Yoga Therapy International News

Reining in the Mind

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta) in a positive direction for a sustained period of time.

What is Nirodhaḥ? Learning How to Rein in the Wild Horses of the Mind

We learn how to reign in the mind (citta) by focussing its wild horses (vṛtti-s) in a positive direction for a sustained period of time. We need to learn how to direct these wild horses of the mind (vṛtti-s) by putting blinders on their eyes and keeping them focussed on where they are going (nirodhaḥ).These blinders (nirodhaḥ) keep us on track, moving us towards our goal of experiencing that natural state of mind-body-spirit called Yoga.

There is so much that bombards us in life. There is so much coming at us all the time as we navigate ourselves on a path leading to Joy. We need nirodhaḥ to help us focus so that we don’t get distracted by the many choices of the Disneyland world that we live in. It is so easy to get lost in the outside world of our jobs, families, relationships, activities, desires and to forget our-Selves, our radiant Selves that are calling us Home to that Heart of deep-seated Joy called Yoga.

The brilliance of Patanjali’s definition of Yoga is that he doesn’t define it in a spiritual way at all, but rather as a practice of learning how to focus the mind. All we have to do is practice reining in our mind’s wild tendencies (nirodhaḥ), to practice retreating inside of ourselves to uncover our own unique experience of spirituality. All we have to do is to go Home to rest, retreat, and be with our-Self that is just waiting to be heard, acknowledged, and revealed in all of its awakened joyful brilliance.

Yoga Sutra Journal Questions

What activities help you focus the mind to experience your radiant, joyful Heart? Can these activities be called Yoga?

Yoga Sutra

1-2

What is the Soul?

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).

Soul – Many Terms – Many Roles Ātmā That which pervades everywhere

Jiva The individual soul that lives in the body for a temporary period of time like a tenant

Puruṣa Saņkhya Philosophy’s term for the Soul’s passive state of Being with the power to perceive and experience. It is a passive observer/perceiver and is resident of the puram (the town), half sleeping like images of the reclining Viṣnu/Buddha. In its passive Observer/Perceiver form, Puruṣa is a synonym for the Cit in the YS. In its Active Seer form, Puruṣa is a synonym for the Drasta in the YS.

Cit The Yoga Sutra term for the Soul’s passive state of being – Pure Source of Consciousness – Source of the citta (mind - impure). It has the power to understand and is the One who is conscious in us as a silent Observer/Perceiver.

There is a debate as whether the citta (mind) decides to evolve or whether it is the Cit (Soul) who makes this choice. Is the Cit a distinct individual or inextricably linked to Source? Does the citta have any power to decide anything without the Cit, its Source? Your perspective depends on whether you are an Advaitan (Soul and Source are One) or a Dvaitan (Soul and Source are two).

In my view, both perspectives are true on a continuum of the Soul’s (Cit) evolution from limitation to the Freedom of realizing its Source as an eternal awake Spirit (Draṣţa). As long as we believe we are an individual soul (Cit), we keep evolving as an individual mind-soul (buddhi/citta + Cit) from life to life, somewhat disconnected from our pure unchanging Source/Spirit (Draṣţa). But when we become completely Free or Enlightened (Kaivalyam), all individuality ceases because the citta (mind) finally decides through freewill to surrender all of its activities (karma-s) to the dictates of its Source of Consciousness (Draṣţa). The student (citta) must decide she wants to learn from the Inner Knower/Teacher (Draṣţa).

Until that day, the Cit can only observe as a passive Puruṣa and cannot direct the show of our lives as an active Inner Teacher/Knower (Draṣţa). It cannot act as the master of our minds. What we call transformation of the soul is the citta (mind’s) gradually disidentification with the dictates of the world and instead listening to the guidance of its activated Draṣţa (Spirit). When Cit cannot identify who it is other than through the still unevolved citta (mind), we call that mix up “soul”. When that mix up ends, the individual soul has become re-identified with Draṣţa and has merged with its Source, Universal Spirit. The mind-soul’s transformation is finally complete. It has gotten off the wheel of life and death and is Free!

