In the silence between particles, a subtle dance begins. Not chaos, but coherence. Quantum physicists have observed this remarkable phenomenon: when a system is cooled to near absolute zero, the noise of thermal energy fades, and what emerges is harmony—a unified, coherent state where particles move in synchrony, as if guided by an unseen conductor.
This is not metaphor. It is measurable. It is foundational to the functioning of quantum computers and the mysteries of entangled particles. In a coherent quantum state, multiple possibilities can exist at once, undisturbed, holding the full richness of potential before any collapse into a single outcome.
And something within me recognizes this—not as a physicist, but as a contemplative.
Swami Pravrajika Divyanandaprana, a Vedantic scholar and monastic teacher, speaks of meditation as a process of mental alignment. Not forcing the mind into silence, but training it gently to stabilize—a state where the vrittis (mental waves) become quiet, and a single pratyaya (object of focus) remains. When the mind holds this one-pointed focus steadily, something profound opens. The mind becomes coherent. The heart, luminous. The consciousness, calm and aware.
What I feel, quietly and strongly, is that this coherence of mind is not so different from quantum coherence.
In both cases, we are moving from noise to signal. From fragmentation to integration. From dissonance to harmony.
And just as quantum systems require stillness to enter coherence, so do we. In our modern lives—bombarded by notifications, media, distractions—we rarely allow the mind to rest long enough for true coherence to arise. We are pulled in many directions, each new input collapsing our inner potential into reactive fragments.
This is why I believe, deeply and urgently, that coherent consciousness is not a luxury—it is a survival skill for the 21st century.
Without it, we are drowning in information but starving for wisdom. Without it, we lose the capacity to respond rather than react, to create rather than consume, to see clearly rather than be blinded by constant stimulation.
Stillness is not withdrawal. It is preparation. It is the cooling field of the soul.
In the coherent mind, empathy arises. Insight dawns. Peace becomes possible—not as an escape from the world, but as the ground from which meaningful action emerges.
As individuals and as a species, we need to learn this coherence—not just in our machines, but in our minds.
In our previous posts, we explored the nature of right knowledge and wrong knowledge as mental events, recognizing them as fluctuations of the mind that can distract us from the clarity of the Seer. Now, Patanjali takes us further into the types of mental events, focusing on imagination and sleep.
1.9: Imagination is the mental event that arises when words or concepts are not based on reality. 1.10: Sleep is the mental event that occurs when there is an absence of awareness.
These two sutras reveal important aspects of the mind’s activity that can either lead to further distraction or be witnessed with clarity. Both imagination and sleep are natural, but without mindfulness, they can obscure our ability to remain in the awareness of the Seer.
Imagination: The Mind’s Tendency to Create
Imagination (vikalpa) is the mind’s ability to create images, scenarios, or concepts that are not rooted in actual experience. This can be a powerful tool for creativity, but when we become entangled in imaginative thoughts, they pull us away from the present moment and the reality of what is. Imagination is a type of mental event that can lead to confusion when we mistake it for truth.
For instance, how often do we find ourselves lost in a daydream or a scenario that has no bearing on reality? Whether it’s imagining a future outcome or reliving a past experience, imagination can easily become a source of distraction. Yet, when we recognize imagination as just another mental event, we can let it pass without getting caught up in it. The key is to observe it without judgment or engagement, remembering that we are the Seer, not the mental event.
Sleep: Absence of Awareness—and the Potential for Lucid Dreaming
Interestingly, Patanjali includes sleep (nidra) as a mental event. While sleep is essential for physical and mental rejuvenation, it is still a state of mind where awareness is typically absent. In the context of yoga, sleep represents a gap in our mindfulness—a temporary state where the mind is not engaged with external reality but is still present in a subtle way.
However, there’s another dimension to sleep that Patanjali may be pointing toward: the practice of remaining aware even while dreaming. This is known as lucid dreaming, where the dreamer becomes conscious of the fact that they are dreaming. Just as we practice mindfulness in waking life, it’s possible to cultivate awareness during dreams, allowing us to witness the dream without becoming absorbed in the content.
In dreams, we are often fully engaged in the mental events that arise, much like we are in our waking life. Yet, with practice, we can maintain a sense of the Seer—the witness of the dream itself. Neti Neti can become a spontaneous practice even in the dream world, reminding us that we are the dreamer, not the dream. For those who are interested, this practice can be cultivated over time, offering a deeper level of awareness during the state of sleep.
Bringing It Into Practice: Staying Present Amid Mental Events
As with the other mental events we’ve discussed, both imagination and sleep can be observed without judgment. Rather than getting caught up in the content of our imaginations or losing ourselves in unconscious moments, we can use the practice of Neti, neti to return to the present. By simply acknowledging these as mental events, we free ourselves from their pull.
When you find yourself lost in an imaginative thought, you can gently remind yourself, “Neti, Neti. I am the witness. I am the Seer.” This allows you to return to a place of stillness and clarity, observing the imagination without engaging with it. Similarly, if you notice moments of mindlessness or dullness creeping in during your day—or even in the dream state—the same practice can bring you back into awareness, helping you stay present.
This practice doesn’t require us to suppress imagination or fight against sleep; instead, we recognize these mental events as temporary and return to the awareness of the pristine mind. By observing these fluctuations without attachment, we maintain the discipline necessary to cultivate equanimity and inner stillness.
Maintaining Discipline in Mindfulness
As we’ve seen before, discipline plays a crucial role in this process. The mind naturally drifts toward imaginative scenarios and moments of dullness. But through disciplined practice, we strengthen our ability to remain anchored in the awareness of the Seer. Each time we recognize imagination or mindlessness and return to stillness, we reinforce the clarity of the pristine mind.
Over time, this discipline allows us to witness mental events without becoming distracted by them, no matter how subtle or engaging they may be. By maintaining this mindfulness, we can rest in the simplicity of awareness, untouched by the mind’s fluctuations.
