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APPENDIX.
stage has already shown us that his claim to a possession of his waking consciousness is utterly baseless and false, and that, on the contrary, he has fallen a victim to his own unbridled fancy, taking a complex phase of dreaming consciousness to be an unbroken continuity of waking existence. The seventh stage is characterised by the power to stop or alter one's dreams, to le acquired by the further suggestion for mastery over them. The eighth is the outcome of a suggestion for the dreaming of à condition of turya in addition to the preceding one. The ninth step is the result of a still more complex mental condition in which one fancies oneself to be sound asleep with just an awareness of one's existence, But it is no more deep-sleep than the sixth was a normal waking consciousness; for what is known as deep-sleep is, by the very sense of the words used to express its significance, a condition devoid of wakefulness. This stage, therefore, is marked by the curious illusion of a waking-sleeping, or sleeping-wakeful dream in which one actually dreams of himself as sound asleep. The tenth is characterised by a fuller sense of awareness ; and the eleventh is a still further elaboration of the same. Here one may be said to dream of one's own unconscious condition in deep-sleep with the awareness of the suspension of all mental operations. This cannot naturally last long, since the clement of inconsistency between the condition suggested the suspension of all mental operations--and the actual working of the wind (whence the awareness of the condition of deep-sleep) is a source of disturbance to the ego. The sensation of throttling which one is said to be liable to experience here is probably due to this disturbance, i.e., conflict between imagination and will, the former trying to force the latter into silence (suspension) and the latter refusing to be annihilated. Hence it is that those who neglect their egoity are regarded as qualified to pass on to the next stage, as they train their will to submit to the suggestion of 'suspension' of itself without offering opposition. All others must return to less violent forms of dreaming consciousness or wake up at once, Here again it is clear that the whole thing is pure and simple dreaming or hallucination.
The twelfth stage is reached when the ego surrenders its personal likes and dislikes and visualises in its mind the notion of its being devoid of meum and tuum. The soul then has a vision of itself as a
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