Draṣţa The Draṣţa is the YS term for Soul’s active state of Being with the power to actively perceive and experience , to attentively shine like the brilliant Sun. The Spirit in such an watchful state has become firmly rooted in its original state of being as the master of the mind.

When citta does decide to surrender to the Heart (Cit), the mind (citta) will evolve into a sattvic mind, pure enough to reflect the true nature of its Spirit (Draṣţa). Its kleśa-s will have decreased while its vivekam (inner wisdom) will have increased until it becomes continuous vivekam (Kaivalyam – Freedom). The mind (citta) has to decide to wake up the sleeping Giant (Puruṣa/Cit) within at which point the Cit becomes the active Master of the mind called Draṣţa in the YS.

I-3 Tadā-draṣtuh-svarūpe-avastānam

As a result of being in the state called Yoga (CVN), the Soul (Cit or Puruṣa), becomes firmly rooted in Its own original state of Being - Draṣta (Active Seer) and takes its rightful place as master of the mind (citta).

The mind’s vṛtti-s (activities) have become so focussed in one direction for a sustained period of time (nirodhaḥ) that the mind (citta) takes the same form as the Cit (Soul). The Cit is now awake and free from the limitations of its mind-body lens of perception. It is now shining in its original form as Draṣta (Spirit) like the Sun.

I-4 Vṛttisārūpyam-itaratra

Otherwise, the Cit takes the same form as the citta’s (mind’s) vṛtti-s (5 mental processes).

Svarūpyam means the Cit’s (Soul’s) original form (YS I,3)
Sārūpyam means NOT the Cit’s (Soul’s) original/true form. In such a state of ignorance, the Cit (Soul) takes the same form as the mind’s vṛtti-s (YS I,4). The Soul is entrapped by the mind-body experience and cannot see clearly.

The Soul can only see what the mind presents to It through the mind’s mirror. Yoga practice is like using Windex. We have to continuously clean the mirror of the mind so that it can reflect the Light of the Spirit directly, not through a glass darkly.

For now we see in a mirror dimly, but then face to face. Now I know in part, but then I shall know just as I also am known ~1 Corinthians 12

Yoga Sutra Journal Questions for September

How do you experience that state called Yoga in your daily life? How do you undercover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

Yoga Sutra

1-2

What are the Five Cognitive Processes of the Mind?

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).

I-5 Vṛttayaḥ pancatayyaḥ-kliṣţākliṣţaḥ

The five vṛtti-s can lead to a state of a mind clouded by misperception (by the 5 kleśa-s – see YS Ch II) OR an unclouded mind.

The mind cannot give us lasting Happiness (Ānanda). It can only bring us duhkham (mind clouded by the 5 kleśa-s) or sukham (pleasure and comfort that always turns into duhkham).

The mind is not given a positive role in finding lasting Happiness. It can only give us unhappiness (a clouded mind) or NO unhappiness (neutral state with an unclouded mind). Only freeing the Cit (Soul) from the clouded mind that it sees through can give us lasting Happiness (Ānanda)– Kaivalyam (Freedom).

Happiness is our natural state when the mind is free from is obscuring kleśa-s. In this state, the Cit becomes the master of the mind and the mind becomes the tool of the Cit rather than the citta (mind) thinking it is the Cit (Master – True Self).
At best, the mind (Individuated consciousness) can be crystal clear like a diamond and perfectly reflect the source of its Light, the Cit (Pure Consciousness). This Happiness is our natural state.

The mind (citta) is only known through its five cognitive processes (vṛtti-s):
I-6 Pramāna -viparyaya-vikalpa- nidrā -smṛtayaḥ

Pramāna: Correct understanding
Viparyaya: Misunderstanding
Vikalpa: Imagination
Nidrā: Sleep
Smṛti: Memory

Yoga Sutra Journal Questions for September

How do you experience that state called Yoga in your daily life? How do you undercover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

What is the Mind?

1-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).

