Consciousness exists not as a one-dimensional point, a two-dimensional line, or a three dimensional solid. It is four[-0i,-0ium97yumomupoujikuynoiuh oiiuhnilupoConsciousness exists not as a one-dimensional point, a two-dimensional line, or a three dimensional solid. It is four[-0i,-0ium97yumomupoujikuynoiuh oiiuhnilupokuy hgnuygfbcdtliumhjlioo umhiyuhgoyouygougyoiuh p9oumhpoupokiuh nygukyolimjhiygynrtdfnbtreliouhmiuhiuiynutgfyoyukljhmuyo87yo89um7y8076987y6n96t57579n0987u-9087n09786b0876807yn 9y687687yn08ny876th85br8t0789yn-7y087ht7 i56rt75t8h7y697y97y8yt8o7y087y6-97y607b686v98959v59858cv8c5v484c44c8btr6bt8iy8768o6yto876ybt7it087ybt69654r875t08[7ybt6ti786yto87786y9876ty9i867ty87bt765875brg84e74ve765r45o87yn6978oyn907b60987y808yn8gtb 4defvbnijmkojhbuybv67yhm,j98umhgn8b7f86709liumhoi7uy8o7o856jreh645679ip8utngf7i5rfi76opo0iumhuy6gi9yuhmo87y-9p9y7m8789 yh97utnpuhm o8yi8kuiynhoiuliyuhlin ygjyrbdsa53ws46e57687t8n hio7ny87807ytb7itrf7o9n7yho8y6nfb 6edxsrswz6tv4ro8nyiuho8y7608oo puhmoyngf68u5trn iu7yhpo9n8unp9liunhomim ilunhgiuygn 6rfuui nvcihjoj8i6ht76t07ujhgnuyouihn idfguhn ohyoiuiou hioloiuyhno9uiljkmhliyngoijuo iuh niolulk ihnliuhilihj nliujhpo98u90i8y8o9798u956798kplp098jy96503:06 09/08/20156n 96t y0t-6ty7 0768o hpiuhmliuolij miyngfu675t6yuiojkpuioymho8uijk~i8oyuhmjopi,ko8y7uhjpo0iujhoy6tg8ouijkp78gy8hu9p,ojikiupfo 7yjoniyho8triuyhp,imuioiuypo9u8yn9oujmpouhoiygnopuhpioiyuno87y8pouiiyuhngytrfgyhjkukhijn kjhfdcxytbryfgyhmou98u9ii786ntyo8i6tr6rgiuynuygytfyrbfuytiukuygniyguyuhmuhginthfg5yesf-5rtyuhgbjy tgiuykuyg8niygt7uyfh6ufu6fu6u6ukygniyti7utguuuibuytgf6rfuy6yhgukynhiouhyiumpiuhmpouiuiygnhih8u6ito8i7ykp98iuyh ilhuiilyh iygn uytfynrfuytiklyhgoiyuhniuny8tfdbrdu kuntfgiyihuoikgftuyhjpuyo897y9o7ykyjtoj856r47i7oyk897yt86tjtj9tr584yejo89iuyo8976tj96t9565t9j59595j9ht8yo8760o87m0up0ouippmiujpomup908u0m uy0j76j9y7p9o8up98kuyp98p98kuyjp98kup09k8-08ukp90870ii,jiytjrh765980u8kp0u9po7jy089uk089k707j-u=089p98uk9p8u-0i,9u8k9m786576t980uiphgyutbrbedfkuyg8iukuiygom8o97y-98ioy nho9uo iu97760j7-8j-o8iyuhp9mmi9uumo9uy86t7h5rh801:40 08/08/20155768oy987yp98u865thrto8978u0p9uo9piuj0pi0pop8up908u09op7y967y9iokko8j6597890uoj,~pok~poki0o76576878uipokuytnghoijk~pkui6y7uhji~pokkutiyhp9uhp98ij,h8yghljkiho8upipkl,y86o79o8ui9pokkliuhmpoiu09ui9p8up9m8u08u[099p8u-=08-0oiup90k8u9up987ku098k709p09870k9769650-8-[8y799p8yu86y7jiy[08997ytutr87ugfdv64rt989um97ytho897ym09iouyhpoklu,jmiuyhiygfuyrtiupiuym98y87y 9uyup9uyt9856008n54857t6-0j6501:15 08/08/201584g8r7yoiuy[o8yt iuy89o7y9uyoiuy[iouyn97yp9iuho86tr76tyg86r6b4ev8-dimensionaoiuy09p9muyp986t8756tynou967my67597ym=7j8601:08 08/08/2015960nt9h6h90987fdre88j7yiupiouhiyti76ti8l.i unhy nuyihpiuhguyrdvteyrf[un ygthp oinuhio j ihlijhiyuiunyhgtyretiyu657098no8b6t78o76b5987 gbi75r6twerwqepoijnaweoirweiweioqoooooooooooiejiqiiejwerweroiu[0 pu0piuoiumjpoiomoiun9oupiup0oijmo8unpuoiupoumnuopmunuopmuooiupoimu7ytyt5tr5b5rev6trfbg6rte76rdv576ed8=[0iu098up08imuj908n9pu89un909mo9um-m8iujqoroiwerqoieruqweoriouihjiou i uhoiuyhip oiuh pihp9yt986 yugon8 h9qw9087-0=0mp998un9p87u98up97nytoklipolpolkouipn0u87yno89 ynp9p8upm 8yuo9j7yt86t086t08nwsrsopituoun9p8iunyoiyoiuyinyo9uyqejqoiejoqirupoiopqewqoiojpooqiuiopqewi 0piu iuyno87yo9uinp98uij898unp9u8iu998uyoiump9iup9on8unou9uniuniouyiutbrfu6vredityuomibtrv[pqiun09pq98i90k