One of difficulties with samadhi is the same as will arise with any other word. Most words have multiple meanings, and it can be a challenge to pinpoint the correct one. Samadhi is often used in a more general sense meaning ‘concentration’. So we often see it used in contemplative, yogic and spiritual texts without a super technical purpose. Often it just means concentration.
But in yoga texts around 0-500 CE, samadhi took on a more specific, technical meaning. It was placed atop of the pyramid of meditative practice, above the older, better-known dhyana, which was until then a more common term for meditation.
THE COLOR OF THE MIND
To understand the value of samadhi, first we must understand the nature of the mind. As a thinking and perceiving tool, the mind is always interpreting what it sees and combining it with what it has experienced in the past. This interaction of the present with our memory is what gives us our ‘reality’. But it is dependent on our past experience and the beliefs it has created. So we are not actually experiencing the world as it truly is but interpreting it through the lens of our own history.
The mind is like stained glass. We can see the world on the other side, but it is distorted and colored by our own experience, history and memory. The practice of yoga is largely committed to reducing the ‘color’ of the mind, working toward removing the distortions of our perception and the impact of the mind’s own tendencies on our interaction with the world.
A TRANSPARENT JEWEL
Samadhi is the ultimate expression of mental transparency, where the mind no longer interprets the world through a ‘colored’ filter. As it says in the Yoga Sutras, “the mind becomes just like a transparent jewel, taking the form of whatever object is placed before it” (YS 1.41). This means that there is no distortion whatsoever caused by the mind, and we can experience each object exactly as it is without our own interpretation. Similarly, samadhi is described later in the sutras as the state when “the mind is devoid of its own reflective nature” (3.3).
This is a difficult state to achieve, as the tendency of the mind is mostly toward interpretation. Meditative practices are largely aimed at solving this problem by encouraging a ‘one-pointed’ mind. This reduces the tendency of the mind to think, interpret and color our perceptions. The culmination, samadhi, is when we cease to interpret the world, make the mind transparent, and experience the world as it is.
