Journal

[Someone here]

15 hours ago, Someone here said:

Understanding and contemplating sleep and dreams according to Advaita  :

 

entirely AI-generated  .outlining the key points of these videos on understanding sleep:

 

In deep sleep, the experienced world disappears. We no longer perceive our body, surroundings, thoughts, or other people.

Yet we continue to exist. When we wake up, we say, “I slept well” or “I knew nothing while I was asleep.” This suggests that there was still some continuity of awareness/existence even when ordinary mental activity was absent.

The world we experience depends on the mind. During waking, the mind creates our experience of a world containing objects, people, time, space, pleasure, and suffering. When the mind becomes inactive in deep sleep, that experienced world also disappears.

The question is: where did the world go? It did not necessarily disappear in an absolute sense; rather, our experience and perception of it disappeared because the mind that was experiencing it was temporarily inactive.

Deep sleep is used as an example to question our ordinary idea of reality. If the world seems completely absent during sleep but appears again when we wake, then perhaps our everyday experience of the world is more dependent on consciousness than we normally realize.

According to Advaita Vedanta, the body and mind are not the ultimate Self. They appear and disappear through the states of waking, dreaming, and deep sleep.

The deeper question is: what remains through all three states? The waking person changes into the dreamer and then into the deep sleeper, but there is something that provides continuity through these changing experiences.

That underlying reality is consciousness—the Self (Atman). Shankaracharya’s teaching points toward the idea that consciousness is fundamental, while the changing experiences of waking, dreaming, and sleeping are temporary appearances.

Deep sleep therefore becomes a philosophical clue. It gives us an everyday experience in which the world, the body, and the mind disappear from experience, yet on waking we recognize that we have continued to exist.

The ultimate inquiry is not “Where does the world go?” but “Who is the one to whom the world appears?” This shifts the investigation from the external world toward the nature of consciousness and the Self.

 

 

The body sleeps, but does the Self sleep? The video questions whether the thing we truly call “I” becomes unconscious when the physical body enters sleep.

We normally identify ourselves with the body and mind. When the body is awake, we say “I am awake”; when it sleeps, we say “I was asleep.” Advaita asks whether the Self is actually the body that undergoes these changing states.

The mind also becomes inactive in deep sleep. Thoughts, memories, desires, perceptions, and the sense of an external world temporarily disappear.

Yet something remains. After waking, we can say, “I slept” or “I knew nothing.” This raises the question of how we can speak about an experience that occurred when the ordinary mind was inactive.

Waking, dreaming, and deep sleep are changing states. The person you experience yourself as in waking, the dreamer in dreams, and the experiencer of deep sleep are different states—but there is a continuity of “I” through them.

The Self is therefore considered different from the body and mind. In Advaita Vedanta, the body changes and the mind changes, but the underlying consciousness—the Atman/Self—is not itself subject to these changes.

 

 

The waking world may be comparable to a dream. In a dream, we experience people, places, events, emotions, and even a sense of time as completely real while the dream is happening.

When we wake up, the dream is recognized as a mental appearance. Advaita asks us to consider whether something similar happens when we move from one state of consciousness to another.

A dream feels real while we are dreaming. We don’t normally think, “This is only a dream” while inside it. The same may be true of waking life: we take the waking experience to be absolutely real because we are immersed in it.

Both waking and dreaming are temporary states. They arise, remain for some time, and eventually disappear. What appears to be an entire world in a dream can vanish in an instant when we wake.

The important question is not simply whether the world is real or unreal. Advaita asks: What is the reality behind the changing experiences?

The body and mind are constantly changing. Our body changes with age, our thoughts change, our emotions change, and our perceptions change. Yet we continue to have the feeling that there is a continuous “I.”

The Self is the witness of these changing states. Waking, dreaming, and deep sleep come and go, but consciousness is understood as that in whose presence these states are experienced.

You are not merely the character appearing in the experience. Just as the dream character is part of the dream, Advaita suggests that the person we normally identify as “me” is also an appearance within consciousness.

This does not mean that everyday life has no practical reality. Rather, Advaita distinguishes between what is temporarily experienced and what is ultimately unchanging.

The deeper realization is that consciousness is more fundamental than the objects appearing in consciousness. The world, body, thoughts, and experiences change, while the underlying awareness is regarded as constant.

The purpose of this teaching is self-inquiry. Instead of asking only “Is this world real?”, the more fundamental question becomes: “Who am I, the one who experiences this world?”

The Advaita conclusion: the ultimate Self, or Atman, is not merely a person living inside the world. It is consciousness itself, and in Advaita this Self is ultimately identified with Brahman, the fundamental reality.

 

In one sentence:

 

The central idea is that waking life may be like a dream in the sense that both are changing experiences appearing in consciousness; the deeper reality is the unchanging awareness in which both appear and disappear.

[Someone here]

35 minutes ago, Someone here said:

entirely AI-generated:

in deep sleep, the experienced world disappears. We no longer perceive our body, surroundings, thoughts, or other people.

