The Outer Court The Middle Chamber Nescience Or The Causal Body

D: How do the three states of experience, the three bodies, etc., which are imaginations, appear in the Self-light which is one, impartite and self-luminous? Even if they should appear, how is one to know that the Self alone remains ever unmoving?

The Example The Exemplified

1. The Lamp The Self

2. The door Sleep

3. The door-step Mahat-tattva

4. The inner wall Nescience or the causal body

5. The mirror The egoity

6. The windows The five cognitive sense-organs

Deep sleep in which the causal body is manifest

Dream in which the subtle body

8. The middle chamber

7. The inner chamber

9. The outer court is manifest Waking state in which the gross body is manifest

The Self which is the lamp (1) shines of its own accord in the inner chamber, i.e., the causal body (7) that is endowed with nescience as the inner wall (4) and sleep as the door (2); when by the vital principle as conditioned by time, karma, etc., the sleep-door is opened, there occurs a reflection of the Self in the egoity-mirror (5) that is placed next to the door-step - Mahat-tattva; the egoity-mirror thus illumines the middle chamber, i.e., the dream state (8), and, through the windows which are the five cognitive sense-organs (6), the outer court, i.e., the waking state. When, again, by the vital principle as conditioned by time, karma, etc., the sleep-door gets shut, the egoity ceases along with waking and dream, and the Self alone ever shines. The example just given explains how the Self is unmoving, how there is difference between the Self and the egoity and how the three states of experience, the three bodies, etc., appear.

D: Although I have listened to the explanation of the characteristics of enquiry in such great detail, my mind has not gained even a little peace. What is the reason for this?

M: The reason is the absence of strength or one-pointedness of the mind.

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