The Mind – Many Terms – Many Roles Manas – Mental processor - processes all sensations - leader of the senses – etymologically related to the word “man” or “hu-man”. It can’t process outside information/knowledge (vidya) via the senses clearly because of ignorance/misperception (avidya). It has not applied knowledge through actions from deep within (vivekam) – the manomaya (brain, 6^th sense) level in pancamaya system.

Ahamkara – Ego - believes it is in charge (the Master of the system) – steals the Cit’s (Soul’s) power to direct our lives. It does not understand that Cit (Soul, Seat of Consciousness) is its Source. It is the interface between the manomaya (brain) and vijnānamaya (deep-seated applied knowledge) level in pancamaya system.

Buddhi – Deeper mind – Values, deep seated samskāra-s (unconscious patterns/tendencies from this life and other lives). It must be trained to choose correctly and help the manas (brain) decide what to allow through its filter and what to reject. It is closest to the Draṣţa (Active Perceiver, Soul). The more sattvic (pure) it is, the more vivekam (intuitive, unmediated wisdom) it has at its disposal. When it is able to listen to the whisperings of the Soul, it receives its unmediated perfect wisdom (vivekam), not based on the knowledge of senses or the brain (indriya-s/manas). It is able to reflect what the Soul (Draṣţa) correctly determines is the best course of action for the least amount of suffering in any given situation. It is the vijnānamaya (deep seated applied knowledge) level in pancamaya system.

Citta - Individuated consciousness –Part of prakṛti (mind-body-matter) – Synonymous with buddhi since it too understands that Cit (Pure Consciousness, Puruṣa, Soul) is its Source. Citta (mind) is known by its 5 cognitive processes (vṛtti-s) and is covered in kleśa-s (the 5 misperceptions of a clouded mind). As it evolves, it becomes more sattvic (pure) with more prajna-vivekam (unmediated spontaneous intuition-wisdom from the Soul) and fewer kleśa-s (5 misperceptions).

The purpose of Yoga is to bring duality to Oneness. Citta (individuated consciousness) eventually merges back into its Source, Cit (pure consciousness). The mind’s purpose is to show the external world to the internal Soul and to reflect the Light of the Soul so that it remembers who IT is (IV,23). The citta (mind) serves the Cit (Soul) and cannot function without it. It has no purpose except to act as the servant to the Soul (Cit) rather than the false master (IV, 24 and II, 21). The mind (citta) is always changing while the Perceiver (Cit) is not (IV,19).

Yoga Sutra Journal Questions for September

How do you experience that state called Yoga in your daily life? How do you uncover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

Yoga Sutra

1-2

What is Yoga?

Patanjalie Drawing -2

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).
In Patanjali’s Yoga Sutra-s (YS), Yoga is defined in terms of sādhana (practice), which results in siddhi-s (powers), and finally Yoga’s ultimate goal, Kaivalyam (Freedom from suffering/misperception/ignorance).

There are four stages of transformation Stage 1 = Understand the mind – Chapter I (Samādhi Pādaḥ)
Stage 2 = Cleanse the body-mind through Patanjali’s 8-limbed practice – Ch II (Sādhana Pādaḥ),
Stage 3 = Use the mind for the meditative process (detach, focus, meditate) and use its powers wisely – Ch III (Vibhūti Pādaḥ)
Stage 4 = Go beyond the mind – move from vidya (knowledge based on logic) to prajna-vivekam (intuition-wisdom) – Ch IV (Kaivalya Pādaḥ)

Lakṣana Sutra – Yoga Defined When most Westerners hear the word Yoga, they think of Cirque du Soleil-like acrobats, performing outrageous contortions of their bodies for the purpose of Enlightenment. But why are these acrobats not Yogi-s? What is the difference between an acrobat and a Yogi/Yogini?

The Yoga Sutra-s are often called Raja Yoga, the King of Yoga practices, meaning practices that focus on the meditative state and finally Freedom as the outcome. A Yogi/Yogini is one who practices concentrating the mind in a positive direction for a sustained period of time. The point of all yogic practices including āsana-s (postural practices) is concentration and meditation. If the practice is not promoting mindfulness and freedom from misperception, it should not be called Yoga.