Yet we continue to exist. When we wake up, we say, “I slept well” or “I knew nothing while I was asleep.” This suggests that there was still some continuity of awareness/existence even when ordinary mental activity was absent.

The world we experience depends on the mind. During waking, the mind creates our experience of a world containing objects, people, time, space, pleasure, and suffering. When the mind becomes inactive in deep sleep, that experienced world also disappears.

The question is: where did the world go? It did not necessarily disappear in an absolute sense; rather, our experience and perception of it disappeared because the mind that was experiencing it was temporarily inactive.

Deep sleep is used as an example to question our ordinary idea of reality. If the world seems completely absent during sleep but appears again when we wake, then perhaps our everyday experience of the world is more dependent on consciousness than we normally realize.

According to Advaita Vedanta, the body and mind are not the ultimate Self. They appear and disappear through the states of waking, dreaming, and deep sleep.

The deeper question is: what remains through all three states? The waking person changes into the dreamer and then into the deep sleeper, but there is something that provides continuity through these changing experiences.

That underlying reality is consciousness—the Self (Atman). Shankaracharya’s teaching points toward the idea that consciousness is fundamental, while the changing experiences of waking, dreaming, and sleeping are temporary appearances.

Deep sleep therefore becomes a philosophical clue. It gives us an everyday experience in which the world, the body, and the mind disappear from experience, yet on waking we recognize that we have continued to exist.

The ultimate inquiry is not “Where does the world go?” but “Who is the one to whom the world appears?” This shifts the investigation from the external world toward the nature of consciousness and the Self.

 

 

The body sleeps, but does the Self sleep? The video questions whether the thing we truly call “I” becomes unconscious when the physical body enters sleep.

We normally identify ourselves with the body and mind. When the body is awake, we say “I am awake”; when it sleeps, we say “I was asleep.” Advaita asks whether the Self is actually the body that undergoes these changing states.

The mind also becomes inactive in deep sleep. Thoughts, memories, desires, perceptions, and the sense of an external world temporarily disappear.

Yet something remains. After waking, we can say, “I slept” or “I knew nothing.” This raises the question of how we can speak about an experience that occurred when the ordinary mind was inactive.

Waking, dreaming, and deep sleep are changing states. The person you experience yourself as in waking, the dreamer in dreams, and the experiencer of deep sleep are different states—but there is a continuity of “I” through them.

The Self is therefore considered different from the body and mind. In Advaita Vedanta, the body changes and the mind changes, but the underlying consciousness—the Atman/Self—is not itself subject to these changes.

 

 

The waking world may be comparable to a dream. In a dream, we experience people, places, events, emotions, and even a sense of time as completely real while the dream is happening.

When we wake up, the dream is recognized as a mental appearance. Advaita asks us to consider whether something similar happens when we move from one state of consciousness to another.

A dream feels real while we are dreaming. We don’t normally think, “This is only a dream” while inside it. The same may be true of waking life: we take the waking experience to be absolutely real because we are immersed in it.

Both waking and dreaming are temporary states. They arise, remain for some time, and eventually disappear. What appears to be an entire world in a dream can vanish in an instant when we wake.

The important question is not simply whether the world is real or unreal. Advaita asks: What is the reality behind the changing experiences?

The body and mind are constantly changing. Our body changes with age, our thoughts change, our emotions change, and our perceptions change. Yet we continue to have the feeling that there is a continuous “I.”

The Self is the witness of these changing states. Waking, dreaming, and deep sleep come and go, but consciousness is understood as that in whose presence these states are experienced.

You are not merely the character appearing in the experience. Just as the dream character is part of the dream, Advaita suggests that the person we normally identify as “me” is also an appearance within consciousness.

This does not mean that everyday life has no practical reality. Rather, Advaita distinguishes between what is temporarily experienced and what is ultimately unchanging.

The deeper realization is that consciousness is more fundamental than the objects appearing in consciousness. The world, body, thoughts, and experiences change, while the underlying awareness is regarded as constant.

The purpose of this teaching is self-inquiry. Instead of asking only “Is this world real?”, the more fundamental question becomes: “Who am I, the one who experiences this world?”

The Advaita conclusion: the ultimate Self, or Atman, is not merely a person living inside the world. It is consciousness itself, and in Advaita this Self is ultimately identified with Brahman, the fundamental reality.

 

In one sentence:

 

The central idea is that waking life may be like a dream in the sense that both are changing experiences appearing in consciousness; the deeper reality is the unchanging awareness in which both appear and disappear.

If you really inquired and thought about this and investigated it directly and experientially ,you are going to have a serious insight into literally the answer to the question “ who am I ?” .

you are  NOT a person who lives inside a world , at least not ultimately or essentially.You are the pure infinite eternal awareness inside of which everything occur. 

i benefited a lot from these videos . Contemplating sleep and consciousness is deeply insightful in spiritual enlightenment work .

Edited 3 hours ago by Someone here

[Someone here]

https://www.actualized.org/insights/work-is-not-happiness

[Someone here]

https://www.actualized.org/insights/ai-makes-you-less-creative