52. As the hair and nails of the body, are never thought of, though they are well known to belong to and to be attached to it; so the mind is quite unconscious of all material and immaterial objects in nature, in its state of sound sleep when it rests in its self-consciousness alone. 53. Tired with the rambles and sights of my waking and dreaming states, I sought my quiet rest in the state of my thoughtless self-consciousness; and this being the sole aim and end of sound sleep, there is no other meaning of the susupti hypnotism. 54. It is possible even in the waking state, to have this sound sleep of susupta hypnotism; by our determination of thinking of naught, save that of sitting quiet in one and same state (of abstractedness). 55. The state of abstraction being arrived at, is termed susupti--sound sleep; but when the sleep is light (Vikshepa), it is called _swapnam--somnum_ or dream. 56. Having ascertained my torpor to the hypnotic susupti, I was resolved to seek after the _turíya_ or fourth state of supreme bliss; and with this resolution, I set out in search of it with my best introspection and diligence. 57. I tried my utmost, but could get no indication of its true form and feature: and found out at last, that it was not to be had without our clearsightedness, as the sunlight is imperceptible to the dimsighted eye. 58. That is called clearsightedness, wherein our view of the world, as it appears unto us is utterly lost; and whereby we see in that light in which it exists in the Divine Mind. 59. Therefore the three states of waking, dreaming and sound sleep, are all included under this fourth state; wherein the world is seen as it exists, in the light of a nihility. 60. This then is the _turya_ or ultimate view of the world, that it is produced by no cause and from nothing; but it is Brahma himself that exists in this state of tranquillity, from all eternity. 61. The impossibility of the pre-existent and primordial causes, precludes the possibility of the production of anything and of the creation itself; it is the Intellection of the intellect only, that gives rise to the conception of creation; as it is the nature of water to assume its fluidity and exhibit its dilation. CHAPTER CXXXVIII. THE PERVASION OF THE MIND THROUGHOUT THE UNIVERSE. Argument:--The joining of the two souls of the sage and his pupil together made them twain, and gave a two fold view of objects: but their union in unity made them one, and presented the one and same view of things to both the united pair. The ascetic sage continued:--I then thought of being united with his consciousness, and breathed out the breath of my life to be joined with his, as the ripe _mango_ sends forth its flavour, to mix with the fragrance of lotus flowers. 2. I did not forsake my vital heat (or energy), until I entered into his intellect; and began with infusing my outward sensations, into the organs of his external senses.