Unlocking Samadhi: A Step-by-Step Guide to Deep Meditation

Samadhi is a state of superconsciousness, the attainment of which will completely overturn your notions about yourself and the world. Anyone who practices meditation and yoga strives to achieve samadhi, because only the direct experience of this state helps to finally dispel the doubts that occasionally overwhelm any practitioner.

Moreover, anyone can experience this state, even if only fleetingly, given certain conditions. In this article, you will learn about the varieties of samadhi, the factors influencing its realization, and receive practical advice fr om experienced masters that will help you avoid common mistakes. The state of samadhi cannot be expressed at the level of the mind; however, the goal of this article is primarily to inspire you to personal practice so that you can experience the "Higher Self" firsthand.

Samadhi is an ancient Sanskrit term with no direct equivalent in other languages. The word has several meanings: ‘union, unity, totality’, ‘a certain position of the neck’, ‘correction, bringing to a harmonious state’, ‘mindfulness, concentration, deep meditation’, ‘repentance or asceticism’, ‘reverence’, ‘refuge or tomb of a saint’...

Samadhi is a perfect state of superconsciousness, beyond the dualistic mind, in which unity occurs between the meditator and the object of meditation; the very idea of one's individuality (ego) disappears, and there is complete merging with the "Higher Self" (God, Atman, Absolute). This is a direct, first-person experience of unity, wholeness, and absolute bliss.

Samadhi transcends one's personality. Just as waking fr om a dream reveals its projections, experiencing samadhi allows one to realize that the entire surrounding world is merely a projection of energy and consciousness.

• Freedom fr om fears, including the fear of death.
• Freedom fr om dependence on public opinion and imposed dogmas.
• Direct experience of incomparable bliss, happiness, and ecstasy.
• Unveiling inner reserves, knowledge, and potential.
• Finding answers to profound questions.
• Freedom fr om dependencies and destructive mental patterns.
• A change in life priorities.
• Acquisition of superpowers (siddhis).
• Expanded perspective on reality and increased wisdom.
• A change in self-identification, dissolution of ego boundaries (“I” is not the body or personality but something greater).
• Eradication of doubts regarding the effectiveness of meditation and yoga.
• Complete confidence in the chosen path.

The term "samadhi" encompasses a series of interrelated states generally categorized into two large groups:

1. Sabidja samadhi (samadhi with seed, with support).
2. Nirbidja samadhi (samadhi without seed, without support).

The support, or pratyaya, on which the mind focuses can be a gross element (for example, a candle, an image of a deity, a mandala) or subtle (for example, a sensation of light or vibration in the area between the eyebrows). Anything can serve as pratyaya: a mantra, sounds from singing bowls, concentration on a Guru or deity, mudra, contemplation on chakras, etc.

Most practitioners experience stages of sabidja samadhi. Their instability is the main challenge.

During deep meditation, a point arises wh ere one should let go of the support; however, this process should not be forced by prematurely abandoning the object of meditation. Prolonged and regular practice is preferable, to learn how to consciously enter and exit deeper states of samadhi.

Samadhi is classified differently across schools and traditions. Three levels are most often distinguished:

1. Sampradnyata samadhi/savikalpa samadhi.
2. Aasampradnyata samadhi/nirvikalpa samadhi.
3. Sahaji samadhi.

Sampradnyata Samadhi (Savikalpa Samadhi)

Sampradnyata or savikalpa samadhi is the first level of samadhi. Meditation occurs with an object or symbol; therefore, it relates to sabidja samadhi. Despite concentration, the practitioner still perceives their surroundings but does not react to sensory signals. All external phenomena become blurred and backgrounded, as if distant.

Sampradnyata is a state of "I am," an incredible sensation of clarity with effortless concentration and bliss.

Sampradnyata samadhi includes four sequential stages:

1. Savitaraka — contemplation on the qualities of the object of meditation; immersion in contemplation. This gradually transitions into nirvitaraka — pure perception of the object without words.
2. Savichara — absence of thoughts, concepts, or reflections while maintaining clarity and awareness. This is a state of true dharana. Awareness, as an energy form meditating on a larger form of energy represented by Higher Consciousness, transitions into nirvichara wh ere practitioners understand they are Higher Consciousness; unity arises while losing the sense of space and time.
3. Sananda — maintaining awareness and concentration that no longer require effort (there’s no need to periodically return attention to the object since there aren’t even subtle distractions). Prana flows evenly through the sushumna — the central energy channel. Contemplation becomes like a smooth, continuous stream of oil. With complete clarity and awareness, the mind becomes empty of thoughts. Ananda arises — a feeling of blissful ecstasy. Interestingly, once manifested during meditation, this feeling may spontaneously arise in ordinary life regardless of context.
4. Sasmita — boundaries between meditator and object blur; this state feels like incredible unity and wholeness wh ere, besides “I,” there’s no one else. However, the "sattvic self" remains — feeling oneself as the all-encompassing universe through which practitioners can achieve moksha — liberation.

