Feeling Oneness with Spirit: The Quest for Samadhi

“Samadhi does not come upon anyone by accident. It takes dedication and effort.”
Kaisa Kapanen

The word Samadhi has a powerful place in the tradition of Yoga. It is often translated as absorption, profound meditative integration or a state in which ordinary mental activity becomes extremely subtle. It is also one of the most misunderstood concepts in Yoga because it is sometimes presented as though it were simply another form of relaxation or an extraordinary mystical experience.

In the Yoga Sutras of Patanjali, Samadhi is part of a much deeper process of understanding consciousness. It is associated with the refinement of attention to such a degree that the usual relationship between the mind, the object of meditation and the awareness of the practitioner undergoes a profound transformation.

The quest for Samadhi is therefore not a search for an unusual experience simply because it feels different. It is a disciplined exploration of the nature of mind and awareness.

Samadhi in Patanjali's Ashtanga Yoga

Patanjali's Ashtanga Yoga describes an eight limbed approach to Yoga. The word Ashtanga means eight limbed, and the eight limbs provide an integrated framework for the development of ethical awareness, physical steadiness, regulation of the breath, withdrawal of the senses, concentration, meditation and deeper states of absorption.

Dharana, or concentration, is traditionally described as the sixth limb. Dhyana, or meditation, is the seventh, while Samadhi is the eighth.

These should not be understood simply as three boxes that a practitioner ticks off one after another. They describe an increasingly refined continuity of attention. In Dharana, the mind is intentionally brought towards a chosen object and repeatedly gathered there. As concentration becomes more continuous and the interruptions of the mind diminish, Dhyana arises as an uninterrupted flow of attention towards that object. When this process becomes deeply integrated, Samadhi can arise.

Patanjali describes this relationship in Sutra 3.2, where Dhyana is presented as the continuous flow of mental awareness towards the chosen object, and in Sutra 3.3, where Samadhi is described as a state in which the object alone appears to shine forth, seemingly free from the ordinary awareness of the mind's own form.

This is far more subtle than simply “being intensely present.”

What is Samadhi?

Samadhi is difficult to describe because ordinary language is designed to describe ordinary experience. We normally experience the world through distinctions. There is the observer, there is something being observed and there is the process of observation.

In deep meditation, this relationship can become progressively more subtle.

The mind becomes less distracted by its own associations, memories, preferences and reactions. Attention becomes increasingly stable. The object of meditation is experienced with a clarity that is very different from ordinary thinking about that object.

This does not mean that Samadhi gives the practitioner the ability to see every possible point of view simultaneously. Nor does Patanjali define Samadhi simply as a feeling that everything in the universe is one. Such descriptions may reflect particular spiritual interpretations or later traditions, but they should not be confused with Patanjali's precise presentation.

Within the classical Yoga tradition, Samadhi is part of a systematic exploration of consciousness.

The practitioner is learning what happens when the fluctuations of the mind become progressively quieter and awareness becomes increasingly steady.

Samprajnata Samadhi and its different forms

Patanjali describes forms of Samadhi in which there remains a particular object or seed of cognition. These are traditionally discussed under the broader term Samprajnata Samadhi, sometimes translated as Samadhi with higher knowledge or cognitive support.

The original article referred to four forms as vitarkanugama, vicharanugama, anandanugama and asmitanugama. These terms are better expressed in the traditional Sanskrit terminology as Savitarka, Savichara, Sananda and Sasmita Samadhi.

Savitarka Samadhi is associated with meditation upon gross objects and still involves the subtle interaction of the object, conceptual understanding and associated mental impressions. The mind has become highly concentrated, but the field of gross cognition has not yet been completely transcended.

Savichara Samadhi concerns subtler objects of meditation. As the practitioner moves beyond gross conceptual associations, attention becomes directed towards increasingly subtle aspects of experience.

Sananda Samadhi is traditionally associated with a deep experience of inner joy or bliss. This does not mean that the practitioner has simply entered a pleasant emotional state. The bliss described here arises within the refinement of meditative absorption and should not be confused with ordinary pleasure.

Sasmita Samadhi is associated with a very subtle awareness of individuality, expressed through the sense of “I am” or pure asmita. The grosser identifications of body, emotion and ordinary thought have become extremely quiet, but a subtle sense of individuality remains.

