The Yoga Sutras of Patanjali

Thus we emphasize that the "objectless" state is not one of a space cadet, but au contrae, the mind stops craving after external objects to grasp and remains open and all inclusive. Being at peace, objects are no longer desired or a source of self gratification or neurotic pleasure, thus allowing space for greater natural expansive awareness and clarity to shine forth. Even the more subtle waves of mental abstraction cease (nirvicara) for awhile, and a sense of interconnectedness and wholeness is experienced in a deep peaceful non-dual stillness, although momentary and temporary. There exists no ulterior future goal, goal orientation ceases, the sense of separateness and craving is remediated. However this asamprajnata type of absorption is intermediary as it does not destroy the samskaras. So these respites from the dualistic mind are temporary, i.e., the old patterns (vrtti) start up again after a short respite. Further practice thus is still necessary in order to exorcise and cathart the samskaras (past energetic signatures, the deepest and most subtle biopsychic imprints and impressions, and cellular memories). Asamprajnata thus is a short glimpse into or taste of nirbij samadhi which is to come.

from "The Way of Zazen" by Eihei Dogen Zenji.

Vyasa in his seminal commentary says that this sutra describes asamprajnata samadhi (transcognitive non-dual awareness) while the preceding sutra (I.17) describes samprajnata awareness which is a limited dualistic state of awareness (which is tainted by both a limited object to be grasped and a limited grasper). It is in this sutra where it is pointed out that yoga has the potential to clear out the residual (seso) imprints (samskara) of the past (purvah). It is thus through abhyasa-vairgyabhyam (consistent practice with vairagya) that this transcognitive (asamprajnata) state is achieved, but then only the samskaras (as latent seeds) remain as the sole impediment. Later Patanjali will present how yoga practice clears out all samskaras (a major benefit of effective yoga practice) in the summum bonum of yoga, nirbija samadhi.

We may be attached to an outcome, but if that outcome is spiritual, which in turn involves our sense of wellness, that very attachment (or fear in not obtaining it) will create tension and unease. That is because spiritually speaking, wholeness is accessed through ever-presence -- when there is no attachment, fear, or dualistic conditions set upon the the mental framework. There are no limitations.

It is difficult to describe in words that profound experience, which is transcognitive, non-dual, and transconceptual if not impossible. This truly viewless view is something not be realized through the intellect or the conceptualization process, rather it occurs when we release such chattering. Effectively and practically asamprajnata samadhi is most often accessible via silent non-analytical meditation when the monkey mind is given permission to be silent. It is also easily attained when walking in nature. Simply being out of linear sequential time (past, future, and the existential present) is the key. That occurs in the eternal present when we are truly present, open, and natural.

So, in asamprajnata subject/object duality no longer clouds the mindfield. The citta vrtta are destroyed. The context becomes open ended, boundless, limitless, which is the psychic space and feeling one may experience in retreat, inside a good meditation, or samadhi. Abiding in these non-dual experiences may be momentary, prolonged, or for a realized buddha continuous. The key is to not to hold on to it, rather let it go (vairagya), and then paradoxically such a experience presents an "open presence", which returns naturally and without effort to awareness. Asamprajnata is considered thus transcognitive, because there is no independent solid cognizer nor object to cognize.

Yoga practices exist that help us to directly experience these supra-cognitive realms. For example, being with Nature and taking our true place in Nature, not as a separate dualistic phenomena. Abiding in the the true nature of phenomena is very liberating, because it takes us home to a profound aware presence beyond conceptualization. It beckons to us because it is who WE truly are, in the larger sense. We do not have to negate anything in that sense, rather simply let go of the conceptualization and reification processes. That is what taking walks in nature can do for us. That also is what successful silent sitting meditation such as samatha meditation can do.