Achieving savikalpa samadhi:

• Permanently changes perceptions of reality;
• Fosters discerning wisdom (differentiation between true reality and illusion).

Although the ego returns after exiting meditation, this practice creates positive samskaras that instill confidence on one’s path of self-development. However, at this stage, there remains a risk of error (falling) due to persisting destructive mental patterns (negative vasanas or samskaras).

In his book "Dhyana Yoga," Swami Sivananda warns that although savikalpa samadhi is considered a blessing, it is also an obstacle in meditation because yogis experience false satisfaction, believing they have achieved realization, thus reducing practice intensity.

Asampradnyata Samadhi (Nirvikalpa Samadhi)

Asampradnyata or nirvikalpa-samadhi is the second level of samadhi; it represents unconditional unity wh ere there is no longer an object for meditation nor mental processes, but non-dual awareness remains—a state called laya.

To reach the asampradnyata state, the legendary sage Vyasa advises making one’s own mind the object of meditation: not giving importance to any thoughts or subtle images but rather pushing them away. Then consciousness disappears, leaving only full awareness beyond dualistic perception.

The main distinction in this type of samadhi is that here samskaras burn away, leaving only parabhda karma—ripe karma whose fruits the yogi must experience. However, fleeting experiences in nirvikalpa samadhi are unlikely to significantly affect samskaras and vasanas accumulated over many lifetimes. Yet regular repetition leads to insights penetrating the other three states: jagrat (waking), svapna (dreaming), and sushupti (deep sleep).

Nirvikalpa samadhi can last several hours or days, but it remains temporary; individuals must return to this reality. The return is often accompanied by extreme discomfort. Besides physical pain, sluggishness or muddled consciousness often arises.

Individuals struggle with thinking or speaking properly; they require time for adaptation.

Upon entering deep states of consciousness, practitioners experience an indescribable spectrum of bliss; hence they often lose the desire to return to this reality. If one remains in this state longer than 21 days, they may not return to their body at all; however, this is not indicative of advancement but rather an error in meditation.

Therefore, it’s crucial to cultivate the correct intention before meditating—bodhicitta—the desire for enlightenment for oneself to effectively help all beings.

Then, even when encountering transcendental experiences, the motivation will remain to return to the body, using acquired knowledge for the benefit of others rather than merely for personal liberation.

The Advaita Vedanta tradition and the teachings of the Naths also highlight a third, highest level—sahaji-samadhi.

Sahaji samadhi is a state wh ere practitioners have completely dissolved their ego boundaries yet are still capable of functioning within the physical world. While retaining experiences from nirvikalpa samadhi, they simultaneously engage in ordinary earthly activities.

This state is more challenging than simple, mat-based samadhi because it represents unity of:

• External activity: interactions with others; active energy exchange; creation of beneficial projects;
• Internal calmness: continuous awareness; constant presence within the natural mind; absence of automatic actions; lack of pursuit solely for pleasant sensations while avoiding painful ones; equanimity toward life events.

This type of samadhi should be aspired to. Even after experiencing savikalpa or nirvikalpa samadhis, passions and desires will eventually return. The only path to true enlightenment—final liberation from passions—lies in altruism through bodhicitta. Hence, constant awareness is necessary.

Many practitioners hold mental blocks, believing that samadhi is extraordinarily difficult and unattainable.

However, in reality, anyone can experience this state. The speed of attainment depends on the strength of intention and zeal.

According to Patanjali, practitioners with strong determination achieve asampradnyata Samadhi quickly.

Hundreds of methods exist for attaining Samadhi across various schools and traditions—bhakti, kundalini, or raja-yoga—not to mention Buddhism. The main factor for successful samadhi is the development of total single-mindedness.

The speed at which one achieves Samadhi depends on past karmic accumulations and accrued merits; thus, realization speed varies individually.