These four forms are therefore not four different relaxation techniques. They represent progressively subtler dimensions of meditative absorption.

From concentration to absorption

For most people, concentration is difficult because the mind is accustomed to moving constantly from one object to another. We sit down to meditate and discover that the mind has already travelled somewhere else.

A thought appears, followed by another thought. A memory arises, then an emotion. We notice a sound, become distracted by the body and then begin thinking about something that happened earlier in the day.

This is perfectly normal at the beginning of practice.

Traditional Yoga does not ask us to fight the mind violently. Through regular practice, the capacity to remain attentive gradually develops. Asana can help prepare the body to remain steady. Pranayama can help refine the relationship between breath and mind. Pratyahara can reduce the habitual outward movement of the senses. Dharana gives the mind a chosen focus.

Meditation then becomes less about forcing attention and more about allowing attention to remain continuously connected with its object.

When this continuity becomes extremely deep, the possibility of Samadhi begins to emerge.

This is why Samadhi cannot be separated from the disciplines that precede it. It is not something that can simply be manufactured through desire.

Samadhi is not an escape from life

The idea of Samadhi can sometimes appear so remote that people assume it has nothing to do with ordinary life. They imagine that only monks living in Himalayan caves or people who have spent decades in an Ashram could possibly approach such states.

There is certainly a long tradition of renunciation and intensive meditation in India, and deep meditation requires dedication. But beginning the journey towards greater concentration and awareness does not require us to abandon our responsibilities.

The first steps are much closer to ordinary life.

We can begin by becoming more aware of how we think. We can learn to sit quietly. We can establish a regular meditation practice. We can practise Hatha Yoga to prepare the body and nervous system for stillness. We can learn Pranayama under proper guidance and gradually develop greater awareness of the relationship between breath and mind.

A residential Yoga retreat can provide an especially supportive environment because the distractions of ordinary life are reduced and the day is organised around practice, study and rest.

For students undertaking a Yoga Teacher Training Course, the study of meditation and Patanjali's Yoga Sutras can provide an important philosophical foundation. A serious 200 Hour YTT or 300 Hour YTT should introduce students not merely to techniques but to the broader understanding of why these practices exist and how they relate to the traditional vision of Yoga.

The experience of oneness

The idea of oneness appears throughout many spiritual traditions, and it is natural to associate it with Samadhi. However, it is important to distinguish different philosophical frameworks.

In Advaita Vedanta, the realisation of the non dual Self is described in terms of Brahman and Atman. In various Tantric traditions, unity may be expressed through the relationship of Shiva and Shakti. In Patanjali's classical Yoga, the philosophical framework is different, with Purusha and Prakriti playing central roles.

These traditions can share experiential language while interpreting that experience through different philosophical systems.

Therefore, when we speak about “feeling one with the universe,” we should be careful not to suggest that this phrase represents the precise technical definition of Samadhi in every Yoga tradition.

Nevertheless, the intuition behind the expression is understandable. As identification with the ordinary movements of the mind becomes weaker, the practitioner may experience a profound shift in the sense of separation that normally characterises everyday consciousness.

The mind is no longer constantly judging, comparing and dividing experience according to personal preference.

This can profoundly change the way we relate to other people and to the world.

Seeing beyond the ego

Much of ordinary human experience is organised around the sense of “me” and “mine.” We compare ourselves with others, seek approval, protect our identity and constantly interpret experiences according to whether they benefit or threaten us.

Meditation gives us the opportunity to observe this process.

As concentration develops, we may begin to recognise that thoughts and emotions arise and disappear without requiring us to follow every one of them. We begin to distinguish between awareness and the contents of awareness.

This is an important step in the Yogic journey.

It does not mean that we suddenly become incapable of making judgments or recognising differences. Discrimination remains essential. Rather, we become less psychologically dominated by every attraction and aversion that passes through the mind.

In this sense, the practice of Yoga can gradually create greater inner freedom.

The role of the Guru and sincere practice

The original Yoga traditions place considerable importance on guidance. This does not mean that a teacher can give someone Samadhi as though it were a certificate. No teacher can perform the practice on behalf of a student.

The teacher provides knowledge, direction, correction and a living example of the practice. The student must cultivate the discipline and sincerity required to undertake the journey.

