Samādhi - Supreme Consciousness
“Samādhi is the highest state of consciousness that a human can reach in life. It is the goal of our spiritual journey on earth.
Samādhi is the blissful return to our Divine origin. When the thousand-petalled Lotus of the Sahasrāra Chakra opens and the Jīvātmā dissolves within it, the goal of its long, experience-rich journey is reached, and its lifelong thirst for the “nectar of immortality” (Amrita) is quenched. AMARA TATTVA (or ĀDI TATTVA) is the element of the Sahasrāra Chakra that transforms our consciousness immediately into SAT CHIT ĀNANDA, the eternally true existence and eternally blissful consciousness, when we come into contact with it.
How can one describe the consciousness of Samādhi?
There is no longer any individuality. Consciousness and self-awareness continue to exist, but not in the previous duality of “that is mine” and “that is yours”. The person lives on, but from now on the inner Self remains with the Supreme Self. This means the end of all problems and pain, the end of suffering, of rebirth and death. The liberated one lives on the earth in eternal happiness and joy, and when the body is renounced the consciousness dissolves completely in the Divine Self.
As mentioned before, there are several levels of consciousness – deep sleep, dream consciousness, waking consciousness, supreme consciousness and cosmic consciousness.
At the lower end of the scale in deep sleep, we experience a state of mental unconsciousness. The mind is free from restlessness and worries and we enjoy a deep, unspoilt rest and relaxation. But when we awaken everything is as before. The thoughts and worries return, our situation and ourselves have not changed in the least.
On the second last rung of the ladder of consciousness we enter into the highest level of consciousness – Samādhi. Outwardly one is unable to determine whether someone is in Samādhi. An observer could think that the person was in meditation, asleep or even unconscious. As in sleep, physical sensations such as heat, cold, hunger, thirst, etc., are strongly diminished in Samādhi. The state of Samādhi, however, is in no way detrimental to the body. The Ātmā is at all times connected to the body, and is a witness to everything that occurs. Therefore, at any time one can return to “normal consciousness” just as one instantly awakens from a dream if touched or spoken to.
Superficially there may be little difference to sleep, but inwardly this is definitely not the case. We return from Samādhi consciousness fundamentally transformed. This means that even a completely uneducated and narrow-minded person returns as a scholar and sage when immersed in the infinite, divine consciousness of the highest level of Samādhi.
But even in Samādhi we are not completely one with the Cosmos. The final level of consciousness, Cosmic consciousness, can only be realised after death. Cosmic consciousness means to be one with the entire Universe, with every atom, and this is not possible on the physical level. As soon as the Supreme Consciousness begins to expand towards Cosmic Consciousness the earthly existence draws to a close. The body is “taken off” like an old article of clothing, whether through illness or peacefully passing away.
In his Yoga Sutras Patanjali describes three techniques, the practice and mastery of which will lead us to this Supreme state of consciousness – DHĀRANĀ, DHYĀNA and SAMĀDHI.
•DHĀRANĀ means concentration. In concentration we direct our consciousness towards a single object (for example, a Bīja Mantra), withdrawing it completely from all other things. For this it is crucial that we focus our attention totally on a single point .
•DHYĀNA is meditation. This is the next step after concentration when the “I” begins to dissolve in the object. This is the preliminary stage to Samādhi. One cannot “learn” meditation. When body and mind are correctly attuned and have become quiet and pure the meditative state occurs by itself – just as sleep overcomes us by itself when we go to bed in the evening.
•SAMĀDHI is the Supreme Consciousness in which knower, knowledge and object of knowledge unite. I would like to know. I am the knower. I would like the knowledge. With the union of these three points of view the certainty and experience of “I am that – SO HAM” occurs.
Because in reality we are that for which we are seeking!
When, with this knowledge, our Self unites with the Divine Self it is like a radiant sunrise, like the beginning of a day after a long, dark night. It is the union of the drops with the ocean, the rays with the sun. All sorrow, all fear, all types of adversities (DUHKHA) end now. These only exist while Karmas exist, and all Karmas burn in the fire of the Divine Knowledge. This is the process of MOKSHA, liberation, the goal of Yoga.
But, with this, the path of development is by no means at an end – because knowledge has no end. Rather, now begins a new phase of spiritual evolution; and, in reality, it is only now that the real Yoga journey begins. We no longer grope around in front of us like the blind, but now progress consciously along the path, with vision and without doubts or uncertainty.
The consciousness of realised ones is so clear and pure, that they are able to perceive the vibration of the Self as light and sound. This unforgettable experience changes their lives fundamentally and permanently. They no longer identify with body, mind, senses, emotions, qualities, worldly position or profession. Their inner bliss is unshakable. The chains of Karma dissolve, and all associated attachments vanish. Ātma Gyānis are fully conscious of their Divine existence as unlimited, unchanging, eternal beings. They discover the entire Universe within and also identify the Self with the Cosmos.
My body is the whole earth. My consciousness expands in all four directions. My Prāna is the energy that flows in every atom of the Universe. All elements in the Universe are my elements. I am the infinite space. My consciousness (Chidākāsha) encompasses the entire Cosmos.
This cannot be experienced by the intellect alone - only when knowledge, knower and object become one. In the realisation of the unity of SO HAM (I am that) all questions are answered and all desires fulfilled; the knower no longer exists, knowledge is no longer desired; there is no knowledge to acquire or any object to know. In the fullness of perfect existence any desires are extinguished.
To have this experience means realisation of the truth – Self-Realisation and God-Realisation.”