Three options for quick realization of Samadhi are:

1. The attainment of Samadhi from birth without requiring prior practices—an extremely rare occurrence.
2. Samadhi achieved without prolonged practice at a young age due to past accumulations.
3. The attainment of Samadhi through devotion to Ishvara—the highest spiritual consciousness—voluntary renunciation of ego attachments to “I” while fully surrendering oneself to God or the Absolute.

• Shraddha: inner conviction or faith not based on others’ opinions or mental reasoning; may arise from subtle experiences or contact with a Guru, manifesting as a spark of insight or revelation.
• Virya: courage, will, and determination through which all obstacles on the yogic path are overcome—the intention to continue regardless of cost.
• Smriti: memory—remembrance of the object of meditation; skill in concentration allowing transition from dharana and dhyana to Samadhi; fixation on subtle states of mind.
• Samadhi Prajna: mental abilities—the skill to consciously enter and exit states of sampradnyata Samadhi, developed through regular practice—with the emergence of Samadhi Prajna, one can achieve huge progress in spiritual realization within a short timeframe.

According to Patanjali, a yogi must possess two qualities:

1. Abyasa (constant practice).
2. Vairagya (detachment).

Their sequential implementation is the main condition for successful samadhi.

Primary yoga sources describe a step-by-step plan for achieving samadhi. According to Patanjali, one path to achieving samadhi is Ashtanga Raja Yoga — an eightfold path based on the following stages:

1. Observance of Yama principles.
2. Observance of Niyama principles.
3. Performing Asanas.
4. Mastering Pranayama.
5. Pratyahara (control of the senses).
6. Dharana (concentration).
7. Dhyana (meditation).
8. Samadhi.

In Hatha Yoga, Swatmarama proposed an alternative scheme:

1. Shatkarmas (6 yogic procedures).
2. Hatha Yoga (asanas, pranayamas, mudras, and bandhas).
3. Karma Yoga (performing any actions consciously).
4. Bhakti Yoga (awakening the "Higher Self" and the emergence of viveka — discerning wisdom).
5. Following Yama and Niyama.
6. Persistent practice of Samyama, which includes sequential achievement of the same states: Dharana, Dhyana, and Samadhi.

Signs of entering Samadhi:

• Slowing pulse and heartbeat.
• Stillness of breath.
• Lack of sensory perception of external objects.
• No awareness of oneself as a separate personality.
• Cessation of memory function.
• Loss of the sensation of body weight.

Samadhi is not the ultimate goal of yoga, but merely another step on the path. This is not some miracle; one does not need to go on a pilgrimage or sit in a cave high in the mountains.

Samadhi is not a secret intellectual knowledge or a secret technique, but a state that anyone can achieve through persistent yoga practice with the right motivation.

If you are already fulfilled in your understanding, then ask yourself a few simple questions:

• Aren't you deceiving yourself?
• Are you able to maintain continuous awareness 24/7?
• Can you stop chasing pleasant sensations and avoid unpleasant ones?
• Do you have any dependencies?
• Aren't you sabotaging your own plans?
• Aren't you judging, comparing, or competing with others?
• Aren't you seeking approval and praise from others?
• Aren't you always controlling your emotions?
• Are you treating everyone with equal friendliness, or do you still divide people into 'us' and 'them'?

Your mind by default lives in a binary system: it avoids unpleasant sensations and tries to repeat pleasant ones. This arises from the deep desire of the jivatma for its essence — sat-chit-ananda, eternal self-aware bliss.

Samadhi allows one to connect with the "Higher Self" — to feel the true happiness that all living beings strive for. Due to ignorance, people seek it in external objects: relationships, money, food, sex, travel, entertainment, forgetting that the source lies within, not outside, forgetting the impermanence of all manifested things. Therefore, when it comes time to part with their object of attachment, all beings experience immense suffering and again rush to search for happiness. Samadhi provides an opportunity to break the vicious cycle of chasing ephemeral "samsaric" pleasures and stop clinging to illusions, even if they are very pleasant.

The experience of samadhi illuminates flaws and destructive patterns that create endless fluctuations of the mind, distancing us from true happiness.

The main thing is that, having verified through personal experience the effectiveness of yogic methods, do not get stuck in the eternal bliss of subtle states, but help all those with whom we are karmically connected to shed their blinders and see reality as it is. Just as we were helped in our time, pass on the baton of awareness. By changing ourselves, we change the world around us.

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