Coming Up Next:
In our next post, we will explore Sutras 1.11 and 1.12, where Patanjali continues to describe mental events, focusing on memory and the practice of non-attachment. We’ll reflect on how memory shapes our perception of the present and how cultivating non-attachment frees us from the patterns of the past. Join me as we continue this journey toward deeper self-awareness and peace.
In our previous post, we explored how the mind fluctuates through five different types of mental events, or vrittis, as outlined in Sutras 1.5 and 1.6. These mental fluctuations—whether based on right knowledge, wrong knowledge, imagination, sleep, or memory—are all part of the mind’s natural activity. Patanjali now dives deeper into two specific categories of these mental events: right knowledge and wrong knowledge.
1.7: Right knowledge is based on direct perception, inference, or the testimony of others. 1.8: Wrong knowledge is a false understanding that is not based on reality.
Patanjali’s distinction between right and wrong knowledge is important in understanding how our mind interprets the world. However, while this distinction is helpful, it can also lead us into a dualistic mindset, where we feel the need to evaluate every thought and determine whether it is “right” or “wrong.” This process can quickly become a source of confusion and further mental activity, pulling us away from the simplicity of recognizing the mind’s fluctuations for what they are: just mental events.
The Trap of Over-Analyzing Mental Events
When we begin to engage with thoughts, trying to categorize them as true or false, we lose sight of the purpose of yoga: to quiet the mind and return to the awareness of the Seer. It’s easy to get caught up in evaluating whether our perception is accurate or if our thoughts align with reality. However, in doing so, we fall back into the mind’s natural tendency to analyze, categorize, and divide. This keeps us stuck in the fluctuations rather than witnessing them from the calm, steady place of the Seer.
This is where the teachings of Pristine Mind, as shared by Orgyen Chowang, become helpful. Instead of evaluating each thought, we can view all of these fluctuations—whether based on right or wrong knowledge—as simple mental events. When a thought arises, we don’t need to engage with it or analyze its validity. Instead, we gently recognize, “Ah, a mental event,” and return to the awareness of the pristine mind. This allows us to maintain a simpler, more manageable practice, without getting lost in the content of the thought itself.
Bringing It Into Practice: The Power of Simplicity
When thoughts arise during practice—whether they seem to be accurate or inaccurate—there is no need to judge or engage with them. By labeling them as mental events, we create space between the mind’s activity and our true nature, the Seer. This space allows us to witness the thoughts without becoming involved in them, reminding us that we are not our thoughts.
However, there may be times when certain mental events are more distracting or persistent. In these moments, you can use the phrase, “Neti, neti. I am the Seer. I am the witness.” This simple yet powerful affirmation not only helps you negate the mental event but also affirms the truth of your being. It is not a mechanical mantra, but a tool to guide you back to a state of equanimity and mindful observance.
When subtle mental events arise and pass away without distracting you, there’s no need to engage with the phrase. You can simply rest in the stillness of your mind, observing without interference. But when the mind becomes entangled in a particularly strong mental event, repeating “Neti, neti. I am the Seer. I am the witness” can help you return to the awareness of the Seer, allowing the mental event to dissolve and stillness to re-emerge.
This flexible approach honors the flow of your practice—allowing you to respond when needed, while maintaining a light touch when the mind is naturally calm.
Maintaining Discipline in the Face of Mental Events
Just as we discussed in earlier posts, this approach requires discipline. The mind will always want to evaluate, engage, and label, but the practice of yoga teaches us to observe these mental events without getting drawn into them. Discipline is what allows us to consistently return to the stillness of the Seer, untouched by the mind’s activity. The more we practice this discipline, the easier it becomes to remain present and unaffected by the fluctuations of the mind.
By adopting this simpler approach, we give ourselves the freedom to experience the pristine mind more frequently, without the need to overanalyze or categorize every thought. This shift in perspective allows us to experience the deeper peace that yoga offers, moving us closer to the realization of our true nature.
Coming Up Next:
In our next post, we will explore Sutras 1.9 and 1.10, where Patanjali continues his exploration of mental events, focusing on imagination and sleep. We will see how these mental events, too, can either distract us from the Seer or be witnessed with clarity. Join me as we continue this journey toward a deeper understanding of the mind and the peace that comes from recognizing all thoughts as just mental events.
In the previous post, we explored the importance of discipline and of calming the mind’s fluctuations, or vrittis, as described in Sutra 1.2. This brings us to the next essential question: What happens when the mind becomes still? What is revealed in that stillness, and what occurs when we remain caught in the waves of thought?
Patanjali’s Sutras 1.3 and 1.4 address these questions directly:
1.3: Then, the Seer abides in its true nature. 1.4: At other times, the Seer identifies with the fluctuations of the mind.
These sutras point to the core of Patanjali’s teachings. When the mind is quiet and still, we experience our true self—often referred to as the Seer, the one who witnesses without attachment. In this state of presence, we are not our thoughts, emotions, or the external world. We simply are—a reflection of pure consciousness, free from the distortions created by mental activity.
However, as Sutra 1.4 reminds us, when the mind is restless, we tend to identify with its movements. Instead of recognizing ourselves as the calm, observing presence, we become entangled in our thoughts and emotions. This misidentification is the source of much of our suffering, as we lose sight of our true nature and become caught in the illusions of the mind.
The True Self and Misperception
Patanjali is pointing to a fundamental distinction: there is the Seer, the pure awareness that we are, and there are the vrittis, or the mental fluctuations that obscure this awareness. When we are identified with the fluctuations, we see through a distorted lens. Our thoughts, emotions, and external circumstances take on an exaggerated sense of reality, and we mistake them for who we are. This is misperception, the root of suffering in yoga philosophy.
However, when we practice calming the mind and returning to stillness, the vrittis subside, and we begin to experience life from a place of pure awareness. In this state, we are no longer bound by our thoughts or emotions. Instead, we recognize them as temporary movements of the mind, while our true essence remains constant and untouched.
Applying This Wisdom in Practice
The challenge, of course, is that the mind rarely stays still for long. Thoughts, emotions, and distractions are always arising, pulling us away from the calm, observing presence. However, the goal of yoga is not to eliminate these mental movements entirely but to shift our relationship to them.
