Yoga Sutras of Patañjali #1.5-1.11: Categorizing thought-forms

"Return to Yoga Definition Sutras of Patañjali #1.1-1.4"

Yoga Sutras of Patañjali #1.5:

Here Patañjali states in his yoga sutras that there are five different types of thought-forms which will be defined in the upcoming sutras. He also mentions that these different kinds of thought-forms can be either painful or neutral.

Every thought-form in the mind is either neutral or painful. Even though our being is in constant disturbance, most observations are at itself simple and neutral in nature. Everyday-thoughts or observations are examples of neutral thought-forms; like when you notice your shoes standing next to your bed, or think about having breakfast. Simple things. You may wonder why Patañjali doesn't mention pleasant thought-forms as a third kind. There is a good reason for that.

Eventually there are no pleasant thought-forms, because every thought-form that appears to be pleasant, is essentially painful, disturbing. We can discriminate all we want between good and bad, positive and negative thought-forms but essentially all thought-forms are just thought-forms; they belong to the mind and should be avoided or dealt with without discriminating between the different kinds of thought-forms. In fact, pleasant thought-forms may be more dangerous than obvious negative thoughts, because the negative ones are often disposed of as useless while the positive thoughts appear to be good for you. Hence: You will cling to them and be covered in a positive illusion.

Yoga Sutras of Patañjali #1.6:

Here the yoga sutras state the five different categories for the thought-forms. Every form of thought can be categorized into one of these categories.

Yoga Sutras of Patañjali #1.7:

Here Patañjali's yoga sutras start defining the first of the five categories: Correct knowledge. He defines it by mentioning the three ways through which correct knowledge can come to the individual.

1: The first way of gaining correct knowledge is through Direct Perception: This one is self-explanatory. It includes everything that you witness directly without interference of any object or subject. If I see a house in front of me, I have correct knowledge about that house; it is standing in front of me. This is direct perception.

2: The second way of gaining correct knowledge is through Inference: Inference means correct knowing through reasoning. If you see the outer yellow skin of a banana, you assume (you use reasoning) that the white, soft, eatable part of the banana is inside. You cannot directly see it, it is not direct perception, but you use logic reasoning to determine that the actual banana is inside the peel. This is inference.

3: The third way of gaining correct knowledge is through Testimony: Testimony means knowledge gained about an object or circumstance without being there on the spot yourself, but receiving the knowledge through another reliable object (text) or subject (verbal communication) that has had direct perception. This is testimony.

Desirably, and according to the yoga sutras, you would like your knowledge to be confirmed through all three ways in order to be absolutely sure.

Yoga Sutras of Patañjali #1.8:

The most common yogic example for this phenomenon is mistaking a piece of rope for a snake in the twilight hours. The rope is just a rope, and your actual perception sees the rope as it is but your mind interprets it as a snake because of the dimmed light and the shape of the rope which the mind associates with a snake.

Another example of false knowledge which is slightly different from the previous example is a fata morgana. In the example of a snake, your eyes see the rope, and your mind interprets it as a snake. In the example of a fata morgana your eyes still see reality, but the mind is not merely interpreting, but hallucinating.

Yoga Sutras of Patañjali #1.9:

Here the yoga sutras define a self-explanatory fact. Imagination is a thought-form that arises in the mind field without any substantial evidence from the outside to confirm that image. There is no corresponding reality external to the subject. Examples of imagination are very broad. We use this thought-form a lot. Most of the times we use imagination without being aware of it, but at times we also use it consciously, when we for example consciously visualize a desired situation with the intention to manifest it.

Imagination is always a product from previous perceptions of creations. Even when you try to imagine something entirely new to the world, it is a combination of multiple aspects from previous perceptions. Try to imagine a non-existent shape with a non-existent color. It is not possible. New manifestations are creations that combine previously manifested elements.

Yoga Sutras of Patañjali #1.10:

Here sleep does not mean the dreaming state. In the yoga sutras Nidra means the deep sleep, the dreamless state in which the mind is focussed on emptiness as a level or object; on void-ness.

There are no arising thought-forms of any of the other four categories. No correct knowledge, no incorrect knowledge, no imagination and no memory. No thought-forms are active but this one void-ness. Entering this state consciously is the practice of Yoga Nidra. Transcending even this thought-form is the purpose of the yoga sutras and meditation. One will then enter Samadhi; a super-conscious state.

Yoga Sutras of Patañjali #1.11:

Here the yoga sutras state that the not letting go of previous experiences is the definition of memory. This statement is an evident fact for everyone. We are all too familiar with this thought-form; we suffer from it on a daily basis. We keep dwelling somewhere in the past and every experience we have in the now is impure because of the prejudiced mind of the past that perceives the current experience.

"Continue to Yoga Sutras of Patañjali #1.12-1.16"

Return from Sutras #1.5-1.11 to Yoga Sutras