to maintain his awareness continuously at the meeting point of the incoming and outgoing breaths inside the body.
1.66 Alternatively, he can direct the focus of his consciousness to the point where the expiring and inspiring breaths stop for a split of a second outside the body.
1.67 This sadhana brings subtlety and refinement to the process of breathing with the result that manas or mind becomes cooled down.
1.68 Once one is settled down mentally and the prana becomes refined, one feels as if one were going into the state of sleep or torpor. That, however, is not really so. It is rather the beginning of entrance into the manomaya, the state of consciousness of deep sleep.
1.65 While breathing-in and out, the individual is advised to maintain his awareness continuously at the meeting point of the incoming and outgoing breaths inside the body.
1.66 Alternatively, he can direct the focus of his consciousness to the point where the expiring and inspiring breaths stop for a split of a second outside the body.
1.67 This sadhana brings subtlety and refinement to the process of breathing with the result that manas or mind becomes cooled down.
1.68 Once one is settled down mentally and the prana becomes refined, one feels as if one were going into the state of sleep or torpor. That, however, is not really so. It is rather the beginning of entrance into the manomaya, the state of consciousness of deep sleep.
(To Be Continued...)
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