Is It Sleep, Or Is It Samadhi?

When the consciousness moves inward, away from the awareness of the exte
al reality, it is frequently interpreted as ‘sleep’ by those who experience it for the first time. The reason they believe it is sleep is due to a lack of communication between that inward state of consciousness and the outward exte
al awareness, and the identification with the known conception of ‘sleep’ which, in some ways, mimics the action of samadh, with respect to the absence of conscious attention of the exte
al waking ego-personality..

Swami Vivekananda, in his lectures on Raja Yoga, states the following: “There is a still higher plane upon which the mind can work. It can go beyond consciousness. Just as, unconscious work is beneath consciousness, so there is another work which is above consciousness and which also is not accompanied with the feeling of egoism. The feeling of egoism is only on the middle plane. When the mind is above or below that line, there is no feeling of ‘I’, and yet the mind works. When the mind goes beyond this line of self-consciousness, it is called Samadhi, or superconsciousness. How, for instance, do we know that a man in Samadhi has not gone below consciousness, has not degenerated instead of going higher? In both cases the works are unaccompanied with egoism. The answer is, by the effects, by the results of the work, we know that which is below, and that which is above. When a man goes into deep sleep, he enters a plane beneath consciousness. He works the body all the time, he breathes, he moves the body, perhaps, in his sleep, without any accompanying feeling of ego; he is unconscious, and when he returns from his sleep, he is the same man who went into it. The sum total of the knowledge which he had before he went into the sleep remains the same; it does not increase at all. No enlightenment comes. But when a man goes into Samadhi, if he goes into it a fool, he comes out a sage.”

He continues: “What makes the difference? From one state a man comes out the very same man that he went in, and from another state the man comes out enlightened, a sage, a prophet, a saint, his whole character changed, his life changed, illumined. These are the two effects. Now the effects being different, the causes must be different. As this illumination with which a man comes back from Samadhi is much higher than can be got from unconsciousness, or much higher than can be got by reasoning in a conscious state, it must, therefore, be superconsciousness, and Samadhi is called the superconscious state.”

Sri Aurobindo notes: “It was not half sleep or quarter sleep or even one-sixteenth sleep that you had; it was a going inside of the consciousness, which in that state remains conscious but shut to outer things and open only to inner experience. You must distinguish clearly between these two quite different conditions, one is nidra, the other, the beginning at least of samadhi (not nirvikalpa, of course). This drawing inside is necessary because the active mind of the human being is at first too much turned to outward things; it has to go inside altogether in order to live in the inner being (inner mind, inner vital, inner physical, psychic). But with training one can arrive at a point when one remains outwardly conscious and yet lives in the inner being and has at will the indrawn or the outpoured condition; you can then have the same dense immobility and the same inpouring of a greater and purer consciousness in the waking state as in that which you erroneously call sleep.”

Sri Aurobindo, Bases of Yoga, Chapter 5, Physical Consciousness — Subconscient — Sleep and Dream — Illness, pg. 103