SAMÁDHI

STAGES OF SAMÁDHI {purely Original Discourse}

SHRII SHRII ÁNANDAMÚRTI

22 April 1969, Manila, PHILLIPHINES

That virtue and vice are temporal entities. These things have nothing to do so far as a person’s relationship with the Supreme Father is concerned.

Suppose several boys are moving along a particular road and a particular boy fell in the drain. His dress, his body, became dirty; other people, passers-by, will laugh at him, but when the father will sees his boy in that condition, what he is to do? Will he laugh at his own son? No, no, no. What will he do? He himself will go there, into the drain, what he is do, take his boy in his own lap, and clean his dress, clean his clothes clean his body; and after that he will say, “My boy, you should walk carefully.”

Sinning persons are just like those boys in the drain. Clear !

Now, up or low, upgraded or degraded, all are equal, all are equal for HIM, because the heaven is HIS creation, the hell is HIS creation.

If we say that HE is only in the heaven, it won’t be a correct utterance, because HE is in hell also. HIS sons, HIS daughters, are never alone. Even HE is with you in the hell.

What you are to do?

You are always to remember that you are the child of a Great Father. You must not think that you are a sinner, you are a degraded person.

If you think that you are a sinner, it means you are meditating on sin! And when sin has become your object of meditation, actually you will become a sinner, because man becomes just like his object of Ideation, object of Meditation.

If you always meditate on sin, “I am a sinner, I am a sinner,” actually you will become a sinner. The psychological approach is, you should forget it – even if you are actually a sinner, you should think, “I am the son of a Great Father, I am the son of a Great Father, I am the son of a Great Father.”

And thus you are meditating on the Great Father, and a day is sure to come when you will become one with your Great Father.

To think, “I am a sinner, I am a sinner, oh Father, save me, oh Father, save me,” is a defective approach!

You should say, “I am your son, I am your son, oh Father, take me on your lap, I am your son, I am your son.” This should be the approach.

You should forget what you do not want.

Now in the phase of creation, the first point of creation is called Shambhu’liunga.

Liunga means “the point, the Supreme point, the terminus of all expressions, all movements”.

The terminus of all movements. And that terminus is a Singular Entity.

In the phase of extrovert, it is the starting point, and in the phase of introvert, it is the Culminating point. It is the Supreme Desideratum.

This starting point, point from where the first expression takes place, the first phase of creation, what does happen?

The triangle of forces, the triangle of principles, sentient, mutative and static, when that triangle, sentient, mutative and static due to their inter-transmutation?

What does happen?

The triangle become, all of a sudden the triangle become – gets unbalanced, and the released resultant force comes out from one of the vertices’s of the triangle, from one of the vertices’s of triangle.

There are three vertices’s, from one of the vertice’s of the triangle, and the point from which this extroversial force comes out is called Shambhu’.

In the phase of extrovert, in the phase of creation, it is, it is the Shambhu’; and in the phase of introvert also it is the Shambhu’.

In the phase of creation it is the starting point, it is the fundamental positivity. It is the fundamental positivity because in it lies the seed of all Creation.

And in the phase of introvert, it is the Supreme Desideratum, because here in this point all the aspirations, all the hopes, all the desires, of all living beings terminate.

Similarly, in unit structure also, in each and every unit structure, there is a starting point, in miniature, a microscopic expression of Shambhu’, in the entire Macrocosm, in the entire Cosmological order, there is a Shambhu’ point, the first starting point, similarly, in unit expression, in microcosm, there is Shambhu’ in miniature form, in microcosmic form, controlling the Microcosm.

And that point, this point, it is the apex point, the controlling point of the Pineal gland. It is the site of Parama Purus’a, Paramashiva.

And in the phase of creation, the last point, last point of creation, Shambhu’ is the Starting point, and the last point of creation, the crudest point, crudest point is called Svayambhu’.

