Consciousness

Western psychology takes its roots from the 17th century philosophers like René Descartes whose famous statement”I think, therefore I am”(Descartes Principia philosophiae) gave rise to a dualistic worldview, the current Western paradigm. His thesis is that the Mind and body are distinct and separate, known as the “Mind-body dualism.” He concluded that the nature of the Mind (limited to only the thinking function, non-extended thing) is completely different from that of the body an extended, non-thinking thing). Therefore, it is possible for one to exist without the other. There is no consideration or comprehension of Consciousness within this model, which to this day dominates Western psychology.^15,16

Hence, the approach to Consciousness by Western philosophers and psychologists has been mechanistic, giving “thought” and “thinking about thinking” the highest status. They have struggled to comprehend the nature of Consciousness or its essential properties, giving rise to an incomplete, confused, incoherent and limited understanding of the nature of Consciousness let alone existence itself. This is further confused by considering Consciousness as a by-product of the brain, separating mind from body, with little regard for Consciousness.

Consciousness has been studied through subjective experience for over 3,000 years in Eastern traditions giving rise to a clear and comprehensive approach to Consciousness in terms of psychology, therapy and development of human potential.  Quantum physics is now shedding insight into the nature of the manifesting universe and its relationship to Consciousness, confirming the Eastern understanding of the nature of Consciousness at many levels.

There are fundamental differences in the understanding of Consciousness between Western and Eastern psychological models. Neither Western philosophy nor Western psychology differentiates Mind from Consciousness nor does there appear to be any clear distinction between ‘Mind’, ‘intellect’, ‘Consciousness’ or “Awareness”. In contrast,”Gurmat” in line with Eastern schools of psychology, makes a clear distinction between Mind (“Maan”) and Consciousness (“Chit” or”Cheytanya”) where the Mind is considered a very subtle form of matter, while Consciousness is not corporeal. In contrast, Western psychology considers the Consciousness as a distinctive character of Mind

According to “Gurmat”,”Parmatma”” is self-illuminated pure Consciousness or “Cheytanya”. This Consciousness is the ground of being, the Ultimate Reality whose infinite variety of manifestations make the world of phenomena. “Akaal Purakh” (timeless or eternal Consciousness or Being) is described as the first principle and is identical to the egoless-self of man, known as “Atma”.

“Atma” is “ParmAtma”, “ParmAtma” is “Atma”. “Hari” or embodied divinity can be obtained by contemplating the Shabad.” (Guru Nanak Dev, Rag Maru Ang 1030)

From this Ultimate Reality, all phenomena are derived; all phenomena are supported by it and all phenomena finally disappear within the ceaseless and infinite process of Existence or “Ongkaar”. Existence is continuous manifestation due to vibrational energies (“Shabad”) across a spectrum in which light is at one end and matter is its grosser manifestation.

“Initially Ongkar was uttered and from this vibration all Existence manifested.” (Sri Guru Gobind Singh, Chaubis Avatar, Pauri 30)

In “Ongkaar” alone the apparent differences of the phenomenal world are unified.  Phenomena or “Maya” are all objects of Consciousness, subject to the process of creation, growth and destruction. Material objects exist in time and space; thoughts, emotions, feelings, sensation and dreams only exist in time.

“Akaal Purakh” also known as “Braham” or “ParmAtma”. It is singular, manifest (“Sargun”), unmanifest (no-thingness), emptiness (“Nirgun”),  unborn, unchanging, undying, eternal, beyond time, self-illuminating. There was never a time “ParmAtma” did not exist nor there ever a time when it will not exist. “ParmAtma” is not male or female nor it, but”Tat”, the “essence of Reality”. Within”Gurmat” all existence is considered to be feminine whilst “ParmAtma” is deemed to be masculine.

“Atma”, individualised embodied Consciousness, spiritual self, like “ParmAtma”, is objectless, unconditioned and pure. This is different from the “Jiva”, the conditioned dynamic psycho-physiological activity or Ego, also known as “Hau-mai.” The undifferentiated totality of Consciousness known as”Maan” (pronounced”Mun”), through its interaction with Existence, is conditioned and split into a dynamic and active self-preserving Ego which perceives itself as differentiated and separate, with a sense of duality (“Duja”).

At an individual “Atma” level, “Gurmat” discerns four states of Consciousness, There are three ordinary states of Consciousness, namely waking (“Jagrat”), dreaming (“Svapna”), and deep sleep (“Sukhopti”), which corresponds to the three bodies, namely the gross body (“Astool”), the subtle body (“Suksham”), and the causal body (“Karan”), the fourth state of Consciousness is known as”Turiya” or”Chautha Pad”.

The “Atma” or Consciousness in life is that which experiences gross objects during the waking state, subtle objects during the dream state and the bliss arising from absence of the duality of subject and object in dreamless sleep. The “Atma”is surrounded by five layers or sheaths known as”Koshas” and Consciousness is”hidden in the cave” of these sheaths.

The three mundane states of Consciousness can be summarised as follows. “Jagrat”, or the first state of Consciousness, is the waking state in which one is aware of day to day life. It is defined by the actions of the Mind engaging with the awareness through sensory organs; this is described as outward-knowing. In the waking Consciousness there is a continuous sense of “I-am-ness” or “Haumai”/ the ego-body complex and awareness of thoughts, sensations, feelings and so on as objects of Consciousness. These are phenomena which rise, are sustained and dissolve, yet, Consciousness remains intact and the same.

