The Mandukya Upanishads - 4.6. Swami Krishnananda.

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Wednesday, September 30, 2020.11:14. AM.

Section 4: The Mystery of Dream and Sleep-6.

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1.

The Visva, or the Jagaritasthana, is Saptanga and Ekonavimsatimukha; and so is Taijasa, or the Svapnasthana. Hiranyagarbha and Virat seem to have the same structural formation, though Hiranyagarbha is subtler than Virat. Hiranyagarbha and Virat are both cosmic, and their difference is one of a degree of subtlety, but not of structural formation. Hiranyagarbha also would be beheld by us in the state of realisation as the Virat, only with the distinction that Hiranyagarbha is subtler than the Virat. The seven heads described of Visva or Vaisvanara can also be described as of Hiranyagarbha or Taijasa. Taijasa individually and Hiranyagarbha cosmically are Antahprajna, internally conscious because of their objects being not physical but subtle, constituted of Tanmatras – Sabda, Sparsa, Rupa, Rasa and Gandha. 

Though waking and dream have their similarity of character in respect of Saptangatva and Ekonavimsatimukhatva, the dream consciousness is Praviviktabhuk, both individually and cosmically, it absorbs subtle things into itself in both cases. And that distinction we draw between Visva and Vaisvanara, we can also draw between Taijasa and Hiranyagarbha. The relation between the Virat and Visva, and the relation between Hiranyagarbha and Taijasa are the same. The dream world is very complex when it is judged from the point of view of the Jiva, the individual; but it is simple from the point of view of Cosmic Experience.

2.

Great analyses of the dream world have been made by psychologists and psychoanalysts, these days. Such scientific analysts as Freud, Adler and Jung in the West have come to the conclusion that dreams are due to certain complexes of personality, Freud attributing them to sex, Adler to inferiority feeling and Jung to a general urge for growth and harmony between the extrovert and introvert natures in us. The opinions of these psychologists are partially true, and we have much to learn from their discoveries. But they are not wholly right. The psychoanalysts have gone from the conscious level to the subconscious and to some extent to the unconscious level also, but they have not reached up to the spiritual level. To the psychoanalysts, there is no such thing as the Atman Universal. Everything is mind – unconscious, subconscious or conscious. You may give some credit to the psychoanalysts in that they have gone deeper than the ordinary general psychologists who are restricted in their operations only to the waking world. 

The psychoanalysts discovered that there is something deeper than the conscious level in man, viz. the subconscious and unconscious, which are filled with complexes of various kinds. Our personality is more than what appears on the conscious level. Psychoanalysis has gone to the extent of holding the view that there is no such thing as freewill; because freewill is only as much real as the freedom of choice seen in a hypnotised individual. If the physician is to hypnotise a patient, the patient would act according to the will of the physician, not knowing that he has been hypnotised, and all the while feeling that he is acting according to his own choice or freedom of will. 

The psychoanalysts hold that we seem to have freedom in the same way, not knowing that we have been hypnotised by the impulses from within, the complexes of which we are made. There is no use saying that we are free. The patient also says that he is free. When he becomes healthy and recovers his normal consciousness, he may act differently. When he is freed from the clutches of the influence of the physician's will, he will act otherwise, altogether. And so also we will not act in the way we do now if we are freed of the psychological complexes in which we are enmeshed these days, in the situations we are placed in throughout our lives.

To be continued ...

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