Yoga Sutras: Sutra 1.18:

Objectless concentration

http://www.swamij.com/yoga-sutras-11718.htm#1.18



See also these articles:

Types Versus Stages of Meditation:

http://www.swamij.com/types-stages-meditation.htm



Five Universal Stages of Meditation:

http://www.swamij.com/five-stages-meditation.htm



YOGA SUTRA 1.18: The other kind of samadhi is asamprajnata samadhi,

and has no object in which attention is absorbed, wherein only latent

impressions remain; attainment of this state is preceded by the

constant practice of allowing all of the gross and subtle

fluctuations of mind to recede back into the field from which they

arose.

(virama pratyaya abhyasa purvah samskara shesha anyah)



VIRAMA = cessation, stopping, receding



PRATYAYA = cause, cognitive principle, content of mind, cognition



ABHYASA = practice



PURVAH = preceding, coming before



SAMSKARA = deep impressions, imprints in the unconscious, deepest

habits, subliminal activators, traces



SHESHA = residual, subliminal



ANYAH = the other (the other samadhi)



OBJECT AND OBJECTLESS: The four stages of concentration described in

the previous sutra (1.17) were all concentration with object, which

is called samprajnata samadhi. In the current sutra, concentration

without any object is being described, and this is called

asamprajnata samadhi. In this state not only the gross and subtle

thoughts, but also the senses and thinking instruments of mind are in

a latent state. It is a very high state of knowing, and is of the

kind that is often described as not describable in words.



SAMSKARAS ARE IN LATENT FORM: Samskaras are the deep impressions that

are the driving force behind karma (actions). In objectless samadhi,

all of the samskaras are in their latent form, although you are fully

conscious. This means they are not active in the dreaming,

unconscious level of mind, nor in the active, conscious level of

mind. By reflecting on the nature of the objectless samadhi, it is

somewhat easy to see why the foundation of practice and non-

attachment (1.12-1.16) is so important in relation to uncoloring

those deep impressions (1.5, 2.1-2.9, 2.10-2.11).



See also the article:

Karma and the sources of Actions, Speech, and Thoughts:

http://www.swamij.com/karma.htm



INTENTIONALITY OF LETTING GO: There is a paradox in the practices

leading to objectless concentration. In letting go of all of the

impressions, even the intentionality is surrendered. However, to do

that, there first needs to be will power to do the letting go of the

other deep impressions. By being aware of this paradoxical balancing

act, it is easier to gently practice the intentionality of letting

go, without either suppressing impressions or overly exerting the

will power. Then, seemingly in a moment, the letting go can come.

Although the objectless samadhi is a deep state, this gentle balance

of intentionality and letting go can be practiced at the earlier

stages of meditation as well. Then, when the time comes to do so at

the deeper levels, it is a familiar thing to do.



THIS IS NOT JUST QUIETNESS: It is important to understand that the

objectlessness being addressed here is far deeper than simply

quieting the noisy conscious mind as in beginning meditation.

Allowing that noisy mind to gradually still itself is an important

step, however, it is only a stepping stone to opening the veil to the

unconscious. Then the many impressions that are normally not seen are

allowed to come forward, along with awareness of the sensing and

thinking instruments, the subtle energies, and the subtle building

blocks of mind and matter. All of these, not only the surface level

thoughts, are the subject of objectlessness.