Through practice, we learn to observe the fluctuations of the mind without identifying with them. This is the essence of Raja Yoga—the royal path of self-mastery. As we cultivate stillness, we gain the strength to remain centered in our true nature, even as the mind continues its movements.
Each time we sit in meditation or reflect on these teachings, we are training ourselves to return to this place of stillness, to abide in the awareness of the Seer. In doing so, we gradually loosen the grip of misperception and move closer to the realization of our true nature.
A Reflection on Swami Vivekananda’s Translation
Swami Vivekananda’s translation of these sutras adds another layer of clarity. His teachings emphasize the importance of self-discipline and mental focus in realizing the true self. Vivekananda reminds us that yoga is not just a path of knowledge but one of direct experience. It is through disciplined practice that we experience the Seer and begin to see through the illusions of the mind.
Moving Forward: The Practice of Abiding in Stillness
As we reflect on Sutras 1.3 and 1.4, we can take a practical approach to integrating their wisdom. Begin by setting aside time each day to sit in stillness, observing the movements of the mind without attachment. When thoughts arise, gently remind yourself that you are the Seer, not the fluctuations. Over time, this practice will deepen, and the distinction between the Seer and the vrittis will become clearer.
But more than just observing, the practice invites us to abide in stillness. The word “abide” carries a richness that implies more than simply being present—it suggests resting deeply, dwelling in a state of ease, and allowing the true nature of the Seer to unfold without resistance. To abide is to sink into the natural state of awareness, where there is no striving, no force—only a quiet, steady presence.
As Joseph Goldstein has spoken of in his commentary on the Satipatthana Sutra, abiding is not passive but an active engagement with our true nature. It is a continual resting in awareness, a soft yet unwavering commitment to remain as the witness. In this way, the Seer abides in its true nature, not as an abstract concept, but as a living, breathing experience.
By consistently returning to stillness, we strengthen the muscle of awareness and begin to live more fully from our true nature. The journey is ongoing, but each step brings us closer to the realization of who we truly are.
Coming Up Next:
In the next post, we will explore Sutras 1.5 and 1.6, where Patanjali elaborates on the nature of the vrittis. We’ll learn about the five types of mental fluctuations and how they either lead to suffering or liberation. Join me as we continue this journey into the depths of the mind and the path to freedom.
When thoughts arise, gently remind yourself that you are the Seer, not the fluctuations.
“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.
The Yoga Sutras of Patanjali are among the most revered and profound texts in the history of spiritual practice. Written over two thousand years ago, they offer a timeless guide to understanding the nature of the mind, the path of self-realization, and the true essence of yoga. Though often studied by practitioners of yoga, these sutras transcend any single tradition and speak to all who seek clarity, peace, and spiritual growth.
Patanjali, the ancient sage credited with composing these teachings, distilled the essence of yoga into 196 short aphorisms, or sutras. These sutras are not just theoretical—each one provides practical wisdom, offering guidance on how to quiet the mind, transcend suffering, and realize our highest potential. Together, they form a comprehensive system for inner transformation, known as Raja Yoga or the “royal path” to self-mastery.
Why, then, should we study the Yoga Sutras? In today’s world, we are often overwhelmed by the constant fluctuations of the mind—our thoughts, emotions, and external distractions. Patanjali’s teachings offer a way to navigate this inner turbulence, helping us cultivate stillness and awareness. The Yoga Sutras provide a roadmap to liberation, inviting us to look beyond the surface of our daily experience and discover the deeper truth of who we are.
The sutras reveal that yoga is far more than physical postures or breathing techniques; it is a disciplined practice of calming the mind and awakening to our inherent state of peace. By studying and reflecting on these teachings, we can bring more clarity, wisdom, and purpose into our lives. As Patanjali himself declares at the very beginning of his work:
“Now, the discipline of yoga begins.”
In this series, we will explore the Yoga Sutras using the translation offered by Swami Vivekananda, a renowned spiritual teacher and philosopher who introduced the wisdom of yoga to the West in the late 19th century. Vivekananda’s translation is both accessible and profound, capturing the essence of Patanjali’s teachings while making them relevant to modern seekers. His interpretation illuminates the deeper meanings behind the sutras, providing a bridge between ancient wisdom and contemporary understanding.
As we journey through these sutras together, we will take time to reflect on each one, understanding how it applies to our own lives and practices. The path of yoga is not just about reading words on a page—it is about living them, integrating the teachings into the way we think, act, and experience the world.
Let this be the beginning of our journey into the heart of yoga. As we explore the Yoga Sutras of Patanjali, we will open ourselves to the possibility of inner transformation, guided by the light of these ancient teachings.
Coming Up Next: In our next post, we will dive into the first two sutras: Atha Yoganushasanam and Yogash Chitta Vritti Nirodhah. Together, we will reflect on what it means to begin the practice of yoga and how the cessation of the fluctuations of the mind becomes the essence of our journey toward inner stillness. We’ll explore how these teachings apply to our daily lives and the strength it takes to cultivate presence and calmness in the face of life’s challenges. Join us as we take the first step in our exploration of Patanjali’s wisdom.
As I reflect on the early chapters of the Ramayana, one theme stands out to me: the unique and pivotal role that human beings play in the battle between good and evil. In this epic, we see that even the gods, with all their divine powers, find themselves unable to defeat the formidable forces of darkness, embodied by Ravana. It is mankind, specifically the avatar Rama, who is destined to intervene, symbolizing the profound responsibility and power inherent in human nature.
This idea of human responsibility resonates deeply with the teachings of the Dalai Lama, who often speaks about the concept of universal responsibility. The Dalai Lama reminds us that each of us holds the key to creating a harmonious and peaceful world. He emphasizes that our actions, rooted in compassion, ethics, and a sense of interconnectedness, are vital to overcoming the challenges we face as a global community.
The Ramayana and the Dalai Lama’s teachings both underscore the extraordinary potential of human life. They suggest that while divine forces may guide and support us, it is ultimately through human action—through our choices, our commitment to dharma, and our compassion for others—that we can make a lasting impact on the world.