“Svapna”, or the second state Consciousness, is the dreaming Mind, when awareness is entirely identified with the internal psychological apparatus, or “antakaran”; this is described as the inward-knowing, subtle body. “Sukhopti”, or the third state of Consciousness, is that of deep sleep, characterized by the complete absence of”Antahkaranvitti” or mental modifications. It is the causal body. This state is one shrouded in ignorance in which there is no conscious awareness of experiencing the dreamless sleeping state.

“Turiya”, or the fourth state of Consciousness, is the release from Ego-bondage and is experienced when “cravings/desire (trisanaa) are extinguished”. Guru Nanak in his discourse with the Siddha Yogis states:

“Shunya” is the pervading formless”ParmAtma” or “Braham”, pure Consciousness. The three states of Consciousness are directly connected with the three bodies.  “Shunya” is the One indescribable formless (“Nirgun) Absolute in its full effulgence.

“a(n)thar su(n)na(n) baahar su(n)na(n) thribhavan su(n)n masu(n)na(n) ||
chouthhae su(n)nai jo nar jaanai thaa ko paap n pu(n)na

(n) ||
ghatt ghatt su(n)n kaa jaanai bhaeo || aadh purakh nira(n)jan dhaeo ||
Shunya within, Shunya without, The absolute Shunya totally fills the three worlds.
One who knows the fourth state is the witness untouched by virtue or vice.
Within each and every thing exists Shunya; That Shunya is the original untainted ParmAtma.” (Guru Nanak Dev, Sidh Gosht, Pauri 51)

According to Guru Nanak and Bhai Gurdaas,”Turiya” only arises through the “Satguru” and not through indirect knowledge.

“Satguru”(Master or authentic teacher) is one who is self realised and enlightened, having transcended the Ego bound sense of self through the teachings, practices and compassion of a living master. “Gurmat” focuses on empowering individuals to free themselves from their self-limiting Ego-bound bondages, enabling them to recognise and transcend internal sources of suffering and actualise their full potential. The teachings and experiences of a “Satguru” focus on the essential nature of being and provide a path whereby one can have direct experience.”Satguru” enables individuals to discover their own path and pursue their own path of evolution in a wider time–space framework.

 

ਸਤਿ ਪੁਰਖੁ ਜਿਨਿ ਜਾਨਿਆ ਸਤਿਗੁਰੁ ਤਿਸ ਕਾ ਨਾਉ॥
ਤਿਸ ਕੈ ਸੰਗਿ ਸਿਖੁ ਉਧਰੈ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਉ॥੧॥
Sath Purakh Jin Jaaniaa Sathigur This Kaa Naao ||
This Kai Sang Sikh Oudhharai Naanak Har Gun Gaao ||1||

The one who knows the Pure Consciousnesses known as Satguru.
In His Company, the Sikh (the learner) is liberated, O Nanak, singing the Glorious Praises of the One. ||1||

Raag Gauri Sukhmanee Guru Arjan Dev Ang 286 SGGS

“From the awake, dreaming and dreamless sleep, Turiya blossoms forth through the teachings of the Guru.  (Bhai Gurdaas, Svaiya Ang 159 SGGS).

janam marai thrai gun hithakaar ||
chaarae baedh kathhehi aakaar ||
theen avasathhaa kehehi vakhiaan ||
thureeaavasathhaa sathigur thae har jaan ||1||

One who is engrossed with the three qualities is subject to birth and death. The four Vedas speak only of the visible forms.They describe and explain the three states of Consciousness,but the fourth state (turiya), in which Hari is known, is known only through the True Guru.” ||1|| Guru Nanak Dev,Raag Gauri Ang 154 SGGS.

“Turiya” is not a dual state of Consciousness as other three states; it is non-dual awareness, beyond subject-object, untainted,”unfathomable” and”unperceivable”. Pure Consciousness is experienced as a non-dual Oneness-Presence. Only through transcending the other three states of Consciousness can the unfathomable be known intuitively.

“Jaisae Jal Mehi Kamal Niraalam Muragaaee Nai Saanae ||
“Surath Sabadh Bhav Saagar Thareeai Naanak Naam Vakhaanae ||
Rehehi Eikaanth Eaeko Man Vasiaa Aasaa Maahi Niraaso ||
Agam Agochar Dhaekh Dhikhaaeae Naanak Thaa Kaa Dhaaso ||5|”Raag Raamkali Ang 938 Guru Nanak Dev

“As the lotus flower floats and remains untouched upon the surface of the water, and the duck swims through the stream; with awareness focused on the Shabad, one crosses over the terrifying world-ocean. O’Nanak, chant the Naam.
Their minds are singularly immersed in Oneness, free of expectations.
They are the ones who see and inspire others to see the inaccessible, unfathomable One. Nanak is their slave. ||5||” Raag Raamkali Guru Nanak Dev SGGS 938

“Turiya” is both timeless and spaceless; it can be described in various ways depending on one’s level of experience, including increased awareness, tranquillity, profound peace, unity, immeasurable happiness, deep contentment or relaxed alertness.

ਇਕ ਮਨਿ ਏਕੁ ਧਿਆਈਐ ਮਨ ਕੀ ਲਾਹਿ ਭਰਾਂਤਿ ॥
Eik Man Eaek Dhhiaaeeai Man Kee Laahi Bharaanth ||
With one-pointed Mind, meditate on the Oneness, and the doubts of your Mind will be dispelled.    Guru Arjan Dev Ang 47 SGGS