Can an Ordinary Person Experience Samadhi?

Samadhi is of two types: the first (samprajnata) is a state of total absorption in one concept/thought/idea/object/experience at which time awareness of all other phenomena is eliminated. The second (asamprajnata) is a state in which the mind is rendered completely blank or empty and in which only the witnessing awareness shines.

The first type of samadhi is known as cognitive - "samprajnata", the second (ultimate) type is called non-cognitive - "asamprajnata". There are many levels of cognitive samadhi but only one variety of the ultimate asamprajnata condition.

Yoga regards consciousness and mind as two separate entities. Cognition happens through the mind. Mind is an instrument or tool that conveys experience to consciousness, which is identified as the essential nature, Self or soul. Samprajnata is samadhi through the mind, asamprajnata is samadhi beyond the mind - ie the state of pure consciousness, identity, true nature.

In the yoga sutra, Patanjali gives four categories of cognitive samadhi. These four categories both describe the nature of the object used to attain a particular type of samadhi, but also describe different levels a practitioner goes through in the meditative process.

The first two levels - vitarka and vichara pertain to the use of concrete (physical) or subtle objects used as the means for concentration. Vitarka means "with thoughts" and vichara means "with questions". Perhaps a better interpretation of vichara would be "with feeling". Vitarka relates to concrete objects while vichara pertains to subtle objects.

The third level is called ananda samadhi. Ananda means "bliss". And the fourth level is called asmita - asmita means "I-ness" or the feeling of being an I, the feeling of essential identity as experienced through the mind.

While each of these levels of samadhi uses a different object as the means of concentration and absorption, in the first level - vitarka - the other three levels also manifest. In other words, when a gross object is used, the absorption leads to subtle knowledge, results in bliss and also the cognition of identity. While meditation on a subtle object only results in the bliss and identity levels of samadhi. The meditation on bliss leads only to identity while asmita samadhi does not result in any other (lower) cognition.

These levels of samadhi are called cognitive because they produce deep or perfect/complete knowledge about the object contemplated upon.

In his description of the stages of ashtanga yoga, Patanjali explains the relationship between the three internal limbs of yoga - dharana (concentration), dhyana (meditation) and samadhi (mind merging with the object). He says that moving from dharana to dhyana into samadhi is a process that happens at each stage of cognitive samadhi. He calls this process samyama.

He explains dharana as "fixing the attention" in one place, dhyana as the flowing of all thoughts (being identical) in the direction of the object and samadhi as the merging of the mind with the object, wherein only the object shines in the mind - the mind being devoid of other content.

The first level of samadhi - vitarka - "with thoughts" pertains to physical objects. When contemplating on an object, how would one hold it in the mind? One needs thoughts to support the process.

Although samadhi has often been interpreted as restricting the mind to one thought, at this level it means using thoughts (plural) to bring the mind to concentration.

Thoughts would also be required to bring the mind to focus on a subtle object (vichara), while absorption of the mind in the feeling of bliss is, perhaps the one level of samprajnata that does not require thinking. Merging the mind with the sense of identity (asmita) does require thinking - "Am I contemplating on my ego or am I absorbed in the true image of Self?"

An essential feature of this yogic path of meditation is the notion of viveka khyati - discrimination - a process of discriminating between the nature of mind and that of pure consciousness (the target of meditation). This is, inevitably, a thinking process - a process that happens through the mind. "Neti neti" - "not this, not this" - this describes the process of thinking that rejects the not Self and attempts to seek identity with the true Self.

The yoga sutra simply states at the outset that yoga is the restriction of mental content (vritti). He then explains that vrittis can either support yoga or they can cause distraction. The rest of the 1st and 2nd chapter explain many different remedies for eliminating the distracting vrittis.

Although the yoga sutra lays out a process of deliberate or intentional moving towards meditation and samadhi by eliminating the distracting vrittis, giving the impression that yoga is a kind of structure or ladder towards a higher state, the experience of samadhi can also happen naturally, spontaneously or unexpectedly.

In India, sixty-four yogic arts and sciences are acknowledged, each of which can lead a practitioner to experience samadhi, identify with her essential being (consciousness) and to become liberated from the miseries of corporeal incarnation. Absorption in the various arts, such as instrumental or vocal music, dance, cooking etc. are vehicles for this process, as are sciences, such as mathematics, astronomy etc..