In the Ramayana, Rama’s journey is a testament to the power of human virtue and courage in the face of adversity. It is through his adherence to dharma, his unwavering commitment to righteousness, that he is able to confront and overcome the darkness that threatens to engulf the world. Similarly, the Dalai Lama calls us to rise to our own challenges with a sense of universal responsibility, understanding that our individual actions contribute to the collective well-being of all beings.
Yet, the Ramayana reminds us that this is not merely a physical battle, but a moral and spiritual one as well. The true battle takes place not just on the external battlefield, but within the mind and heart of each individual. It is a struggle against the vrittis—the mental fluctuations and disturbances—that cloud our judgment, and the pratyayas—the impressions and biases—that shape our perceptions. These internal forces can lead us astray, pulling us away from our true nature and the path of dharma.
In this inner battle, maintaining integrity becomes paramount. It is about upholding righteousness, not just in our actions but in our thoughts and intentions. The Ramayana teaches us that true victory is achieved not through brute force, but through the cultivation of wisdom, compassion, and moral clarity. It calls us to act with compassion even in the face of adversity, to rise above the vrittis and pratyayas that might otherwise lead us to act out of anger, fear, or selfishness.
This inner battle mirrors the cosmic struggle between Rama and Ravana, between dharma and adharma. Just as Rama must confront Ravana, we too must confront the demons within us—the doubts, fears, and attachments that obscure our pristine mind. The pristine mind, which is our true nature, is inherently wise and compassionate, but it is often obscured by the noise of the vrittis and the influence of the pratyayas.
The journey of self-realization, like Rama’s journey, is about clearing away these obstacles and returning to the purity of our true nature. It is about recognizing that the greatest battles we face are often within ourselves, and that the path to victory lies in quieting the mind, cultivating inner peace, and aligning ourselves with dharma.
As we continue to explore the Ramayana, let us keep this theme in mind. The epic is not just a story of gods and demons, but a profound reflection on the human condition. It challenges us to recognize our own role in the cosmic drama and to embrace the responsibility we have to bring light into the world.
This parallel between the Ramayana and the Dalai Lama’s message invites us to consider how we can live more consciously, how we can contribute to the greater good, and how we can fulfill our potential as human beings. It is a call to action, to see ourselves not as passive observers of the world’s events, but as active participants in the ongoing battle between good and evil, between harmony and chaos.
May this reflection inspire us all to take our place in this great story, to recognize the power we hold, and to use it wisely and compassionately, for the benefit of all.
You can explore this epic story in the edition of the Ramayana used in this series, written by Valmiki and translated by Suparna Ghosh, on Amazon here.
Alternatively, you can choose from several other versions and translations that are available. It is even available as an abridged audiobook on Audible, narrated by Ram Dass
here.
As we journey deeper into the Ramayana, we begin to sense the epic struggle that lies at the heart of this story—the battle between Rama and Ravana, between dharma and adharma, righteousness and unrighteousness. Though I haven’t yet reached the point where this battle unfolds, my mind naturally turns to how such a conflict might be resolved, not just in the narrative of the Ramayana, but within ourselves.
In this post we explore the themes of spiritual warfare, self-realization, and the resolution of good versus evil as seen through the lens of both the Ramayana and the story of the Buddha’s enlightenment.
There’s something deeply universal in these stories—how each tradition approaches the battle between light and darkness, between dharma and adharma, and ultimately, between self-realization and the illusions that keep us from it.
In the Buddhist tradition, there’s a story about the Buddha’s enlightenment that resonates deeply with this theme. As the Buddha sat beneath the Bodhi tree, Mara—the embodiment of illusion and desire—appeared to him, attempting to distract him from his meditation and his path to enlightenment. These distractions, these demons, were not external forces, but reflections of the Buddha’s own mind—the vrittis and pratyayas, the mental events that arise in all of us.
In a powerful moment of clarity, the Buddha touched the earth, asserting his right to be, to realize his true nature. He looked at Mara and recognized him not as an enemy to be defeated, but as an illusion to be understood. “I know you, Mara,” the Buddha said. “You are nothing but my own thoughts.” And with that realization, Mara dissolved, and the Buddha attained enlightenment.
This story invites us to consider the battles we face not as external wars against others, but as internal struggles with our own illusions, fears, and desires. It suggests that the path to victory is not through conquering these forces in the traditional sense, but through understanding and integrating them, leading to the dissolution of illusion and the realization of truth.
As I reflect on this, I find myself wondering how the Ramayana will resolve its own epic battle. Will Rama’s conflict with Ravana echo the Buddha’s realization, with an understanding that dissolves illusion? Or will it be a more traditional battle, where dharma triumphs over adharma through strength and righteousness?
Without venturing into spoilers, I suggest that as we continue reading, we keep this question in mind: How do different traditions, from the Ramayana to the teachings of the Buddha, teach us to deal with the obstacles and illusions that arise on our spiritual path? Is the resolution found in battle, in integration, or perhaps in a combination of both?
Reflect, dear reader, on the many ways we might confront the challenges on our own paths—whether we see them as battles to be fought or illusions to be understood. And as we delve further into the Ramayana, we might find our own insights into how to navigate these challenges, guided by the wisdom of the ages.
🙏🕊️🙏
You can explore the edition of the Ramayana used in this series, written by Valmiki and translated by Suparna Ghosh, on Amazon here.
Before we delve into the practice of diaphragmatic breathing and its benefits, it’s important to understand the philosophical backdrop from which these concepts emerge. Advaita Vedanta, a school of Hindu philosophy, teaches the principle of non-duality (Advaita), positing that the individual soul (Atman) and the ultimate reality (Brahman) are one. This understanding is crucial as it frames the deeper purpose of meditation—not just as a tool for relaxation but as a means to realize one’s true, undivided nature.