Shambhu’ and Svayambhu’- In Saḿskrta, “Sham” means “to control”, Shambhu’ means “the controller, self-created controller”, “bhu” means “self created” and “Sham” means “to control”.

And Svayambhu’ – “Svayam” means “Self”, Self created, but it is not the controller, because it is the crudest point. It is the last point, Crudest point.

Now, wherever there is an expression or wherever there is no expression, the Witnessing Entity is there, just like the light of a stage, theatrical stage.

When there is an actor, the light is there, witnessing the activities of the actor. The light is there. The actor says something, recites something, and the light of the stage, it witnesses the activities of the particular actor.

And when a singer comes, that light witnesses the activities of that singer.

And another dancer comes, that very light witnesses the activities of the dancer.

And when nobody is present – no actor, no dancer, no singer – the light that very light, witnesses that “Nobody is present here now.”

It expresses the fact before the audience, before the spectators, that there is nobody on the stage.

Similarly, when there is expression, that Cosmic Light, that Cosmic Father, is there.

And where there is no expression, the Father is there to say that nobody is present now – just like that light of the theatrical stage.

Now where, in case of Shambhu’liunga, where the fundamental positivity from where the creation starts, the Supreme Entity is there. 

And where the creation culminates, the last point, the crudest point, the Svayambhu’liunga – there also, the Witnessing Entity is there, the Supreme Father is there also.

Now in Shambhu’liunga, the human entity, the entity of living being, is in the subtlest form, is in purest form, is in unadulterated form.

And in the Svayambhu’liunga, in the lowest point, in the lowest bone, lowest point of your body, the created being, the living being, is in the crudest form. He will also be in crudest form.

Because of that crudest expression, that is, all is divinities; all his divinity, His divinity in its entirety, is sleeping there, is in latent form there, in the last bone of the body.

That sleeping divinity – actually it is divinity, but it is sleeping – that sleeping divinity is called Kulakuńd́alinii in Saḿskrta, “Coiled serpentine” in English “Coiled serpentine”.

It is just like a serpentine loop or noose, just like a serpentine noose.

Now, by dint of Sádhaná – what is Sádhaná?

Whenever a Sádhaka gets his own peculiar incantation from his A’ca’rya, gets his own incantation, own mantra, to be practiced, whenever the Sádhaka gets it that sleeping divinity, Kulakuńd́alinii, is aroused by the vibration of the mantra.

And by dint of his constant practice, regular practice, what does happen?

It moves that serpentine noose moves upward. Its original residence is in the Mu’la’dha’ra Cakra, the lowermost Cakra.

Now when the Sádhaka by dint of his Sádhaná, intuitional practice exalts that Kulakuńd́alinii, and when the Kulakuńd́alinii crosses the Sva’dhis’t'ha’na cakra, next higher Cakra, his feelings, his expression, his status, is known as Sa’lokya. It is the first stage of Samádhi.

Sádhaka by constant practice is sure to attain that status. But you know, the yogis say that a Sádhaka cannot attain that status without the special favor of the Spiritual Guru. They say like this. That stage is called Sa’lokya.

Sa’lokya means he feels that the stratum, where he is, the sphere where is his exalted mind is, in that stratum in that sphere, he is not alone; the Supreme Father is also with Him.

This Samádhi, where the feeling is that, the stratum where he is, the status where he is, HIS Supreme Father is also with Him, this gives him very much pleasure. First pleasure is called Sa’lokya Samádhi.

Then when this coiled serpentine, sleeping divinity, crosses the Man’ipura Cakra, just near the hub, controlling point of the Pancreas, he gets another, he enjoys another sort of pleasure, and that pleasure is called Sa’miipya Samádhi.

Sa’miipya means, is a Saḿskrta word. It means “proximity”. That is He feels his proximity to the Supreme Father.

In the first stage, he felt that Supreme Father is with Him in the same status. HE is not in the sky, HE is everywhere. HE is with you.

