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  • 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.

    🙏🕊️🙏



  • Patanjali No. 2: The First Steps of Yoga: Stillness and Strength in Practice

    “Now, the discipline of yoga begins.”
    —Patanjali, Yoga Sutra 1.1

    With this simple declaration, Patanjali invites us into the present moment. “Atha Yoganushasanam” is a call to awaken to the path of yoga, the path of inner discipline and self-realization. It is a call to begin, no matter where we are in our lives. Yoga, in its deepest sense, is the discipline of mind, body, and spirit—and it begins now.

    For many of us, beginning the practice of yoga means stepping into an unfamiliar space. It is more than just physical postures; it is the cultivation of a stillness that transcends the waves of thought, emotion, and distraction. As Patanjali tells us in the second sutra:

    “Yoga is the cessation of the fluctuations of the mind.”
    —Patanjali, Yoga Sutra 1.2

    These fluctuations, or vrittis, are the constant movement of our thoughts and emotions. They pull us away from the present moment and cloud our perception of who we truly are. Yoga, then, is the practice of calming these fluctuations, of finding a stillness that allows us to return to the essence of our being.

    But this stillness does not come easily. It requires strength—not the strength of the body, but the strength of the spirit. To sit in presence, to resist the pull of distractions, is an act of great resilience. The calmness we seek in yoga is not a passive state of relaxation but a superior strength, born from inner mastery.

    The Discipline of Yoga

    At the very beginning, Patanjali emphasizes that yoga is not just a practice but a discipline. This distinction is essential. A practice can be casual or done intermittently, but discipline requires consistent effort, commitment, and focus. The word discipline itself conveys the idea of training, of shaping or controlling something to achieve a higher goal. In the context of yoga, this means training the mind to remain present and unaffected by distractions or fluctuations.

    Discipline in yoga is about developing the ability to observe the mind and body without becoming identified with them. It’s not an easy task—our minds are naturally restless, constantly moving from one thought to the next. This is where discipline comes in. The discipline of yoga requires us to cultivate patience, perseverance, and a dedication to returning to stillness, even when the mind resists.

    Patanjali’s use of the word anushasanam in Sutra 1.1 can be translated as “discipline” or “instruction,” highlighting that yoga is a structured and methodical path. To realize the ultimate goal of yoga—union with the true self—requires a discipline that integrates not only the physical body through postures (asanas) but, more importantly, the mind through meditation, mindfulness, and awareness.

    Why Discipline Matters in Yoga

    Discipline in yoga is the key to taming the fluctuations of the mind. It takes effort and intention to stop identifying with every passing thought or emotion. Through disciplined practice, we create a space between the mind’s activity and the true self, the Seer. This space allows us to witness the mind without being consumed by it. The goal of yoga, as Patanjali explains in Sutra 1.2, is to still the fluctuations of the mind so that we can experience the true self—the state of yoga, or union.Without discipline, the mind will continue to sway between desires, distractions, and doubts. It is through dedicated, disciplined practice that we train the mind to remain calm and present, allowing the deeper realization of yoga to unfold. Discipline doesn’t mean harshness or rigidity; rather, it means consistency and commitment. It is a steady return to the present moment, a steady return to the awareness of the Seer.

    In my own practice, I’ve come to realize that cultivating this calm presence is much like strengthening a muscle. Just as we go to the gym to build physical strength, we sit in practice to build the strength of awareness. Each time we resist the pull of thoughts and emotions, each time we gently return to the present moment, we are training ourselves in the discipline of yoga.

    It is important to approach this process with self-compassion. Too often, we judge ourselves for the mind’s restlessness. But just as we wouldn’t criticize a muscle for being weak before it’s been trained, we shouldn’t criticize the mind for its natural tendencies. Instead, we honor the effort it takes to stay still, to remain present.

    As we begin this journey through the Yoga Sutras of Patanjali, we are reminded that yoga is not about perfection, but about practice. The fluctuations of the mind will always be there—it is our relationship to them that changes. Through consistent practice, we build the strength to calm the mind and experience the peace that lies beneath the surface.

    This is the beginning of the path, the first step in our exploration of Patanjali’s teachings. As we move forward, we will reflect on how these sutras can shape our lives and help us cultivate a deeper sense of awareness, peace, and purpose.

    Coming Up Next:
    In our next post, we will explore Sutras 1.3 and 1.4, which build upon this foundation of stillness. These sutras reveal what happens when the mind becomes still and how we experience our true nature. We will also look at what occurs when the mind remains caught in its fluctuations, giving rise to misperception. Join me as we continue this journey, moving deeper into the essence of yoga and self-realization.

    🙏🕊️🙏