Introduction to the Practice:
Breathing is central to many meditation practices, serving as both an anchor and a bridge to deeper states of consciousness. Diaphragmatic breathing, in particular, offers a powerful method for those seeking to stabilize the mind and progress from the ordinary to the meditative mind, as outlined in Advaita Vedanta. By focusing on the natural rhythm of the breath and maintaining awareness in the belly, practitioners can calm the mind’s fluctuations and enhance their meditation experience, moving closer to the realization of non-duality.
Understanding the Breath and the Mind
The Role of Vrittis and Pratyaya:
The mind often harbors restlessness, filled with vrittis—mental fluctuations—and diverse pratyaya—mental content. These elements can keep the mind unfocused and scattered. Focusing on diaphragmatic breathing helps stabilize these fluctuations and unify the mental content, fostering a calm and attentive state conducive to deeper meditation.
Breath as a Tool for Stabilization:
Focusing on the breath, especially in the hara or belly area, provides a consistent anchor. This practice reduces distractions, helping the mind find a stable point of focus and quiet the incessant mental chatter.
Diaphragmatic Breathing Explained
What is Diaphragmatic Breathing?
Diaphragmatic breathing involves deep breaths that fully engage the diaphragm, promoting efficient and relaxed breathing. It encourages the belly to expand during inhalation and fall during exhalation, optimizing oxygen exchange and enhancing relaxation—ideal for deepening meditation.
Connecting to the Hara:
Focusing awareness on the hara, located just below the navel, connects you to a key energy center in the body. This focus helps stabilize and ground the practice, enhancing the physical and spiritual benefits of diaphragmatic breathing.
The Journey from Ordinary Mind to Meditative Mind
Ordinary Mind:
Typically engaged with daily thoughts and distractions, the ordinary mind struggles with restlessness. Diaphragmatic breathing helps transition from this baseline state to one of focused calm by providing a steady point of attention.
Focused Mind:
As the breath’s movement in the belly is tracked, external distractions fade, and the mind begins to stabilize. This focused attention significantly reduces mental fluctuations and aligns thoughts more closely with the rhythmic pattern of breathing.
Concentrated Mind:
Continuous focus on the breath deepens, leading to a concentrated mind where all mental activity centers around the breath. This phase quiets the mind further, preparing it for deeper meditative states.
Meditative Mind:
Eventually, the practice transitions into a meditative mind, characterized by sustained, effortless awareness. Here, the breath continues as a subtle focus, but the active effort to concentrate diminishes. The practitioner experiences profound stillness, where the sense of individuality merges with a broader awareness, revealing the non-dual nature of reality.
Practical Steps to Implement This in Meditation
Step-by-Step Guide:
Find a Comfortable Position: Sit comfortably with a straight yet relaxed posture.
Observe Your Natural Breath: Begin by noticing your natural breathing pattern to ground yourself in the present.
Engage in Diaphragmatic Breathing: Place a hand on your belly, feeling it rise with inhalation and fall with exhalation.
Maintain Focus on the Hara: Keep your awareness on the movement of the belly to deepen the connection with each breath.
Return to the Breath: If distracted, gently guide your focus back to the diaphragmatic breathing.
Benefits of Transitioning to a Meditative Mind
Moving from an ordinary mind to a meditative mind is not just about achieving a state of deep relaxation; it’s about accessing a transformative experience that can significantly impact one’s life. Here are some key benefits:
Enhanced Clarity and Focus: A meditative mind helps filter out the noise of everyday life, leading to greater clarity and focus in decision-making and problem-solving.
Emotional Stability: Regular meditation promotes emotional resilience, allowing one to remain more balanced and composed in stressful situations.
Increased Self-Awareness: The practice deepens self-awareness, helping individuals understand their thoughts, emotions, and behaviors, which can lead to more intentional living and personal growth.
Health Benefits: Numerous studies suggest that meditation can reduce stress, lower blood pressure, and enhance overall health by promoting relaxation and strengthening the mind-body connection.
Spiritual Growth: For many, meditation is a spiritual practice that helps connect with a deeper sense of purpose and fulfillment, fostering a greater connection to life’s broader existential questions.
Conclusion
Diaphragmatic breathing offers a pathway to exploring deeper states of meditation by focusing on the rise and fall of the belly. This practice can facilitate a greater awareness of the present moment and potentially enhance both physical and mental well-being. If you choose to incorporate this technique into your daily routine, you may discover profound changes in how you experience mindfulness and presence.
Please remember that any new practice, including meditation and breathwork, should be approached with care. If you have any existing health conditions or concerns, it may be wise to consult with a healthcare provider before starting. Feel free to share your thoughts, experiences, and questions about this practice. Your insights can help build a community of shared learning and support.
Glossary of Terms
Advaita Vedanta: A spiritual philosophy based on the idea of non-duality, asserting that the self (Atman) and the ultimate reality (Brahman) are one. It emphasizes knowledge of the self as a means to spiritual liberation, leading to the realization that the individual soul and the universal soul are identical.
Vrittis: In yoga and meditation, vrittis refer to the fluctuations or movements of the mind. These are the thoughts, emotions, and sensory inputs that disturb the mind’s calmness and clarity.
Pratyaya: The content or objects of mental activity that occupy the mind during meditation. Focusing on a single pratyaya, such as the breath, helps in developing concentration and reducing mental distractions.
Hara: In Japanese culture, the hara refers to the belly or lower abdomen, considered the center of physical and spiritual energy. In meditation, focusing on the hara grounds the practice and stabilizes the mind.
Diaphragmatic Breathing: A breathing technique that involves deep breathing into the diaphragm rather than shallow chest breathing. It promotes relaxation, better oxygen exchange, and a more focused meditative state.
Meditative Mind: A state of consciousness achieved through deep meditation, characterized by calm, clarity, and a profound sense of inner stillness. In this state, the distinction between the observer and the observed begins to dissolve, revealing the non-dual nature of reality.
Meditation practices are diverse, each offering unique pathways to inner peace, stability, and spiritual growth. One such practice combines the elements of mantra, breath coordination, and visualization. This meditation, while deeply personal, can be adapted to suit individual needs, making it a versatile tool for anyone seeking to deepen their mindfulness practice.
