How to Quiet Your Mind, According to Yoga

Yoga Journal’s archives series is a curated collection of articles originally published in past issues beginning in 1975. This article first appeared in the July-August 1983 issue of Yoga Journal.

Popular definitions of yoga often include terms such as balance, harmony, health, and peace. While these qualities are certainly desirable, and must be created before one can enter the state of fixity, or yoga, they are not included in the definition Patanjali offers us in his Yoga Sutras, the classic second-century B.C. exposition generally accepted as the bible of yoga.

There, in the second verse of the first chapter, he defines yoga with a simple Sanskrit phrase, Yogas citta vrtti nirodah, which means “the resolution of the agitations of the mind.” Patanjali explains in the first part of the Sutras that cessation of the mind-stuff must come from a complete fixity of the mind; by fixing the mind, it becomes one-pointed (ekagrata), and this process leads ultimately to the lack of fluctuations called yoga.

By understanding Yogas citta vrtti nirodah, one can better understand fixity. Citta, Patanjali’s word for mind, actually means pure consciousness, a concept that encompasses the three Samkhya philosophical terms manas, ahamkara, and buddhi. Because yoga is an applied philosophy based on Samkhya, it is important to understand exactly what Patanjali meant by “mind” in order to understand how to still it.

Manas is the portion of the mind that functions automatically, through various brain centers. It regulates breath, heart rate, and digestion, controls growth and repair, and directs the growth of a child. It cannot be called “lower mind” because it carries out exceedingly complex functions and thus frees other parts of the mind for study, thought, and creation.

Ahamkara is best translated as ego. It distinguishes the “I” from the “not I.” It is important to note how a well-functioning ego is not an impediment to the practice of yoga; an over-reaching ego and the attachment to the view of reality that ego brings (asmita) are impediments. A yogi does not destroy the ego, but rather destroys the limits of egoism.

The word buddhi comes from a Sanskrit root meaning “to know with the inner being;” buddhi is that part of the mind in which creation, intellect, will, thought, and intuition function. It is the purification of buddhi that allows the yogi to transcend the limitation of the personal to know the infinite.

Thus, citta is delined by Patanjali as “mind-stuff.” which includes manas, ahamkara, and buddhi; this citta is the mind that must be brought to a state of fixity if yoga is to be experienced.

The next term of Patanjali’s definition is vrtti, which means agitation. It implies a random, chaotic movement with no pattern. Nirodah, the final word of the phrase, is the most controversial one, and has been variously translated as “cessation,” “suppressing,” or “quieting.” Here, it is translated as “resolution.” This implies that the individual mind once existed in a state of equanimity with universal mind, but has become more and more agitated over time through separation. This can be understood if one accepts the concept that individual mind has evolved from universal mind, and the constant state of movement away from the unity of cosmic mind has produced increasing layers of agitated citta, or mind-stuff.

Therefore, Yogas citta urtti nirodah can be elaborated as: yoga is a state of being in which all aspects of the mind are no longer agitated, because these agitations have been resolved back into their original state of equanimity.

How to Quiet Your Mind, According to Yoga

The rest of the Sutras is a description of this state of equanimity, and an explanation of how to attain it and its effects.

Concentrate on a Single Principle

How, then, does one go about fixing the mind, and upon what should it be fixed? Patanjali is quite clear in his answer to this question. In Chapter I, “On Concentration,” he begins his discussion in verse 32:

“In order to counteract these (distractions) (the yogi should resort to) the practice (of concentration) on a single principle.”

This sutra tells us that first, there is a remedy to the constant fluctuations of the mind, which create our unhappiness, and second, this remedy is the process of concentration or fixity.

Project Friendliness

Verse 33 is often a surprising one to those who think of yoga as life-negating; it deals with the importance of relationships between people and how that can bring fixity to the mind:

“The projections of friendliness, compassion, gladness, and equanimity toward objects (be they) joyful, sorrowful, meritorious, or demeritorious—(bring about) the pacification of consciousness.”

There are powerful psychological principles at work in the dynamics of this sutra. Patanjali suggests that the student of yoga should project friendliness toward the joyful objects, or people, and compassion toward the sorrowful. This implies an involvement with others and a consideration for their plight. It implies that the yogi does not judge others, but observes them with friendliness and compassion. The yogi takes delight in the good fortunes of others and does not secretly feel glad about their misfortunes.

In the second part of the verse, Patanjali tells us that fixity of mind is also enhanced by cultivation of feelings of gladness toward the meritorious, and he suggests that one should practice equanimity toward the demeritorious. His words are similar to those used by Jesus Christ when he suggested to a mob that the guiltless among them should cast the first stone at the hapless woman they were judging. According to Patanjali, one does not withdraw from evil, but actively practices the positive state of equanimity if confronted by a person or situation that expresses it.

Practice Breath Control

In the next verse, 34, Patanjali states that fixity can also be obtained by achieving control over the breath:

“Or (restriction is achieved) by (the controlled) expulsion and retention of the breath.”

The relationship of breath and mental states has been discussed by ancient yogis as well as modern psychologists. In the January 3rd, 1983, issue of the Brain-Mind Bulletin, evidence is cited suggesting that “the nose is an instrument for altering cortical (brain) activity.” Thus, the teachings reported by Patanjali are being confirmed in the laboratory. These teachings state that by harmonizing the breath, not only do metabolic processes become altered to express a quieter state, but emotional fluctuations are also stilled. Thus, fixity of both the physiological and psychological aspect of self is obtained.

