Deep sleep is like the thoughtless samadhi sensed in that concept-less moment of cognizing paradox, or that space of pause between two breaths. A natural feeling of being, from which one concludes, “I slept.” But it is merely ignorance(that which is not), and one would more accurately state, “I forgot myself.”
Ramana Maharshi’s conclusion that, “It is a mistake to think that one enters sushupti(deep sleep) and that one leaves it“, points to that unidentified identity that is one’s true nature(which is the only nature, so there is essentially no nature). If one never enters deep sleep(forgetfulness) then one also never truly enters waking or dream(remembrance or, knowing-of states). The mind reels at the prospect, fearing its demise or collapse of its structure. One becomes so easily and unquestioningly identified with that thinker, yet supreme intellect intuits truth spontaneously.
There are no thoughts to interrupt the true unbroken samadhi, as there is no thinker that is not one’s own mental projection. There is only a falling asleep of sorts, identical to the experience of remembering. There is no real waking or dream state representative of objective knowledge, and there is no real deep sleep state representative of the dark veil of ignorance. There is only witnessing by that which cannot be witnessed, wherein the ignorance of forgetting forgets itself. It never sleeps, and is always woke. From behind these immense curtains of consciousness, the flimsy veil of forgetfulness and remembrance is exposed in all of its short-lived transparence. Throughout all passing states, “samadhi” never enters and never leaves.
Ramana Maharshi said, “Holding on to the supreme state is Samadhi. When it is with effort due to mental disturbances, it is Samprajnata. When these disturbances are absent, it is Nirvikalpa. Remaining permanently in the primal state without effort is Sahaja.”
This means one must BE “samadhi.” Being oneself is effortless, even when one seems to forget and then remember. Forgetting and remembering are illusions. Who forgets, and who is it that remembers? If one insists on looking upon samadhi as if something to attain from afar, instead of fearlessly being it, one will miss oneself and continue to seemingly slip in and out of that samadhi which is forever unbroken.
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Alberto is a a fun-loving guy apparently addicted to laughing. He still doesn’t know what he wants to be when he grows up. In the meantime, he seems to enjoy the open-minded exploration of supposed existential mysteries. A master idler hard at work by day moonlighting as an aspiring writer. May the reader be blessed with patience to endure his long-winded yet thought-provoking commentary.