Vyāsa says our object of meditation must have 3 qualities to bring us to that natural state called Yoga: it must reduce kleśa-s (clouded thinking causing misperceptions, Ch II,3); remove our attachment to the results (phalam) of actions; turn our attention toward nirodhaḥ (that which protects the mind from distractions).

Yajnavalkya defines Yoga from a spiritual point of view. Coming from the root Yuj (union), Yoga is defined as Jivātmā (little human soul/self) uniting with Paramātmā (Big Divine Soul/Self). Vyāsa says, however, you first need Viyoga (separation/detachment) in order to experience Yoga. You need to uncover the Self, not join with it. He says Yoga comes from the word Yujir, to meditate, because the goal is to detach from our bondage to material reality (prakṛti) and to realize we are more than our minds and bodies and re-identify ourselves as Self-Puruṣa – Soul.

Duhkha (suffering) samyogam (well joined/identified with) viyogam (separation/disindentified with/detachment) yogaḥ (is Yoga) – Yoga naturally arises from disidentifying with the suffering we are completely identified with ~Vyasa

For Patanjali, Yoga is NOT defined in a spiritual way but in terms of practice. Yoga is what naturally happens when you practice mindfulness, focussing the mind for a sustained period of time in a positive direction. The focus is on practice NOT belief. It doesn’t matter what you believe in fact. Just practice and see for yourself what you experience. You may or may not call that experience spiritual or not; thus, the birth of the many spiritual/mindfulness paths, describing these Yogic experiences in multifold ways from atheistic to theistic to agnostic.

Yoga Sutra Journal Questions for September How do you experience that state called Yoga in your daily life? How do you undercover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

What brings you into the Zone, into the Flow and out of your head? Is it doing “Yoga” practices such as āsana-s (postural practices), prānāyāma (breathing practices), ādhyāya (chanting practices), or dhyāna (meditation practices)? Or is it walking in nature, playing with children, playing music, spending time with your life partner, gardening, playing sports, creating art, cooking, writing, or reading books? Can they all be considered Yoga practices?

Yoga Sutra

1-2

Applied Knowledge Passed Down

I-1 Atha-yogānuśāsanam Now, let’s start our study of Yoga as it has been practiced, experienced, applied, and only then passed down from teacher to student throughout the centuries. May it be an auspicious beginning for the benefit of all future generations of Yogi-s.

Yoga-anuśāsanam This applied (not theoretical) knowledge/wisdom brings you to that state called Yoga.

Anuśāsanam is applied/practical knowledge versus Jignyāsa, which is mere theoretical knowledge.
Anu + sāśanam = to follow (practice) + theory/philosophy/ facts/nothing to argue about/not open to being disputed.

A change is going to happen. What propels us from transmission of knowledge to transformation? Practicing, experiencing, and applying the knowledge is the first step. Then it must be passed down to the next generation. You start as a student, but you must become a teacher to create the guruparampara. Ideally, this knowledge is transmitted from teacher to student directly, not through books or other media, for a direct transmission experience to happen.

Practice is more important than theory. I am learning the theory in order to practice. The same idea is expressed in the Hatha Yoga Pradipika. Only practice will give you results. Theory alone will not. Just because you dress like a Yogi, you will not become a Yogi. Speaking like a Yogi will not give you results. This regular and long-term practice of Yoga creates authenticity or satyam (truth). The experienced teacher says, “Don’t have any doubts. I teach from a tradition which I have followed and now I am passing on to you to follow.” Patanjali never claims authorship for the YS - he is merely its compiler, passing down its knowledge from the Veda-s to future generations.

This YS is a closed loop. Atha (authority to teach) comes first, but you must follow what you know (Anuśāsanam) in order to have that authority to pass on the knowledge of Yoga to future generations.

Yoga Sutra

1-1

Yoga Therapy International News

Pages