[Exploring Life] The Yoga Sutras written by Patanjali in the 2nd century B.C. is consider to be one of the primary texts of yoga. The word Yoga is derived from Sanskrit root yujir meaning to join or to unite. Another important translation comes from the root yuj meaning to contemplate. A sutra is an aphorism, or a brief statement designed to contain a deep insight, powerful observation or an important truth about life. The Yoga Sutras are therefore insights and observations into the nature of unity and contemplation of life. Chapter one of the Yoga Sutras is frequently translated as “Concentration” and reveal that Yoga is primarily a discipline of the mind. Patanjali immediately introduces five basic states of mind that comprise the mental landscape of yoga.
The Five States of Mind
Although we may associate yoga with the practice of physical postures (asanas), the root of a yoga practice lies within the development of the mind. It is interesting to note that Pantanjali does not mention asanas until the second chapter and positions them as one of the eight limbs of yoga. Further, there is no description or recommendation of specific asanas to practice. This runs contrary to a great deal of modern yoga methodology that orients yoga more toward a form of physical exercise. Patanjali’s focus is predominantly on the development of the mind.
Patanjali identified five states of mind[1] :
- Wandering (ksipta): This is lowest state of mind and the person is highly agitated and unable to think, listen, or keep quiet.
- Dull (mudha): In this state of mind the person is forgetful and lacks awareness of their own thoughts and experiences.
- Restless (vikspita): The mind has become more aware but is in a constant state of confusion and the individual has difficulty deciding what to do.
- Focused (ekagra): The mind is both calm, aware and focused on the present moment.
- Mastered (nirodha): The mind is able to concentrate on a single focus for extended periods of time and remains undistributed by the situations and circumstances of life.
A wandering mind seems similar to a disorder known as ADD (Attention Deficit Disorder) or ADHD (Attention Deficit Hyperactive Disorder). Though Pantanjali does not describe wandering of the mind as a disorder, there is a clear connection to impulsive behavior, an inability to maintain attention, and the additional complication of hyperactivity. A person does not need to have ADD or ADHD to exhibit the characteristics associated with a wandering mind. Buddhist meditation practices sometimes make reference to “monkey mind,” which seems to parallel the idea of a wandering mind. A wandering mind is clearly a source of suffering and the person is a victim of their own internal thought processes.
A dull mind is not in a highly agitated state. When the mind is dull is lacks awareness of its surroundings. Thought processes are lethargic and inconsistent. Rather than being hyperactive it is hypoactive, or abnormally underactive. A dull mind is also inconsistent, lacks continuity, and gaps in memory are common. These qualities are often reflected in the body as laziness and a general lack of vitality. A dull mind lacks curiosity about the world around it and prefers remaining passive and reactive.
A restless mind exists in a state of unfocused energy. There is an illusive sense of need and purpose combined with an inability to direct that energy in a productive way. A restless mind will opt for the condensed version of an experience, rather than embracing the breadth of it. For example, a restless mind is inherently unable to focus on a task such as reading for extended periods of time and instead opts for short vignettes. Confusion results in a restless mind from the constant skimming of information or experiences without an underlying purpose. There is a sense that simply being busy is enough and an end unto itself.
A focused mind has shed the problems associated with a wandering, dull, and restless mind. In this sense, a focused mind is an important achievement and point of arrival in a person’s life. Concentration is consistent and awareness is immediate. The focused mind has a clear vision of what directions to pursue and how to pursue them. This is reflected in the body as an air of calm and confidence. The person is comfortable in their own skin and in their surroundings.
A mastered mind is achieved through contemplation. In this state the mind is completely regulated and controlled. There is a complete absence of fear, even the fear of death, in the mastered mind. There is also the presence of communion with something greater than the individual mind, which may be described as a life force or universal consciousness. A mastered mind lives with equanimity in everyday life while maintaining a constant communion with the Source.
Developing Awareness
The five states of mind are presented in a sequence from the lowest form of mind to the highest achievement of mind. The first three (wandering, dull, and restless) are obviously undesirable states of mind. The fourth state of mind (focused) is a desirable state of mind and can be viewed as a critical achievement in the development of the mind. The fifth state is transformative and represents the ultimate achievement in yoga.
Although the five states of mind are presented in a linear sequence from the least desirable to the most desirable, our progress through them is likely to be convoluted. It is possible to experience the first four states of mind in a single day, with each day bringing a new combination for us to explore. There will be times when we are focused only to have that focus dissipate into a lower state. The exception to this is the mastered mind, since mastery means that movement in and out of the previous states has been overcome through discipline.
The way we learn to understand and evolve our state of mind is through awareness. It is self-evident that the first step in learning about our own varying states of mind is to first be able to identify them when they occur. However, this is not something we are used to paying attention to. Often times we may be experiencing an uncomfortable state of mind without be aware of it. In this way, the process of the mind is similar to the process of breathing. Most of the time we do not pay conscious attention to breathing, but we can bring awareness to breath if we choose to. The same principle applies to developing awareness of our own states of mind. Creating a kind of interruption in our habitual routines in order to examine our state of mind is critical to developing awareness.
We have become largely oriented to our external environment and do not tend to pay a great deal of attention to our inner environment. Gratification is something we often seek externally. Turning our powers of awareness inward can be unsettling and make us feel as if we have been transported to a strange and unfamiliar terrain. That is because we are in the strange and unfamiliar terrain of the mind. Learning to inhabit that unfamiliar terrain and be willing to learn from it is the most important adventure of the mind.
Patanjali’s five states of mind are also a way to begin using language to give names to unfamiliar experiences. Perhaps we may find more than five states of mind within. Whatever the system of naming we use to describe them, learning to be aware of varying mental states and how they present themselves over time is the initial starting point yoga.
Footnotes
1. Source: Radhakrishnan 1973.
