|Writings: Research Findings|
We, as developed, mental human beings, are perfectly conscious that our eyes see forms and our ears hear sounds. In the same way, we all know about the other senses, as well as the organs, limbs, and various parts of human existence that constitute the body.
Whenever we see someone as an individual body, we conclude that all his senses, limbs, and organs are functioning in the same way that our own body parts, senses, and organs do. Without having heard his own description of how his senses function, each one of us thinks that he has correctly thought of that person and known him.
Then, someone begins to talk to that person and, after a few minutes, wonders why he is not responding. The person watches the features of the talker with his own eyes and, seeing his confusion, makes signs that indicate, "I am deaf." This is an example of a personal misunderstanding in someone's head.
This sphere of this misunderstanding may include an idea about somebody's eyes, which, though open, do not see; and someone's mouth, which, though there, does not speak because the person it belongs to is dumb; and so on and so forth. In a society consisting of billions of people, such examples are considered exclusive and minimal, so this knowledge is ignored. People's knowledge based on their interactions with one another gradually becomes an authentic certainty. They think the functioning of the senses is accurate among family members and members of the whole society. Thus, interaction in the world goes on unendingly.
But what is actually the main part in a human personality, or a human personality with a body?
If one does some research-not very deep or wide, and just for a few minutes-in terms of his interactions with people, he will find that a human being is conscious. The conscious part should have a name.
Watch a person in deep sleep. We do not conclude much about him-not even whether he is dreaming, because we cannot comprehend whether someone is in deep sleep without dream, or is dreaming, or is in shallow sleep. So we do not give his state any particular name or description the way we do when we say: he has eyes to see; he has ears to hear; he has a nose to smell; he has a mouth to speak or eat; he has fingers to grasp or touch, or when we speak of various other aspects. We just describe him by saying, "He is sleeping."
Now, when he was asleep, which part of his existence do we all refer to as "he"? The body is sleeping, and no conscious senses are present in sleep. Then why is it that we say "he" is sleeping? The body that is asleep does not have the ability to know, or be conscious of, "he" or "I." So even though we call that body by the name "he," we do not know which part of the body should be called "he." Only when he wakes up does the body comes to know, "I woke up," and do we, the onlookers, say, "He woke up."
Where is that special part that exists as "I" or "he" in the body, whether we know it or not and whether the person who wakes up knows it or not? We call him "he" and he calls himself "I." That means the same is "I" and "he," without it being addressed as any visible organ or limb. Thus, this "I" or "he" is the human being, which is not the name of the legs, hands, and other parts of the body. That which is not part of the body-and which is not seen, heard, or known by anybody except the waking person-knows, "I am, so he is." Thus, the unknown part of the consciousness is called "I" or "he" or "she" and is concluded to be consciousness or knowingness. This is called "mind."
According to our observation, no part should be called by this name, because in deep sleep, nobody calls himself "I" and nobody addresses anyone else as "he." A sleepy body is just a body in sleep, which is a state of consciousness that does not work like the consciousness that works in the waking state. Because the body is neither dead nor awake and conscious like a wakeful person, it is said to be asleep. Sleep has been termed a state of consciousness, just as wakefulness has been termed a state of consciousness called the waking state. Similar is the case of this human body in very deep sleep. When one is neither in the deep sleep state nor the waking state, yet he sees things and forms, and even knows relations who are dead, and knows himself as alive, or sometimes sees himself as dead, that state is called the dream state of consciousness.
Examine this! Question it and express your doubt while you are awake-while you are in the state of waking consciousness. What is that which is called sleep? What is that which is called dream? If, at some time, the same body is neither in deep sleep nor in the dream state, then what is called the waking state? Try to find out the answer as to which part of the body is said to be asleep, dreaming, and wakeful.
I am just like you, who become quiet without any answer. Yet, I say that the waking state is mind-consciousness. I also say, just as you do, that there is a dream state of consciousness. Then, examining, as you do, that state where there is neither mind-wakefulness nor dream-wakefulness, I call it deep sleep only. Whether it is consciousness or not, neither you know nor I know. Yet, we, the bodies of human existence, have accepted that the existence of 1) the deep sleep state of consciousness, 2) the dream state of consciousness, and 3) the waking state of consciousness.
However, in our examination, we have to declare that the three of them do not and should not have these names. We are not animals, birds, insects, trees, or stones, and for ages and ages, human existence has been under some power by which we have said these three states of consciousness exist. At the same time, we say the material part of existence of a human body exists, which is found to be completely material when one is dead. At that time, nobody says he is in deep sleep, or in the dream state, or in the waking state.
The human species calls the waking state of consciousness the mind, which has many varieties-intellect or thought or ego, I, he, she, or it. Up to this time, the mind has been known as the human being, so all human beings are traditionally I, he, or she. On that level, struggle or arguments occur between male and female human beings, such as: Why is he is called strong as a male, and why is she called weak or soft as a female?
Examining thoroughly and deeply, I find that I, he, or she never exists as a part, just as eyes, ears, nose, tongue, and hands (which function for touch) exist together. We are left with no alternative but to continue examining what is that which should be called I, he, or she, or even it, as an unborn child. Which part of the existence of the body should be called I, he, she, it, or ego, intellect, or mind? If you have not found any part yet, you are aware of the fact that a human being can be conscious and unconscious. When he is alive, he is conscious, and when he is dead, he is unconscious.
What is the source of this human form that is conscious and unconscious? I, as a fully awakened and aware person, say Self is the source. Thus, the human being as a whole unites the conscious and unconscious parts in nothing but the whole Self, or the Self as a whole. Not only a human being, but the entire world that is visible and invisible to a human being, with all its objects and forms and states of consciousness, is nothing but the Self.