STATE OF INSENSIBILITY

The state of insensibility, or unawareness, refers to the state of deep sleep (Sushupti), characterised by an absence of sensory or mental activity, or a highly advanced state of spiritual detachment (Samadhi).

The Vedantic tradition essentially makes a distinction between the transcendental consciousness of the liberated sage, which is a state of profound, tranquil, and detached awareness, and the unconscious state of insensibility, which is a type of ignorance. In this tradition, the term "insensibility", or "unawareness", refers to either a highly developed state of spiritual detachment (Samadhi) or deep sleep (Sushupti), which is characterised by a lack of mental or sensory activity. It includes Sushupti, a state in which the mind becomes dormant and submerged in unconsciousness. Second, it describes a condition that is frequently connected to deep sleep or trance, in which the mind is oblivious to outside objects. Because it resembles the distractions brought on by desires, which cause a detachment from reality and awareness, this condition is perceived negatively. According to yoga philosophy, mental fluctuations are caused by a lack of mindfulness and control over one's thoughts. The state of oblivion from sense-perceived desires from the objectified phenomenal dimension that sustains the cycle of birth and death and causes suffering is known as insensibility, or unawareness. It stands for the sixth stage of yoga, which is distinguished by an absence of external existence and ego awareness. This state, which enables one to remain unaffected by outside stimuli, is frequently attained via practice. It also has to do with the trance-like states that ascetics or people like Sage King Prahlada go through when they meditate deeply, as well as the state that precedes death. It includes a number of ideas in Puranic tradition, such as a state of temporary dormancy and mental peace in which one is unaffected by outside distractions. This condition is viewed negatively, as it resembles the distractions created by desires, leading to a disconnect from reality and awareness. Three common states of consciousness are described by Vedanta (Mandukya Upanishad): deep sleep, dreaming, and waking. As the ultimate objective, the fourth is the transcendental state.

Waking state (Jagrat) is a state of daily existence in which the mind is active and one is aware of outside objects through the senses. Because of its involvement in passions and the mistaken identification of Self with the non-self (the body, mind, and world), this is frequently regarded as a "dark" state.

Svapna, or the dream state, is a subjective experience in which the mind is active but the body's senses are at rest.

Sushupti, or deep sleep, is closely linked to "insensibility", or the "unconscious state", in a literal sense. This is the one. All external awareness, mental activity, and sensory input are absent, and the mind is in a state of quiescence. In this state, pure consciousness itself is retained, but the individual Self (Atman) is devoid of Self-awareness and external perception.

 1. Outline 

 The state of insensibility, or unawareness, is not a goal in itself but a stage of experience to be transcended or a metaphorical description of a liberated one's mental state. True knowledge is in Self-knowledge, which is not merely the absence of a state of opposites but the realisation of Atman, or Self, as distinct from the body and mind. It is a way of enhancing the knowledge, or awareness, or consciousness of Self in the life-journeying process. Insensibility is not a literal, permanent loss of sensation but a conscious, enlightened state of transcendental awareness and profound detachment from the ego and material world, which is described by using terms like "unawareness" or "quietism" to denote the absence of material desires and mental agitation. It is negatively considered as a fundamental ignorance of existential truths, identified as the root cause of all evil and suffering. This negative perspective highlights the detrimental effects of insensibility on personal growth and understanding. Simple insensibility, like in a stupor, a stupefactive state, or a slumberous state, is viewed negatively because it lacks Self-awareness and external perception of the world, which is not the goal of Self-knowledge, or Self-awareness, or Self-consciousnessis.

 2. Scriptures 

Yoga Vasistha and other Vedantic texts describe the state of insensibility, or unawareness, in a more profound, deep, penetrative, and metaphorical way to expound the ideal state of a jivanmukta, or living liberated one, who achieves a higher, constant state of peace, equilibrium, equanimity, detachment, Self-awareness, Self-consciousness, and Self-knowledge. In this state a person cultivates a form of dispassion, mental insensibility towards worldly concerns, sensual passions, pleasures, and pains, happiness, and distress, recognising their evanescent nature due to Maya, or illusion. These people realise that the ultimate goal is not the unconsciousness of deep sleep but Turiya, a state of unalterable impassivity and clear consciousness that transcends the other three states. In this state, the wise person is active in the world but remains inwardly calm and unaffected by events, similar to the "stillness of the ignorant" but with full, enlightened awareness.

