I am an Advaitin on the fundamental point of nonduality of the Real, but I am unable to limit myself to most Advaitin's practical view of samadhi and sahaja. Here I stand with Chinese Zen (Ch'an), especially as I was taught and as explained by the Sixth Patriarch, Hui Neng. He warns against turning meditation into a narcotic, resulting in a pleasant passivity. He went so far as to declare: "It is quite unnecessary to stay in monasteries. Only let your mind . . . function in freedom . . . let it abide nowhere." And in this connection he later explains: "To be free from attachment to all outer objects is true meditation. To meditate means to realize thus tranquillity of Essence of Mind."
On samadhi, he defines it as a mind self-trained to be unattached amid objects, resting in tranquillity and peace. On sahaja, it is thorough understanding of the truth about reality and a penetration into and through delusion, to one's Essence of Mind. The Indian notion of sahaja makes it the extension of nirvikalpa samadhi into the active everyday state. But the Ch'an conception of nirvikalpa samadhi differs from this; it does not seek deliberately to eliminate thoughts, although that may often happen of its own accord through identification with the true Mind, but to eliminate the personal feelings usually attached to them, that is, to remain unaffected by them because of this identification.
Ch'an does not consider sahaja to be the fruit of yoga meditation alone, nor of understanding alone, but of a combination seemingly of both. It is a union of reason and intuition. It is an awakening once and for all. It is not attained in nirvikalpa and then to be held as long as possible. It is not something, a state alternately gained and lost on numerous occasions, but gradually expanded as it is clung to. It is a single awakening that enlightens the man so that he never returns to ignorance again. He has awakened to his divine essence, his source in Mind, as an all day and every day self-identification. It has come by itself, effortlessly.
-- Notebooks Category 25: World-Mind in Individual Mind > Chapter 2: Enlightenment Which Stays > # 141