The Mantra:
In this meditation, the mantra “God is good, God is great, thank you God,” is used as the central anchor. This mantra serves multiple purposes:
Gratitude: It fosters a deep sense of gratitude, which is essential for a joyful and peaceful mind.
Faith: The mantra is a declaration of faith, aligning the mind with a higher power and inviting a sense of trust and surrender.
Affirmation: Repeating the mantra reinforces positive beliefs and feelings, helping to shift the mind from negativity to positivity.
Breath Coordination:
The mantra is coordinated with the breath in the following way:
Inhale and Pause: As you inhale, silently repeat the mantra “God is good, God is great, thank you God,” and hold the breath for a moment, allowing the energy of the mantra to permeate your being.
Exhale and Pause: As you exhale, repeat the mantra again, holding the breath briefly at the end of the exhale.
This coordination of breath and mantra serves to:
Stabilize the Mind: By focusing on both the breath and the mantra, the mind is less likely to wander, creating a stable mental environment.
Deepen Relaxation: The natural rhythm of the breath, combined with the positive energy of the mantra, promotes a state of relaxation and calm.
Enhance Focus: The synchronization of breath and mantra helps the practitioner maintain a focused and concentrated mind, essential for progressing into deeper states of meditation.
Visualization:
Once the breath and mantra are synchronized and the mind begins to settle, the next step is to introduce a visualization. In this practice, the visualization is of oneself in a perfect apartment, a space that embodies peace, security, and happiness. However, this visualization can be tailored to each individual’s desires and needs.
Benefits of Visualization:
Emotional Connection: Visualization allows the meditator to emotionally connect with their desired outcome, creating a sense of joy and contentment as if it has already been achieved.
Manifestation: By vividly imagining a positive outcome, you align your energy with that reality, potentially increasing the likelihood of it manifesting in your life.
Integration with Mantra: As the visualization unfolds, the mantra continues to anchor the mind, ensuring that the visualization remains focused and positive.
Moving Through the Levels of Mind:
This practice not only stabilizes the vrittis (mental fluctuations) but also guides the mind from ordinary mind (where thoughts and distractions are prevalent) through focused mind (where attention is primarily on the breath and mantra), concentrated mind (where the mantra, breath, and visualization merge into a single point of focus), and finally into meditative mind, where there is a deep sense of peace, joy, and oneness with the visualization.
Flexibility and Adaptation: This meditation is adaptable:
Mantra: The mantra can be changed to suit personal beliefs or needs. For example, someone might prefer a Buddhist mantra like “Om Mani Padme Hum” or a simple affirmation like “I am at peace.”
Visualization: The visualization can be anything that brings joy and contentment—such as a peaceful beach, a loving relationship, or a successful career.
Conclusion:
This meditation practice offers a structured yet flexible approach to deepening one’s meditation experience. By integrating the mantra, breath coordination, and visualization, it allows the practitioner to move from a scattered and ordinary mind to a peaceful and meditative mind. The practice not only enhances focus and relaxation but also opens the door to manifesting one’s desires through the power of positive thinking and gratitude. Whether used as a daily practice or in specific circumstances, this meditation can be a powerful tool for personal growth and spiritual development.
Next Steps:
As you begin to incorporate this practice into your routine, notice how it affects your mind’s stability and overall sense of well-being. Feel free to modify the mantra and visualization to better suit your needs, and remember that the ultimate goal is to cultivate a stable, joyful, and peaceful mind.
Guided Meditation: Mantra, Breath, and Visualization
Get Comfortable: Close your eyes and take a few deep breaths. Let your body relax, releasing any tension you might feel.
Set a Timer: Choose a duration of 10 minutes (or longer, depending on your preference) for this session.
Begin with the Mantra and Breath: As you inhale, silently say, “God is good, God is great, thank you God.” Hold the pause at the top of the inhale, letting the words echo softly within you. As you exhale, repeat the mantra again, “God is good, God is great, thank you God,” holding the pause at the bottom of the exhale. Continue this pattern, letting the mantra and breath flow together.
Stabilize the Mantra and Breath: Allow your mind to synchronize fully with this pattern. Let the mantra guide your breath, and feel your thoughts beginning to settle.
Visualize Your Desired Outcome: Once your breath and mantra are synchronized, begin to visualize yourself in your perfect new apartment. Picture the space, the light, the atmosphere—whatever brings you joy and peace.
Maintain the Visualization with the Mantra: Continue coordinating the mantra with your breath while holding the visualization in your mind. Let the feelings of gratitude, joy, and peace fill you as you imagine living in this new space.
Gently Return: If your mind wanders or you get distracted, simply notice this without judgment and bring your focus back to the mantra and breath. Reaffirm the visualization.
Deepen into the Experience: As you become more stable in this practice, notice the quality of your mind. Are the vrittis (fluctuations) becoming more stable? Is your focus deepening? Allow yourself to rest in this deepening awareness.
End with Gratitude: As the timer nears its end, slowly bring your focus back to the breath alone, letting go of the visualization. Finish the session with a feeling of gratitude, both for the meditation and for the vision of your new apartment.
Rest in Stillness: After the timer ends, spend a few moments just resting in stillness, allowing the peace and calm you’ve cultivated to permeate your being.
Take your time, and let me know how you feel when you’ve completed the meditation.
Expanding the Scope of the Meditation Practice
This meditation practice, while deeply personal, also carries a broader significance. It not only aligns with individual spiritual growth but also encompasses the principles found within the three major streams of Buddhism: Hinayana (Theravada), Mahayana, and Vajrayana.
Hinayana (Theravada):
At its core, this meditation reflects the principles of personal liberation and inner peace, which are central to the Theravada path. By focusing on cultivating stable vrittis and maintaining awareness through the mantra and breath, practitioners engage in a practice that supports their own journey towards mindfulness and enlightenment.
2. Mahayana:
The Mahayana tradition emphasizes the Bodhisattva path, where one’s practice is dedicated not only to personal awakening but also to the liberation of all beings. This meditation extends beyond the self, as the visualization of a peaceful future in your new apartment also symbolizes a positive outcome for humanity as a whole. The intention behind this practice—to benefit others through your writings and presence—embodies the Mahayana spirit of compassion and the aspiration to help all beings find peace and happiness.
