In the previous episode, we were discussing how the ancient Indians viewed the concept of consciousness. As a specific example, I had chosen one of the Upanishads, the 'Mandukya Upanishad'. The Mandukya Upanishad is a part of the Atharva Veda.
This short Upanishad explains how the Ultimate Reality manifests through the four states of consciousness. It calls that Ultimate Reality 'Omkara'. It identifies the four states of consciousness as the waking state, the dream state, deep sleep, and Turiya.
These states exist among the countless forms assumed by that Omkara. As we discussed earlier, this is certainly possible because Omkara transcends space and time. The various forms of Omkara are the living beings spread throughout the universe. Since those forms are subject to the laws of space and time, they can exist in only one state at a time.
In this episode, let us understand the first three of these four states.
This short Upanishad explains how the Ultimate Reality manifests through the four states of consciousness. It calls that Ultimate Reality 'Omkara'. It identifies the four states of consciousness as the waking state, the dream state, deep sleep, and Turiya.
These states exist among the countless forms assumed by that Omkara. As we discussed earlier, this is certainly possible because Omkara transcends space and time. The various forms of Omkara are the living beings spread throughout the universe. Since those forms are subject to the laws of space and time, they can exist in only one state at a time.
In this episode, let us understand the first three of these four states.
The very first state is the waking state, or what is called the 'Jaagrata' state of consciousness. While in this state, the living being interacts with the external world outside its body.
It uses its five sense organs, such as the eyes and ears, to gather information from the world outside its body. It then processes that information using its mind, intellect, ego, and other mental faculties.
After the information has been processed, the body uses its five organs of action, such as the hands and legs, to interact with those external objects. The five vital energies, such as Prana, support the body and the mind during this process.
Fundamentally, the waking state is the state of consciousness that deals with the gross objects existing outside the body.
The Upanishad describes it as follows.
How does neuroscience look at this?
In the terminology of neuroscience, this is called access consciousness. Neuroscientists know quite a lot about how the body and the brain handle this form of consciousness.
The brain contains various specialized regions that process the information arriving from the external sense organs. Once the information has been processed, the brain decides what action should be taken based on the incoming information, the current state of the brain, and the evaluation made by its various decision-making centers. It ultimately activates the motor regions of the brain as required, to engage the external organs of action in appropriate activities.
The Upanishad speaks about the second form of consciousness, known as the 'Svapna' or dream state. It is very similar to the waking state, except that the entire drama takes place within the mind.
Instead of external gross objects, there are subtle objects created by the mind itself. Instead of the gross sense organs, there are subtle internal senses created by the mind. These internal senses operate upon the objects created by the mind and produce results that are themselves created by the mind.
Just as a person in the waking state experiences external objects using the body's organs and mental faculties, the person created within the dream also experiences the objects created within that dream. There is a close similarity between the external world and the internal world created in dreams.
The Upanishad describes it as follows.
Neuroscience also views it in much the same way, except that instead of using the abstract terminology of the Upanishad, it refers to specific regions of the brain.
According to neuroscience, the dream world is created entirely by the brain as a result of random interactions among the various memories already stored within it.
Except for the fact that the objects are created by the mind, everything else remains largely the same as in the waking state. The same processing regions of the brain continue to function, but the physical sense organs and organs of action are not activated.
The third state of consciousness spoken of by the Upanishad is 'Sushupti', or deep sleep. According to the Upanishad, in this state of consciousness it neither responds to the external world nor experiences dreams.
Since no information comes either from external objects or from objects created by the mind, there is no processing of such information either. The Upanishad says that because consciousness is completely disconnected from both the external and internal worlds, there are no desires in this state.
The Upanishad says that consciousness appears to remain dormant. That does not mean it is a state of nothingness. The previously acquired knowledge is still there. However, that knowledge remains in a frozen state.
The Upanishad speaks of another wonder. It says that this state of consciousness is blissful. However, this bliss does not arise from any sensory pleasure. Rather, it exists because the mental disturbances that are present in the other two states of consciousness are absent in this state. It is bliss that arises because there are no obstacles to bliss.
The Upanishad also calls this state of consciousness the gateway between the other two states of consciousness. It is from this state that a person enters either the waking state or the dream state.
Overall, the Upanishad describes this state as follows.
Neuroscience also speaks about the state of deep sleep, in which a person neither responds to external events nor experiences dreams. Furthermore, while sleeping, a person periodically transitions from this state either to the waking state or to the dream state.
The Upanishads speak about these three states of consciousness as matters of fact. Although their descriptions do not go into great depth, they do not come into conflict with the explanations provided by neuroscience.
Neuroscience remains silent about who the ultimate experiencer of all these processes is. Or, at least, it does not take any definite position on the matter.
The Upanishad, on the other hand, firmly believes that there is a power behind all these activities, and that this power is the experiencer of their results. It says that this power uses the body as an instrument. As the Indian Sankhya philosophers point out, if there were no experiencer, all these processes would be meaningless.
