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xxviii
APPENDIX.
paths. It is said listinctly (p. 343) that the difference between the two paths yoga and jnižina is that while in the former the aspirant carries his waking state consciousness to the deep-sleep (suslu pti) state, in the latter the gushupti is brought into the waking state. It is called sahajya (easy) samadhi as distinguished from the samadhi (tranco) of a yogi." The idea seems to be that while the jñâni is to advance hy practising auto-suggestion in his dreams, gradually reaching a point when he might dream of himself as involved in deep-sleep, the yogi should begin by approaching the state of deep-sleep in his waking mood till he reaches the breaking point in the twelfth stage, so that if the former be the method of dreaming par excellence, the latter is nothing but day-dreaming pure and simple. In different language, the one tries to create by auto-suggestion a dream in which he dreams of himself as sound asleep, and the other to obtain, by the same means, the riddance of the waking consciousness till it become reduced to the barest hallucination of awareness, with the suspension of all other forms of mental functioning. The final hallucination to be produced now is conceived to consist in the dream or vision of a mental world from which the dreamer's representation is eliminated,--when he sees his dream-creatures, but is invisible to himself and them both. In other words, his personality is to be suppressed in his own consciousness, so that he should be conscious of himself only as if he were a pair of eyes, This is to be merged in the cessation of duality which is the last representation minus the dual throng. If the reader would abstract away everything from the last vision, he would then have the invisible pair of eyes staring at Nothing. This is the final liberation, which, as the compiler tells us, “is to be attained by some of the inmates of our lunatic asylums." Docs the reader still persist in asking, how will the dual throng disappear? Well, our author's reply comes to this: beloved ! yon only know the world through your ideas or thought-forms ; you suppress these, us it were, and, e-r-r-r--well, and nothing will be loft but the INCONCEIVABLE!
Such is the doctrine that is preached in the Dream Problem. But although many a philosophical term and expression find a place in its elaboration, it is actually supported by nothing more solid and substantial than bare assertions and asseverations in
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