If you are here and HE is on the sky, then you are alone here, and HE is also alone there. No, no, no, no, no. In the first phase the feeling was that “Where I am, HE is also with me.” And in the second phase, “I have come very close, very near that Supreme Father; I am in close proximity to the Supreme Progenitor. By dint of my Sádhaná, the gap between my Father and myself is being bridged up.” It is the second phase, known as sa’miipya. Sa’miipya means “proximity”.

Then when that sleeping divinity, that Kulakuńd́alinii, crosses this Ana’hata cakra, this plexus, this “solar plexus” in Latin, his feelings are known as Sa’yujya.

Sa’yujya means “in close contact”.

In Saḿskrta Sa’yujya means “close contact, just side by side, just touching”. He feels, in first stage he is with you, in the second phase, in Salokya, he is with you, in Sa’miipa, you feel the proximity. And here in Sa’yujya what do you feel? A tactual experience you get, tactual experience.

Then when by dint of your Sádhaná the divinity, the sleeping divinity, the Kulakuńd́alinii, crosses this point [the throat], then one will experience another sort of Sádhaná, a subtler Sádhaná, subtler Samádhi.

Still more subtle, and that one is called Sa’ru’pya.

In Sa’ru’pya the feeling is “I am one with HIM.” “I am one with HIM” – not close contact, but oneness.

“I am one with the Supreme Progenitor; I am one with the Supreme Cognition.” Sa’rupya.

Then by still more Sádhaná, when this sleeping divinity crosses this point, the controlling point of the Pituitary gland, A’jina’ cakra, his feelings, his experiences are known as – it is also another sort of Sádhaná, still more high – It is called Sa’rs’t'hi, Sa’rs’t'hi in Saḿskrta S -a’ – r -s’-t-h-i, Sa’rs’thi.

There in that point, the feeling is that “I am HE;” that is, “I” and “HE”, these two entities, have become one. “I am” but “HE” and “I” have coincided.

“I” – “HE”. There is one gap.

“I am Supreme Entity, I am Supreme Entity.” There is the connecting link “am”.

But when they coincide, “I” and “Supreme Entity” – the gap “am” disappears.

“I” – “Supreme Entity”, and the connecting link “am”. When this will coincide with this, the connecting “am” will disappear, because there is no gap.

“I” becomes one with “He”. “I” becomes one with “HE” Clear  or “He” becomes one with “I”. This stage is called Sa’rs’t'hi. S a’ r s t h i. 

And the last stage when that Kulakuńd́alinii comes here {crown of the head}. I said that in unit structure, the Shambhu’liunga, Parama Purus’a, is here, the controlling point of the Pineal gland.

The divinity, the sleeping divinity, is to be exalted here, in that point, in the controlling point of the Pineal gland.

And there it is the final stage of Samádhi. That final stage of Sama’dhi is called “Nirvikalpa Samádhi” in YOGA, and “kaevalya” in TANTRA.

Kaevalya, “Kaevalya” in Saḿskrta, “Kaevalya” means “Only”.

Kevala” means “Only”, and the noun of “Kevala” is “Kaevalya”.

That is, “Only one entity exists”. That entity may be “I”, that entity may be “HE”.

But the differentiation between “I” and “HE” disappears. 

So “I exist” or “HE exists” – these two ideas disappear “Exists”.

That is, it is the stage of Non-Attributional Consciousness. It is the Supreme stage of Yogic Sádhaná’. It is the Supreme stance for a Yogi.

Now by dint of Sádhaná’, one is to arouse and exalt that sleeping divinity. that Svayambhu’liunga becomes one with Shambhu’liunga.

But for this one requires Divine help.

And I know one is sure to get Divine help.

And I know further that one is getting Divine help.

And I know still further that in future, for Infinite time and Infinite space, one will be getting this Divine favor.

And you are all Sádhakas.

You will certainly attain that Supreme Stance and enjoy that Divine blessedness.

You are sure to enjoy it, my Sons and my Daughters.