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the experience of the self deepens. Although in one sense the first three of the
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se dimensions are material and the fourth alone transcendent, each of them, if a
nalyzed in terms of the experience they afford, point us in the direction of dee
per experiences of the experiencer, the self.
How then can these material states of consciousness be seen as progressive stage
s of awareness of the nature of existence, ascending from waking to dreaming to
deep sleep? They can be seen as such if that which is experienced in waking, dre
aming, and deep sleep is analyzed in terms of its philosophical and ontological
ramifications. Otherwise, waking, dreaming, and deep sleep themselves are materi
al conditions produced under the influence of illusion, or maya. They have no be
aring upon the reality of the self other than that they are conditions in which
the soul does exist although unaware of its nature. The answer to the question t
hus lies in analyzing what these states tell us about consciousness' capacity to
exist in these dimensions.