They remain in deep trance, or Samadhi, a practice where sense-perceptive impacts of sensual organs' engagement cease to facilitate profound contemplation and Self-realisation. This state of perfect composure is temporary for the practitioners and aspirants, but it is the natural state for a fully liberated being who can remain in it even while waking. Yoga-Vasistha, discourses between Sage Vasistha and Sri Rama on Ultimate Reality, Maya (illusion), non-duality, life journey, transmigration and touching upon the entire gamut of existence and non-existence through fables and stories. Yoga-Vasistha, (6.124.1-6.124.39) says Atman, or Self, emanating from Paramatman, or Supreme Self, is subjected to various transmigrations and becomes many kinds of beings according to its previous acts and propensities. All beings emanate originally, without any cause, from the source of the divine essence, and then their actions become the secondary cause of continuous transmigration. The personal acts of men are the causes of both their happiness and misery; and again, the will which is produced by the conscious knowledge of one's Self. Now this will or desire of any action or fruition, being likewise the cause of one's bondage to this world, it is to be got rid of for his liberation from it; and this what they call Moksha, or liberation, is no more than our release from the bond of our desire. Every wish enchains the soul to earth, and drags it along to repeated birth. Be therefore careful to make your choice of what is right and proper, from whatever is wrong and improper; and try betimes to contract your wishes within the narrowest scale. Do not let yourself be possessor of any thing or person, but give up thinking on anything, beside what remains after the thoughts of all other things. Anything to which the senses are addicted at all times, serves to bind Atman, or Self, the more that it has its zest for the same; as also to unbind and release the mind in proportion to the distaste which it bears to it. If there is anything which is pleasing to your Atman, Yoga-Vasistha contends, know the same as thy binding string to the phenomenal world; if on the contrary you find nothing to thy liking here, you are then freed from the trammels of all the trifles on earth. Yoga-Vasistha teaches that think not yourself to be either the doer or giver, or eater or offerer, of whatever you doe or give, or eat or offer in your holy oblations of the Gods; but art quite aloof from all thy bodily actions, owing to the immaterial nature of thy self. It says concern not yourself with your past acts, or your cares for the future, over which you have no command; but discharge well thy present duties, as they are and come to your hand. All the feelings and passions of men, as their appetites, desires and the rest, are strung together with their hearts; and therefore it is requisite to sever these heart strings with the weapon of a brave and strong heart. Yoga-Vasistha explains that  All living beings have a triple form, composed of the subtle, gross and imperceptible spiritual bodies; now lay hold and rely on the last, in utter disregard of the two former. However, it says all living beings have an intrinsic body also, which is derived from within and is composed of all their wishes in the world and is known as the mental or intellectual part of the body. This third one is the transcendental or spiritual body, which assumes all forms and is the simple intellectual soul, which is without its beginning or end and without any alteration in its nature. This is the pure turya state, wherein you must remain steadfast as in that of your living liberation and reject the two others, in which you must place no reliance. In this state, Yoga-Vasistha insists, the feelings of one's ego and non-ego, 

 and those of his existence and inexistence are utterly drowned under a total impassibility, and the mind is settled in one invariable and uniform tenor of tranquillity and transparency. It is that state in which the selfish feelings of mine and thine are altogether wanting and in which one remains as a mere witness and spectator of the affairs of life. This is Turiya state of living liberation.

3. Remarks 

The state of insensibility, or unawareness, is not of being numb or in a stupor. Rather, in this stage, a truly enlightened one is insensible to the pains and pleasures of the material body because their consciousness is fixed on the eternal, unmanifest Brahman, or Cosmic Self. It is a state where the ego is transcended, and the mind is no longer identified with the physical body. Cessation of mental inclinations is attained when the upward and downward motions of the material mind cease. The mind becomes "coloured" by the realisation of Self and is effectively annihilated, leaving only the eternal, unmanifest Reality. It is a state where, according to the Bhagavad Gita (8.16), the Ultimate Reality is attained, and one is not reborn.

- Asutosh Satpathy