In the previous episodes, we also discussed the views of cognitive philosophers such as David Chalmers regarding consciousness.
People like Chalmers focus primarily on the first state of consciousness. Although they avoid speaking about any underlying power behind all this, they acknowledge that consciousness possesses a subjective aspect. They argue that this subjective aspect cannot be explained merely in terms of the functioning of the brain.
In a way, whether they like it or not, they acknowledge that there is something underlying consciousness that transcends the sense organs and the organs of action, something that goes beyond the brain and its mechanisms.
However, the fourth state of consciousness spoken of by the Upanishad would astonish both neuroscientists and cognitive philosophers. It would make them reconsider their respective positions.
Let us discuss that state in the next episode.
It uses its five sense organs, such as the eyes and ears, to gather information from the world outside its body. It then processes that information using its mind, intellect, ego, and other mental faculties.
After the information has been processed, the body uses its five organs of action, such as the hands and legs, to interact with those external objects. The five vital energies, such as Prana, support the body and the mind during this process.
Fundamentally, the waking state is the state of consciousness that deals with the gross objects existing outside the body.
The Upanishad describes it as follows.
How does neuroscience look at this?
In the terminology of neuroscience, this is called access consciousness. Neuroscientists know quite a lot about how the body and the brain handle this form of consciousness.
The brain contains various specialized regions that process the information arriving from the external sense organs. Once the information has been processed, the brain decides what action should be taken based on the incoming information, the current state of the brain, and the evaluation made by its various decision-making centers. It ultimately activates the motor regions of the brain as required, to engage the external organs of action in appropriate activities.
The Upanishad speaks about the second form of consciousness, known as the 'Svapna' or dream state. It is very similar to the waking state, except that the entire drama takes place within the mind.
Instead of external gross objects, there are subtle objects created by the mind itself. Instead of the gross sense organs, there are subtle internal senses created by the mind. These internal senses operate upon the objects created by the mind and produce results that are themselves created by the mind.
Just as a person in the waking state experiences external objects using the body's organs and mental faculties, the person created within the dream also experiences the objects created within that dream. There is a close similarity between the external world and the internal world created in dreams.
The Upanishad describes it as follows.
Neuroscience also views it in much the same way, except that instead of using the abstract terminology of the Upanishad, it refers to specific regions of the brain.
According to neuroscience, the dream world is created entirely by the brain as a result of random interactions among the various memories already stored within it.
Except for the fact that the objects are created by the mind, everything else remains largely the same as in the waking state. The same processing regions of the brain continue to function, but the physical sense organs and organs of action are not activated.
The third state of consciousness spoken of by the Upanishad is 'Sushupti', or deep sleep. According to the Upanishad, in this state of consciousness it neither responds to the external world nor experiences dreams.
Since no information comes either from external objects or from objects created by the mind, there is no processing of such information either. The Upanishad says that because consciousness is completely disconnected from both the external and internal worlds, there are no desires in this state.
The Upanishad says that consciousness appears to remain dormant. That does not mean it is a state of nothingness. The previously acquired knowledge is still there. However, that knowledge remains in a frozen state.
The Upanishad speaks of another wonder. It says that this state of consciousness is blissful. However, this bliss does not arise from any sensory pleasure. Rather, it exists because the mental disturbances that are present in the other two states of consciousness are absent in this state. It is bliss that arises because there are no obstacles to bliss.
The Upanishad also calls this state of consciousness the gateway between the other two states of consciousness. It is from this state that a person enters either the waking state or the dream state.
Overall, the Upanishad describes this state as follows.
Neuroscience also speaks about the state of deep sleep, in which a person neither responds to external events nor experiences dreams. Furthermore, while sleeping, a person periodically transitions from this state either to the waking state or to the dream state.
The Upanishads speak about these three states of consciousness as matters of fact. Although their descriptions do not go into great depth, they do not come into conflict with the explanations provided by neuroscience.
Neuroscience remains silent about who the ultimate experiencer of all these processes is. Or, at least, it does not take any definite position on the matter.
The Upanishad, on the other hand, firmly believes that there is a power behind all these activities, and that this power is the experiencer of their results. It says that this power uses the body as an instrument. As the Indian Sankhya philosophers point out, if there were no experiencer, all these processes would be meaningless.
In the previous episodes, we also discussed the views of cognitive philosophers such as David Chalmers regarding consciousness.
People like Chalmers focus primarily on the first state of consciousness. Although they avoid speaking about any underlying power behind all this, they acknowledge that consciousness possesses a subjective aspect. They argue that this subjective aspect cannot be explained merely in terms of the functioning of the brain.
In a way, whether they like it or not, they acknowledge that there is something underlying consciousness that transcends the sense organs and the organs of action, something that goes beyond the brain and its mechanisms.
However, the fourth state of consciousness spoken of by the Upanishad would astonish both neuroscientists and cognitive philosophers. It would make them reconsider their respective positions.
Let us discuss that state in the next episode.
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