However, Patanjali does not teach the reader the techniques of pranayama (breath control); his discussion focuses on the efficacy of such practice for obtaining the state of yoga, the state of fixity of the vrttis. It is implied throughout the Sutras that in order to learn techniques, one must find a qualified teacher.

It should be noted that the 34th sutra emphasizes the exhalation and retention aspects of pranayama. Exhalation is symbolic of release and surrender of the contents of mind; retention is symbolic of maintaining this state of emptiness. Exhalation is associated with cooling, calming energies. This is the path to fixity of mind. Calming does not come from taking on something else, but rather from letting go of the agitations already present by exhaling them and then gradually increasing one’s ability to maintain this stillness through retention of breath.

Use Your Senses

Verse 35 presents another avenue that the yogi can take when seeking the state of yoga:

“Or (restrictions come about when) object-centered activity arisen which holds the mind in steadiness.”

The technical term for this process is visayavati. It means concentrating the powers of the mind on one form of heightened sensory awareness. For example, concentration on the tip of the nose develops an extraordinary sense of smell. Other sensory organs can be used, such as touch, taste, or sound. It is the process of concentration on these senses that allows the mind to enter the state of fixity. It should be remembered that this ability will not occur unless the practice is diligent. In addition, purity of practice is necessary; a frivolous attitude toward developing these abilities will inhibit progress.

Tap into the Heart Chakra

The next suggestion Patanjali makes about creating fixity of mind is in Verse 36 and is:

“Or (restriction is achieved by mental activities which are) sorrowless and illuminating.”

This verse is generally accepted to mean that the yogi can obtain fixity by concentrating on the radiance and stillness of the heart chakra or center. It is believed that this site symbolically embodies the light of the inner being. By concentrating on the purity of the symbolic heart, one becomes like that purity, expressing radiance and clarity. Throughout ancient literature on meditation, both in the Hindu and Buddhist tradition, one continually encounters references to the “lotus of the heart,” the center from which light and peace emanate. Patanjali suggests that concentration upon this center during meditation practice brings with it the qualities of the center itself:
calmness, effulgence, and love.

Contemplate People Who Have Quiet Minds

The next alternative Patanjali suggests for creating fixity is to concentrate on those who have achieved fixity already:

“Or (restriction is achieved when) consciousness is directed to (those beings who) have conquered attachment.”

This verse (37) states that fixity can also be obtained by concentrating regularly upon those who have achieved fixity. It is believed that the mind takes on the characteristics of what it contemplates. In Western psychology, the mind is to be considered the source of thought; though is the product of the “black box” termed “mind.” Therefore, in the traditional Western psychological approach, all we need to do to understand the mind is find out how the black box works. This is characteristic of the mechanistic view of the human being, which dissects to understand.

In Eastern psychology, specifically the psychology of the Yoga Sutras, thought is considered an energy associated with the mind; it shapes the mind. Thus, by contemplating the mind or nature of individuals who have achieved fixity, the mind of the student begins to take on the form of this thought after contemplation, and becomes like the mind of the person contemplated. This process could also be termed contemplating the mind of the guru, and fixity is thus achieved.

Reflect on Your Dreams

Verse 38 offers still another avenue to fixity:

“Or (restriction is achieved when consciousness) is resting on the insight (arising from) dreams and sleep.”

This verse implies that fixity can be obtained not only by concentration upon the conscious processes of mind, but also upon the unconscious ones such as dreams. Because clarity and fixity do not just include our daytime thoughts, Patanjali suggests that the student of yoga can obtain insight by observing the contents of dreams and contemplating these contents during meditation. This provides a form of psychotherapy while simultaneously creating fixity of the mind.

Be Consistent

Finally, a most interesting point of fixity is offered in the last sutra in this series, number 39:

“Or (restriction is achieved) through meditative-absorption as desired.”

This offers the yoga student a tremendous freedom. One can achieve fixity of mind by contemplating one of the specific points offered above or one can concentrate the mind on any serious interest, a philosophical point, a mantra, or the practice of asanas. This could not imply more strongly that it is the process of fixing the mind that creates the fixity rather than the object of concentration. Patanjali offers up a variety of options. The student must choose one and stick with it in daily practice. This diligence will be rewarded with calmness, and this calmness is the beginning of living in the state of yoga.

An interesting comparison can be made for these seven paths to fixity of mind and the traditional types of yoga. The use of relationships and concentration on the guru’s mind can both be considered Bhakti (devotional) Yoga. Concentration on the development of higher sense perceptions is similar to Tantra; contemplation of dreams and the inner radiance is like Jnana (mental) Yoga. Pranayama could be likened to Hatha or Raja Yoga. Thus, the seven suggestions Patanjali makes about developing fixity of mind and the state of yoga can be used as a path to that fixity.

The importance of this concept is that Patanjali does not distinguish one of the seven suggestions for creating fixity as better than another. He just makes the suggestions, and it is for the student, perhaps in conjunction with the advice of a teacher, to choose the most appropriate path. Perhaps the path will change at different times of life. But in order to obtain the state of yoga, it is important to pick a suitable avenue and hold it without judging the paths of others. Obtaining this state is not only a fulfillment of individual potential, but also a shining example for others of the possibility of perfection that exists within us all.

*All translations of the verses in this article are from The Yoga-Sutra of Patanjali: A New Translation and Commentary by Georg Feuerstein; Folkestone, Kent, England: William Dawson & Sons Ltd., Cannon House, 1979.