Page 413 - Complete Works of Dr. KCV Volume 1

all on the upward journey. May be that this point corresponds to the destructive eye or point in the back and might open up that point's activity. However, many use this for material power some even present it as the third eye of Shiva. However, this point is bypassed on the ascent. One reaches the Cit-lake at the top of the forehead. One begins to experience the Mind region - as it opens up the cosmic levels, leaving behind the individual particularized life. Ego at this region is no longer identified with the body or the sense-cum-motor organs, but is free from their limitations and restrictions.
Waking-consciousness according to mandukya Upanishad refers to the sensory-cum-motor-mind awareness. But the true waking-consciousness seeks to be beyond these restrictions of limitations or grossness. The real awareness of the cosmic linkings of the mind or ego as mind becomes possible when one dwells more and more in the cit-lake (manasarovar of the Upanishads).
The modern tendency to emphasize the place of the waking-consciousness arises from the fact that one would like to be held responsible for one's actions - especially the errors and sins that so much dominate it. The waking-consciousness involves that one must be conscious of one's powers and be able to plan the future according to whatever ideals that one has. In fact, it is the practice of some to see that the subconscious and unconscious levels of consciousness are gradually abolished. The Yoga sutra itself admits that nidra or sleep is a great impediment to Yoga. More so dreams also that set the mind wandering from one idea to another idea. Obviously we have to conclude that the yogi never ought to sleep or dream but be in the waking-consciousness.
In all these what is the essence of the matter is that one forgets the inner self - the fourth. Our waking consciousness suffers much from this loss of inner consciousness - the turiya. Therefore, it is not really jagrat - watchful but pleasure - hunting. Its world is narrowed to the field of desires which fulfil the appetites of the senses - motor and sensory. Similarly the svapna - su - apna is equally void of the inner awakenness of the self - dhi - and as such is nightmarish and wish-fulfilling rather than free and luminous (taijas). The