Post 4: Understanding the Five Types of Mental Fluctuations: Patanjali’s Sutras 1.5 and 1.6

In our previous post, we reflected on the profound distinction between the Seer and the fluctuations of the mind, as described in Sutras 1.3 and 1.4. Patanjali taught us that when the mind is still, the Seer abides in its true nature. When the mind is not still, we identify with the fluctuations, creating a misperception of reality. This realization is crucial for the practice of yoga, as it reminds us to consistently return to the awareness of our true self, separate from the mind’s movements.

Now, in Sutras 1.5 and 1.6, Patanjali takes us deeper into the nature of the mind’s fluctuations, or vrittis. He categorizes the mental modifications into five distinct types and explains how they can either lead us toward suffering or liberation.

1.5: The fluctuations of the mind are fivefold and can either cause suffering or liberation from suffering.
1.6: The five types of fluctuations are right knowledge, wrong knowledge, imagination, sleep, and memory.

These fluctuations, or mental events, are the patterns through which our minds interpret and engage with the world. Understanding their nature is essential in recognizing when we are identifying with them and mistaking them for our true self.

The Five Types of Mental Fluctuations

Patanjali teaches that the mind moves through five distinct types of fluctuations, each influencing how we experience and interact with the world. These fluctuations, or vrittis, can either lead us toward suffering or provide an opportunity for liberation, depending on how we engage with them.

The first fluctuation is right knowledge (pramana), which refers to the times when we perceive things correctly, when our understanding aligns with reality. This might come from direct experience, logical reasoning, or the wisdom of others. Even though this is a reliable form of knowledge, it is still a fluctuation of the mind, an activity that pulls us into engagement with the external world.

The second fluctuation is wrong knowledge (viparyaya), which arises when our perception of reality is distorted. We’ve all experienced moments where we are certain about something, only to find out later that we were mistaken. These misperceptions can be deeply ingrained and cause confusion or suffering because they shape how we respond to life.

Imagination (vikalpa) is the third type of fluctuation. The mind has the ability to create scenarios, images, and concepts that aren’t based in reality. While imagination can be a source of creativity and inspiration, it can also lead us into fantasy, pulling us away from the present moment and the truth of what is.

The fourth fluctuation is sleep (nidra), which may seem surprising to include here, but Patanjali recognizes that sleep is a state where the mind is still active in its own way, even though it’s not consciously interacting with the outside world. While sleep is essential for rest, it too is considered a fluctuation, a temporary state of mind.

Finally, there is memory (smriti), the recollection of past experiences. Memory can serve us by helping us learn from the past, but it can also trap us, making it hard to let go of attachments or conditioning. In many ways, memory is a powerful force that shapes our present by constantly linking us back to what has already happened.

All five of these fluctuations—whether they seem positive or negative—are part of the mind’s natural activity. However, they are not who we truly are. The mind will always fluctuate, but as we learn to observe these movements without becoming distracted by them or without becoming attached to them, we can begin to see beyond the mental activity and rest in the awareness of the Seer, the true self.

Each of these fluctuations arises from the mind’s natural tendency to engage with the world and interpret it. However, Patanjali’s teaching is that even right knowledge is ultimately a fluctuation of the mind.

Liberation or Suffering

The key to understanding the five types of vrittis lies in Patanjali’s insight that they can either lead us toward suffering or to liberation from suffering. The difference lies in how we engage with these fluctuations. When we identify with them—believing that we are our thoughts, perceptions, or memories—suffering arises. However, when we observe them as passing movements of the mind, without attachment, they lose their power over us.

This is the practice of yoga: observing the fluctuations of the mind without getting caught in them. Through this practice, we cultivate the ability to reside in the awareness of the Seer, where the fluctuations can be present without causing suffering.

Bringing It Into Practice

In our daily practice, we can begin to recognize mental fluctuations as they arise by gently reminding ourselves that these mental events are simply movements of the mind—they are not who we are.

One helpful approach is the practice of Neti Neti, meaning “not this, not this.” When a mental event arises, we can simply acknowledge it and say, “This is not me,” or “Neti, Neti,” allowing it to pass without becoming identified with it. This simple but powerful practice helps us stay rooted in the awareness of the Seer, the one who witnesses these fluctuations without being disturbed by them.

However, this process requires discipline. It’s not enough to understand that mental events are temporary; we must cultivate a consistent practice of recognizing and letting go of these fluctuations as they occur. This discipline involves a deepening relationship with the mind, one that teaches us to observe its movements without getting caught up in them. Over time, we train ourselves to remain present and unaffected by the mind’s restlessness, just as we would train a muscle through repeated exercise.

With each passing moment, we have the opportunity to reinforce this discipline. Whether it’s a moment of imagination, or the recollection of a memory, Neti Neti reminds us that these are merely activities of the mind, not reflections of our true self. In practicing this regularly, we strengthen our ability to remain in the stillness of the Seer, unaffected by the fluctuations of the mind.

As we reflect on these teachings, we strengthen our ability to remain in the awareness of the Seer, watching the mind’s activity with clarity and detachment. The more we practice, the clearer the distinction between the Seer and the vrittis becomes.

Coming Up Next:

In our next post, we will explore Sutras 1.7 and 1.8, where Patanjali delves deeper into the nature of right knowledge and wrong knowledge, showing us how the mind can accurately or inaccurately perceive reality. We will reflect on how to sharpen our perception and recognize when we are misinterpreting the world around us. Join me as we continue this journey toward deeper awareness and understanding of the mind.

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