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Memory of deep sleep does not prove deep sleep

June 01
22:35 2012

Rupert Spira

Q: On waking up after dreamless deep sleep, identification continues with the same set of bodily sensations. Does that mean identification still remains at a subtler level while in deep sleep? If so, does this tendency of identification continue even after the death of physical body? If so, this would imply that mind survives death?

RUPERT SPIRA: Identification is always in the form of a thought. For instance, the primary identification is a thought that goes something like this: “I, Consciousness, am located in and as the sensation called ‘the body.'”
The only substance to that identification is the thought that thinks it, although it is further substantiated by feelings in the body. Consciousness itself is not actually implicated by this thought any more than a screen is implicated by an image that appears on it. Consciousness is always only ‘experiencing’ itself, in the sense of being itself, just as the screen is only ever being itself.
The identifying thought is known as a ‘thought’ only to thought itself. It is only thought that says it is a ‘thought.’ Consciousness only knows ‘it’ as itself.
The same is true of all sensations and perceptions. Only thought knows them as ‘sensations’ and ‘perceptions.’ Consciousness is too close to all experience, too intimately, utterly ‘one with’ all experience to know it as something other than itself.
Only thought seemingly steps back from experience and labels one part of it ‘thought’ or ‘mind,’ another part ‘sensation’ or ‘body’ and another part ‘perception’ or ‘world.’ Without this ‘stepping back’ of thought, there is only the utter intimacy, directness and immediacy of Consciousness being itself. Experiencing is another name for this.
However, thought can never really ‘step back’ or ‘out of’ experience itself. It seems to ‘step back’ or ‘out of’ from its own imaginary point of view.
Now, having seen that the identification of Consciousness with anything other than itself never really happens, that is, it is only imagined to happen, let us consider deep sleep.
We can look at deep sleep from two points of view: 1) from the perspective of the waking state, that is, ‘on waking up,’ and 2) from the point of view of experience itself.
From the perspective of the waking state, deep sleep appears as a vague memory of a blank nothingness, which apparently lasts for an undetermined period of time. This memory, like all memories, comes in the form of a thought, which, like all thoughts, irrespective of whether they are about the past, present or future, take place ‘now.’
The ‘deep sleep,’ to which the ‘memorizing-thought’ refers, is utterly non-existent at the time of the memorizing thought. In other words, the only evidence, in the waking state, for the existence of an experience called ‘deep sleep’ comes in the form of a thought.
That thought refers to a period of deep sleep that is not present at the time of the thought about it and can therefore never be verified. Therefore, the memory of deep sleep in the morning does not prove deep sleep.
It proves nothing but itself. In fact, it doesn’t even prove itself, because it (the thought to be proved) vanishes as soon as it appears. So truly, thought, be it in the form of memory or indeed any other form, indicates nothing but Consciousness.

Rupert Spira



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