3. Vajrayana:
Vajrayana practices often involve the use of visualization, mantra recitation, and the transformation of ordinary experiences into opportunities for spiritual growth. This meditation seamlessly integrates these elements, with the mantra, breath coordination, and vivid visualization of your future home creating a powerful and transformative practice. Through this, you transform the present moment and your future reality, embodying the Vajrayana path of utilizing every aspect of life as a means to enlightenment.
By weaving together these aspects, this meditation becomes a holistic practice that not only supports your personal journey but also contributes to the greater good of all beings. It’s a synthesis of teachings and practices from different traditions, harmonized into a single, powerful meditation that nurtures both individual and collective well-being.
In the journey of self-inquiry, we draw upon the rich wisdom of both Western psychology, particularly the work of Carl Jung, and Eastern philosophy, as taught in Advaita Vedanta, Yoga, and the Yoga Sutras of Patanjali. This powerful integration allows us to explore the full depth of our being—both the conscious and unconscious mind—and realize our true nature beyond the fluctuations of the mind, known as vrittis.
Recognizing the Vrittis:
I am not my thoughts: Many thoughts and memories arise and disappear. I am not my thoughts. I am not my memories. Thoughts and memories are vrittis—fluctuations that come and go in the mind. I am the witness. I am the Atman.
I am not my emotions or feelings: Emotions and feelings, like thoughts and memories, are transient. They arise, linger for a while, and then fade away. By recognizing “I am not my emotions” and “I am not my feelings,” I affirm that these, too, are fluctuations in the mind. I am the witness. I am the Atman.
I am not my desires and aversions: Desires and aversions also fluctuate in the mind. They arise from conditioned patterns and pass away, often leading to attachment or avoidance. By realizing “I am not my desires” and “I am not my aversions,” I acknowledge that these are transient and do not define my true Self. I am the witness. I am the Atman.
I am not my name: My name is a label, a fluctuation in the external world that can change. But I remain the same. My name is a fluctuation that comes and goes. I am the witness. I am the Atman.
I am not my pain: In the same way, I am not the pain in my body. The pain in my body is a fluctuation that comes and goes. I am the witness. I am the Atman.
Beyond the Vrittis: A Deeper Realization
As we continue the practice of self-inquiry, we may come to an even deeper realization: that even the Atman, the witness, and all concepts of self are also vrittis—fluctuations within consciousness. These are still mental constructs that can be transcended.
What Am I?
Inquiry 1: Beyond the concept of Atman lies the question “What am I?” This inquiry invites us to go beyond all labels, beyond even the idea of being the witness, to experience pure awareness itself—awareness that is beyond all mental constructs and fluctuations.
Inquiry 2: What is the experience of my true nature? This question shifts the focus from conceptual understanding to direct experience. Instead of seeking an intellectual answer, this inquiry points directly to the felt sense, the immediate experience of being that transcends all concepts and mental constructs.
Inquiry 3: Show me a direct experience of my true nature. This variation communicates directly with the unconscious mind, inviting it to reveal the true Self in a way that goes beyond conscious effort. By asking this, you open yourself to a spontaneous and deeper experience of your true nature.
Integrating Jung and Vedanta:
This approach unites the wisdom of Carl Jung’s exploration of the unconscious with the deep spiritual insights of Advaita Vedanta and Patanjali’s Yoga Sutras. By communicating directly with the unconscious and practicing self-inquiry, we can integrate the conscious and unconscious aspects of our being, ultimately transcending them to realize our true nature as pure awareness.
Pure Awareness:
In the deepest realization, we see that the Atman, the witness, and even consciousness as a concept are not the ultimate reality. The true Self is beyond all dualities, all fluctuations. It is the ground of being, the pure awareness that is self-luminous and self-existent.
Living the Inquiry:
Let the questions “What am I?”, “What is the experience of my true nature?”, and “Show me a direct experience of my true nature” guide you beyond all concepts, allowing all mental constructs to dissolve and reveal the pure awareness that is ever-present.
The Practice of Self-Inquiry: Transcending the Vrittis
Once we recognize that all these mental events—thoughts, emotions, desires, aversions, and even physical sensations—are vrittis, we can begin to transcend them. The following practice can help deepen this understanding:
1. Awareness of Vrittis:
Begin by sitting quietly in a comfortable position. Close your eyes and take a few deep breaths, centering yourself in the present moment.
Bring your attention to your thoughts, emotions, and any sensations in your body. Notice them as they arise, observing them without judgment.
2. Witnessing the Vrittis:
As you observe these mental events, remind yourself that they are vrittis—transient fluctuations of the mind. Say to yourself, “I am not my thoughts. I am not my emotions. I am not my sensations. I am the witness.”
Continue to repeat the mantra, “I am the Atman.” Or “I am the witness.” anchoring yourself in the awareness that you are the unchanging witness.
3. Calming the Vrittis:
Focus on your breath as a way to calm the mind. Follow the natural rhythm of your breath, allowing it to soothe the vrittis and bring your mind into a more peaceful state.
If you wish, you can also repeat the mantra “Atman” or “Witness” silently with each breath to further quiet the mental fluctuations.
4. Dis-identification from Vrittis:
Continue practicing self-inquiry by asking, “Who am I?”, “What am I?”, or “What is the experience of my true nature?” Each time a thought or emotion arises, gently return to the realization that you are not the vritti; you are the witness, the Atman.
Alternatively, you can communicate directly with the unconscious by asking, “Show me a direct experience of my true nature,” and then remain open to whatever arises.
5. Transcending the Vrittis:
As your mind becomes more still, allow yourself to rest in the pure awareness of the Atman. Experience the space of consciousness that is free from the fluctuations of the mind.
Over time, with consistent practice, you will find that the vrittis become less dominant, and your connection to the unchanging, open, spacious awareness of the Atman will grow stronger.