Samprajnata samadhi results in complete or perfect knowledge about an object. How did scientists such as Einstein or Archimedes come to their insights? How did musical geniuses such as Bach or Beethoven compose their masterpieces? Through deep absorption. This is nothing but a type of samadhi (concentration).

But you do not have to be a genius to become deeply concentrated on a subject. We have all had experiences of becoming intensely absorbed in some problem or another. During this period, we can become "deaf to the world". Someone can call our name and we do not hear them. From such deep absorption comes insight, fuller knowledge of the problem contemplated upon and also a feeling of pleasure (bliss) and a stronger sense of identity.

Samadhi can also be experienced through experiencing art, music, food, pristine nature, a waterfall, a beautiful sunset, the ocean waves, rainfall etc. (even sexual union is known as "union" - when there is pure love, even sex can lead to samadhi). This is not to say that one will necessarily attain the highest stages of samadhi, but these are all examples of lower stages.

In order to achieve intentional and higher stages, the mind needs to be purified or come under control. There are three dynamic elements that constitute the mind according to yoga philosophy - they are in constant flux.

These are the three gunas commonly known as sattva, rajas and tamas, or as Patanjali names them: Prakasha - "that which shines" - Kriya - "that which moves" and Sthiti - "that which has stability." Sattva is associated with awareness, pleasure, purity, while rajas is associated with activity, pain and disturbance and tamas is associated with dullness, ignorance and lethargy.

The three gunas are in continuous flux but their balance can be shifted both temporarily and in the long term. Samprajnata samadhi is a condition of the mind that is only possible when sattva dominates. Asamprajnata is a state beyond the mind - only possible when the attachment to the pleasure of sattva is relinquished.

Yoga practice is the effort to establish the sattvic state of mind. This establishment has various cycles but in general we can talk of the daily and long term practices. On the one hand, yoga practice involves a change in habits, change in diet, a transformation of the psyche which takes place over months and years. On the other hand it is also a process that happens during the period during which practice takes place.

In order to establish a sattvic state of mind, the other two gunas need to be reduced. The mind is mainly rajasic (likes to move) and the body is mainly tamasic (inert). Asana and pranayama practice are a kind of dialectical process that pits the rajasic mind (thesis) against the tamasic body (antithesis), eliciting a transformation into the sattvic state (synthesis). The mental activity is reduced and the physical body is energized, leaving the mind/body in a tranquil state with the capacity for concentration without distraction.

Depending on one's life circumstances, practice can fluctuate. At times life produces more stress, more requirement for physical activity and at others external circumstances are more peaceful. Success in meditation reflects both the cumulative change in the body/mind over the longer period and the immediate circumstances.

If there is a problem that needs resolving, meditation will be more challenging. If there is a health condition that causes pain and distraction, meditation will be difficult. If one lives in a city, meditation will be less effective than if one lives in serene and pure natural environment (the three gunas operate in the mind, body, senses and environment).

There are many pathways and tools available to a practitioner. Each one is suitable for dealing with different circumstances. Some people need to do a lot of physical activity in order to relax. Others are more naturally or constitutionally conditioned for experiencing peace. It is said that any one yogic tool may result in the achievement of the ultimate goal. Non-violence is one possible practice, truthfulness is another (according to yoga just telling the truth regardless of circumstances is not the practice intended).

One tool I particularly like is the practice of samtosha (contentment). Patanjali explains that the perfection of the practice of samtosha results in the highest happiness. One of the attributes of samadhi is bliss and one of the means or conditions for its achievement is deep peace. Samadhi is just an extension of deep peace which results from contentment.

Knowledge about yoga has been progressively lost over the last few centuries. The word samadhi has usually been translated as "ecstasy" but this interpretation is very misleading. One is led to assume that samadhi is an exalted state, a condition beyond the grasp of ordinary people. A better translation of the word would be enstasy.

Ecstasy implies a heightening of excitement, excarnation, arousal, whereas the opposite tendency is implied in the condition of samadhi. Samadhi is intimate, familiar, introverted and accessible. It is not something one builds towards through an edifice of practice but rather something one uncovers through a removal of affliction and distraction.

We may imagine that samadhi is only experienced by an advanced yogi. By that we might understand someone who performs intense practices, observes extreme austerity, has matted hair, never bathes, walks around naked and has rejected society. These are all external features.

It is said that yoga is not attained by putting on the garb of a yogi (loincloth/dreads/orange robe) or through much study (diplomas/certificates/association with gurus), but through an intense inner longing for truth - although, to be sure, the guidance of an enlightened soul is almost indispensable.