evident, we can positively assert that their existence is false. Thus, because no one can deny that he existed in deep sleep, one’s own existence in sleep and the non-existence of the body there must be accepted by all.
D: Then what about the body and world in the waking and dream states?
M: According to the following logical inference: ‘That which seems to exist at one time and not at another time is actually non-existent even when it seems to exist’, the body and world are non-existent during the time of their seeming existence, that is during waking and dream states.
D: What sort of body do we have in deep sleep?
M: In deep sleep, the ego (ahankara – the mind in the form of attachments) is still alive in the very subtle form of tendencies (vasanas); it is this form which is that base and cause for the rising of the subtle and gross bodies, and therefore it is called the causal body. Even in death, it is in this causal body that we exist. This causal body is not destroyed by the death of the gross body. The reason for asserting that even this causal body is not ‘I’ is that we exist there to know even that state to be alien to us. There our existence alone is real, and we cannot be the form (darkness or ignorance) which we assume there. Just as we rejected the gross body of the waking state as ‘I am not this body’, even though it appeared to be ‘I’, and just for the same reason we rejected the subtle body of the dream state as ‘not I’, let us now also reject this causal body (darkness or ignorance) of deep sleep as ‘not I’, since it is only a form which comes on us and goes. Therefore having firmly eliminated all these three bodies as ‘not I, not I’, what then remains, that knowledge, the consciousness (chit) of our existence (sat) alone is ‘I’ or the ‘I am’.
Created from ‘The path of Sri Ramana: Part One’