Conclusion
By regularly practicing self-inquiry and recognizing the transient nature of the vrittis, we deepen our understanding of our true nature as the Atman. This realization helps us navigate life with greater peace, detachment, and equanimity, knowing that we are not defined by the ever-changing landscape of thoughts, emotions, and sensations. We are the witness, the eternal Self, the Atman.
Yet, even beyond this realization, we are invited to inquire further: “What am I?” and “What is the experience of my true nature?” These questions guide us beyond all concepts and mental constructs, allowing us to rest in the pure awareness that transcends all dualities. For those seeking an even deeper experience, directly communicating with the unconscious by asking, “Show me a direct experience of my true nature,” can open the door to profound realizations.
Reflective Questions:
How do you experience the vrittis in your daily life?
In what ways can you remind yourself that you are the witness, not the vrittis?
How has the practice of self-inquiry influenced your understanding of your true Self?
What arises when you go beyond the concept of Atman, asking “What am I?”, “What is the experience of my true nature?”, or “Show me a direct experience of my true nature?”
Feel free to share your thoughts and experiences in the comments. Your reflections can help create a richer community of practice and understanding.
In the journey of mindfulness and meditation, understanding the nature of the mind is crucial. Two fundamental concepts in this exploration are vrittis and pratyayas. These Sanskrit terms, drawn from ancient yogic and Buddhist teachings, provide insights into the workings of the mind. This guide aims to clarify these concepts, helping you integrate this understanding into your daily life for deeper mindfulness and self-awareness.
What Are Vrittis?
Vrittis are the fluctuations, movements, or activities of the mind. They represent the dynamic nature of mental events that arise and subside. Think of vrittis as the waves on the surface of the ocean; they are ever-changing and reflect the mind’s constant activity.
What Are Pratyayas?
Pratyayas are the specific contents or objects of the vrittis. They are what the mind focuses on or the mental events that arise within these fluctuations. Pratyayas can be thoughts, sensations, emotions, memories, or impulses. Essentially, pratyayas are the specific items carried by the waves of vrittis.
The Relationship Between Vrittis and Pratyayas
To put it simply, vrittis are the general activities or fluctuations of the mind, while pratyayas are the specific objects or content of these activities. When you observe your mind, you notice the vrittis as the background activity and identify the pratyayas as the distinct events within this activity.
Examples of Pratyayas
Understanding pratyayas through examples can help clarify their role in mindfulness:
Sensory Perception:
The sensation of warmth from the sun on your skin.
The sound of birds chirping outside.
The taste of your morning coffee.
2. Emotional Response:
A feeling of joy when thinking about a loved one.
A surge of anxiety before a meeting.
A wave of sadness remembering a past event.
3. Thoughts:
Planning what to cook for dinner.
Remembering a conversation you had yesterday.
Imagining a future vacation.
4. Physical Sensation:
The sensation of your breath moving in and out.
An itch on your arm.
The feeling of your heartbeat.
5. Memories:
Recalling a childhood experience.
Remembering a piece of advice someone gave you.
Visualizing a scene from a past trip.
6. Impulses:
The urge to check your phone.
The impulse to stretch or change your sitting position.
The desire to eat something.
Labeling the Qualities of Vrittis
When observing and labeling vrittis, consider the following qualities:
Stable vs. Unstable:
Stable Vrittis: These are steady and consistent. Your mind remains focused on a single pratyaya for an extended period. For example, a stable vritti might be a prolonged focus on your breath or a continuous feeling of calm.
Unstable Vrittis: These are erratic and scattered. Your mind frequently shifts from one pratyaya to another. An example of unstable vrittis might be a constant jumping from one thought to another, unable to maintain focus.
2. Intense vs. Mild:
Intense Vrittis: These are strong and impactful. They demand significant attention and can dominate your awareness. An intense vritti might be a powerful emotion, like sudden anger or joy, that captures your full attention.
Mild Vrittis: These are gentle and subtle. They are present but do not overwhelm your awareness. A mild vritti might be a faint background sensation or a fleeting thought that doesn’t linger.
3. Frequent vs. Infrequent:
Frequent Vrittis: These arise often, creating a sense of rapid mental activity. For example, recurring worries or repetitive thoughts that come up frequently throughout your day.
Infrequent Vrittis: These appear rarely, leading to more gaps and quiet moments in your mental landscape. An infrequent vritti might be an occasional memory or a rare impulse.
Practical Application
Practical Application
By recognizing vrittis and pratyayas, you can deepen your mindfulness practice. Here’s a simple exercise to get started:
Find a Comfortable Position: Sit or lie down comfortably.
Set a Timer: Choose a manageable duration, such as 10 or 15 minutes.
Breath Awareness: Begin with a few deep breaths to center yourself.
Observe the Mind: Briefly shift your focus to the fluctuations of your mind. Notice thoughts, sensations, and feelings as they arise.
Simply Notice: Briefly notice the overall quality of your mind’s activity. Are the vrittis generally stable or unstable? Observe these qualities without judgment, allowing your awareness to encompass the fluctuations without getting caught up in them.
Identify the Pratyayas: Note the specific content of the vrittis, such as sensations, thoughts, or emotions.
Breath Awareness: Return to the witnessing of your breath, perhaps noticing your belly or chest gently rising and falling.
Repeat as Needed: When you’re ready, go back to briefly observing the vrittis and pratyayas.
Return to Breath: Shift your focus back to a focused awareness of the breath and the open spaciousness of your mind.
Rest: When you’re done, simply rest.
By recognizing vrittis and pratyayas, you can deepen your mindfulness practice. Here’s a simple exercise to get started:
Conclusion
Understanding the interplay between vrittis and pratyayas enhances your mindfulness practice, providing a clearer lens through which to observe the mind. By developing a felt sense of these fluctuations and their contents, you cultivate deeper awareness and equanimity. This practice not only enriches meditation but also brings greater clarity and peace into daily life.
Below is the original source video of the lecture with Swami Parvajika Devyanandaprana, from which these blog posts were inspired. Here you can explore the insightful teachings that have profoundly shaped the content and perspectives shared in this blog.
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