Patanjali repeatedly emphasises practice and non attachment as fundamental qualities of the Yogic path. Without sustained practice, even a deep intellectual understanding of Yoga remains largely theoretical.

This is particularly important when studying advanced subjects such as Samadhi, Kundalini or the subtle dimensions of Pranayama. These subjects should not be approached simply as collections of exotic concepts. Traditional Yoga requires preparation, discrimination and appropriate guidance.

Kundalini, Prana and Samadhi

Many later Yoga and Tantra traditions describe the relationship between Kundalini, Prana, the Chakras and Samadhi in considerable detail. Traditional Hatha Yoga texts speak of the Nadis, including Ida, Pingala and Sushumna, and describe practices involving Pranayama, Mudra and Bandha.

These teachings form an important part of the broader Yogic and Tantric tradition, but they should not simply be presented as though Patanjali's Yoga Sutras contain the same Kundalini framework.

The systems overlap historically and philosophically, but they are not identical.

In traditional Hatha and Tantric practice, the refinement and regulation of Prana is regarded as closely connected with the refinement of the mind. When the mind becomes steadier and Prana is brought under greater control, deeper states of meditation become possible.

This is one reason that traditional Yoga places such importance on preparing the body and breath before attempting prolonged meditation.

What Samadhi ultimately points towards

The quest for Samadhi is not really a quest for a spectacular spiritual experience.

Experiences come and go. Even very profound experiences can become memories, and the mind can become attached to recreating them. If meditation becomes another pursuit in which we constantly chase a particular sensation, vision or emotional state, we have simply created another form of attachment.

The deeper purpose is understanding.

Samadhi belongs to a process in which the mind becomes progressively more refined, concentration becomes increasingly stable and the distinction between ordinary mental activity and deeper awareness is investigated directly.

This is why Patanjali's Yoga cannot be separated from practice.

Reading about Samadhi is not Samadhi. Talking about meditation is not meditation. Knowing the Sanskrit terminology does not produce direct knowledge.

The teachings provide a map, but the practitioner must walk the path.

Bringing the quest into daily life

For someone beginning the Yogic journey, the most useful approach is not to become obsessed with attaining Samadhi. Begin with the foundations.

Develop a regular practice of traditional Hatha Yoga. Learn to sit comfortably. Establish awareness of the breath. Practise Pranayama appropriately. Spend time in meditation. Study the Yoga Sutras and Bhagavad Gita. Observe the mind in daily life and gradually become more aware of the patterns that govern your reactions.

A residential Yoga retreat in Goa can provide an opportunity to step away from habitual distractions and give more time to practice. A residential 200 Hour Yoga Teacher Training in Goa can provide a more structured introduction to traditional Yoga, while a 300 Hour YTT or TTC can take the study into greater depth for practitioners who have already established a foundation.

But the real practice begins when the formal session ends.

Can we remain aware while speaking to someone? Can we notice anger before acting from it? Can we observe desire without immediately obeying it? Can we sit quietly without needing constant stimulation?

These ordinary moments are where the foundations of meditation are developed.

Samadhi may appear distant, but the journey towards it begins with something very simple: learning to remain present.

The journey towards Samadhi

Samadhi is one of the highest and most subtle subjects in the classical Yoga tradition. It cannot be reduced to a single definition, nor should it be treated as a form of spiritual entertainment.

It is the culmination of a profound refinement of attention and consciousness within Patanjali's Yoga, and related ideas appear in different forms across the wider traditions of Hatha Yoga, Tantra and Vedanta.

The practitioner begins with the ordinary mind and gradually learns to understand its movements. Through practice, concentration becomes steadier. Through meditation, awareness becomes more continuous. Through deeper absorption, the ordinary structures of mental experience can become profoundly transformed.

The process requires dedication, patience and guidance.

We do not need to abandon ordinary life to begin. We need only begin to live with greater awareness.

Perhaps the greatest mistake is to imagine that Samadhi is somewhere far away, waiting for us at the end of an extraordinary spiritual adventure. The journey begins much closer than that, in the simple act of sitting quietly and learning to know the mind.

From there, Yoga asks us to go deeper.

And the deeper we go, the more we discover that the real quest is not for an extraordinary experience, but for a clearer understanding of who we are and what consciousness truly is.

Copyright 2019 SWAN Yoga Retreat, Assagao, Goa, India