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s asleep to itself. In deep dreamless sleep, when the physical and psychic dimen
sions close down, we continue to experience. Upon awakening, we remember that we
slept well. One can only remember that which he or she has experience of. Remem
bering the peaceful experience in dreamless sleep amounts to a vague yet definit
e experience of the soul, an existence independent of thought and objects of tho
ught.
Thought has a ground from which it springs Thought and its object are experience
d as distinct from one another, yet one has no meaning without the other. From t
his we can conjecture as to the existence of a realm from which they both arise
and in which they cease to be distinct (nonduality). Thought itself is outside o
f the self, as is, and even more so, the objective world. Where thought meets ob
ject and the subsequent judgment causes us to know, we may know everything but our
own selves and our source. As we know from the example of our witnessing the ex
istence of ourselves in deep sleep, consciousness itself, uninhibited by body an
d mind, is the ground from which thoughts and subsequently objects spring up, pr
oducing the world of duality. We go beyond the psychic and physical dimensions o
f consciousness in deep sleep and it is peaceful. Yet we cannot stay in this rea
lity, nor can we appreciate this reality in full awareness. Yet it leads us to k
now of the dimension of pure consciousness. It is more than a moral