oi8j0-9i,9ip987y6h7g6tr97piupon8up089uj n[0-i9oy6t7gy8h9j0iplouimjupomjpiiup0980jioopj0p980900000000000009im90ip0u9uyt65876tqe Each of itweewrioijooioopooijoiojo9890j0i0j0rewrwqeworiwqkdkdiqp89230e4rqpoeoirqs dimensions are successively more profound experiences of itselweqrweiiwwwwwwwwwwwwwwwwww eieqmeioqweeeeeeeeeeeqeqwrioqejrf. From waking to dreaming to the experience of deep sleep and beyond, fsgdffdsgsgdfssthe experience of the self deepens. Although in one sense the first three of theoieuwrqwfjjjjsjsdfkoq8ierupqwerqwierjpoiewjriqewse dimensions are material and the fourth alone transcendent, each of them, if analyzed in terms of the experience they afford, point us in the direction of deeper experiences of the experiencer, the self.How then can these material states of consciousness be seen as progressive stages 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, dreaming, and deep sleep is analyzed in terms of its philosophical and ontological ramifications. Otherwise, waking, dreaming, and deep sleep themselves are material conditions produced under the influence of illusion, or maya. They have no bearing 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 thus lies in analyzing what these states tell us about consciousness' capacity to exist in these dimensions.If in the waking dimension of consciousness we can understand the three dimensions of consciousness in terms of their ontological status, we will find evidence grounded in experience, rather than mere theory. Basing our investigation on this evidence we can pursue the fullest experience of the nature of being that is realized in the fourth dimension. This fourth dimension, as with the other three, can be considered in the waking dimension of consciousness in terms of our experience. Experience, being at the very heart of consciousness, should guide us in the direction of ultimate consciousness.We all have experience of the waking and dreaming dimensions of consciousness. In these realms, the soul experiences the physical and psychic reality, yet it its asleep to itself. In deep dreamless sleep, when the physical and psychic dimensions 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. Remembering the peaceful experience in dreamless sleep amounts to a vague yet definite experience of the soul, an existence independent of thought and objects of thought.Thought has a ground from which it springs Thought and its object are experienced as distinct from one another, yet one has no meaning without the other. From this 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 of the self, as is, and even more so, the objective world. Where thought meets object 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 existence of ourselves in deep sleep, consciousness itself, uninhibited by body and mind, is the ground from which thoughts and subsequently objects spring up, producing the world of duality. We go beyond the psychic and physical dimensions of consciousness in deep sleep and it is peaceful. Yet we cannot stay in this reality, nor can we appreciate this reality in full awareness. Yet it leads us to know of the dimension of pure consciousness. 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