“Samādhi is the highest state of consciousness that a human can reach in life. It is the goal of our spiritual journey on earth.
Samādhi is the blissful return to our Divine origin. When the thousand-petalled Lotus of the Sahasrāra Chakra opens and the Jīvātmā dissolves within it, the goal of its long, experience-rich journey is reached, and its lifelong thirst for the “nectar of immortality” (Amrita) is quenched. AMARA TATTVA (or ĀDI TATTVA) is the element of the Sahasrāra Chakra that transforms our consciousness immediately into SAT CHIT ĀNANDA, the eternally true existence and eternally blissful consciousness, when we come into contact with it.
How can one describe the consciousness of Samādhi?
There is no longer any individuality. Consciousness and self-awareness continue to exist, but not in the previous duality of “that is mine” and “that is yours”. The person lives on, but from now on the inner Self remains with the Supreme Self. This means the end of all problems and pain, the end of suffering, of rebirth and death. The liberated one lives on the earth in eternal happiness and joy, and when the body is renounced the consciousness dissolves completely in the Divine Self.
As mentioned before, there are several levels of consciousness – deep sleep, dream consciousness, waking consciousness, supreme consciousness and cosmic consciousness.
At the lower end of the scale in deep sleep, we experience a state of mental unconsciousness. The mind is free from restlessness and worries and we enjoy a deep, unspoilt rest and relaxation. But when we awaken everything is as before. The thoughts and worries return, our situation and ourselves have not changed in the least.
On the second last rung of the ladder of consciousness we enter into the highest level of consciousness – Samādhi. Outwardly one is unable to determine whether someone is in Samādhi. An observer could think that the person was in meditation, asleep or even unconscious. As in sleep, physical sensations such as heat, cold, hunger, thirst, etc., are strongly diminished in Samādhi. The state of Samādhi, however, is in no way detrimental to the body. The Ātmā is at all times connected to the body, and is a witness to everything that occurs. Therefore, at any time one can return to “normal consciousness” just as one instantly awakens from a dream if touched or spoken to.
Superficially there may be little difference to sleep, but inwardly this is definitely not the case. We return from Samādhi consciousness fundamentally transformed. This means that even a completely uneducated and narrow-minded person returns as a scholar and sage when immersed in the infinite, divine consciousness of the highest level of Samādhi.
But even in Samādhi we are not completely one with the Cosmos. The final level of consciousness, Cosmic consciousness, can only be realised after death. Cosmic consciousness means to be one with the entire Universe, with every atom, and this is not possible on the physical level. As soon as the Supreme Consciousness begins to expand towards Cosmic Consciousness the earthly existence draws to a close. The body is “taken off” like an old article of clothing, whether through illness or peacefully passing away.
In his Yoga Sutras Patanjali describes three techniques, the practice and mastery of which will lead us to this Supreme state of consciousness – DHĀRANĀ, DHYĀNA and SAMĀDHI.
•DHĀRANĀ means concentration. In concentration we direct our consciousness towards a single object (for example, a Bīja Mantra), withdrawing it completely from all other things. For this it is crucial that we focus our attention totally on a single point .
•DHYĀNA is meditation. This is the next step after concentration when the “I” begins to dissolve in the object. This is the preliminary stage to Samādhi. One cannot “learn” meditation. When body and mind are correctly attuned and have become quiet and pure the meditative state occurs by itself – just as sleep overcomes us by itself when we go to bed in the evening.
•SAMĀDHI is the Supreme Consciousness in which knower, knowledge and object of knowledge unite. I would like to know. I am the knower. I would like the knowledge. With the union of these three points of view the certainty and experience of “I am that – SO HAM” occurs.
Because in reality we are that for which we are seeking!
When, with this knowledge, our Self unites with the Divine Self it is like a radiant sunrise, like the beginning of a day after a long, dark night. It is the union of the drops with the ocean, the rays with the sun. All sorrow, all fear, all types of adversities (DUHKHA) end now. These only exist while Karmas exist, and all Karmas burn in the fire of the Divine Knowledge. This is the process of MOKSHA, liberation, the goal of Yoga.
But, with this, the path of development is by no means at an end – because knowledge has no end. Rather, now begins a new phase of spiritual evolution; and, in reality, it is only now that the real Yoga journey begins. We no longer grope around in front of us like the blind, but now progress consciously along the path, with vision and without doubts or uncertainty.
The consciousness of realised ones is so clear and pure, that they are able to perceive the vibration of the Self as light and sound. This unforgettable experience changes their lives fundamentally and permanently. They no longer identify with body, mind, senses, emotions, qualities, worldly position or profession. Their inner bliss is unshakable. The chains of Karma dissolve, and all associated attachments vanish. Ātma Gyānis are fully conscious of their Divine existence as unlimited, unchanging, eternal beings. They discover the entire Universe within and also identify the Self with the Cosmos.
My body is the whole earth. My consciousness expands in all four directions. My Prāna is the energy that flows in every atom of the Universe. All elements in the Universe are my elements. I am the infinite space. My consciousness (Chidākāsha) encompasses the entire Cosmos.
This cannot be experienced by the intellect alone - only when knowledge, knower and object become one. In the realisation of the unity of SO HAM (I am that) all questions are answered and all desires fulfilled; the knower no longer exists, knowledge is no longer desired; there is no knowledge to acquire or any object to know. In the fullness of perfect existence any desires are extinguished.
To have this experience means realisation of the truth – Self-Realisation and God-Realisation.”
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