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See, hear, speak
no evil

Practice turning away from external conditions, resisting reactions, and holding onto truth. Direct your attention to what you desire, and only see, hear, and speak about that.

In essence, pratyahara is about knowing that our senses offer just a glimpse of what's out there. By practicing withdrawal from them, we can shape how we perceive the world and use that power for deliberate creation—a mindful and intentional way of crafting the reality we want.

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The Yoga Sutras of Patanjali describe five types of vrittis, which are different fluctuations or modifications of the mind. These vrittis influence our thoughts, emotions, perceptions, and experiences. The five vrittis are: PRANAMA: Correct Knowledge VIPARYAYA: Misconception or Incorrect Knowledge VIKALPA: Imagination or Conceptualisation. NIDRA: Sleep SMRITI: Memory These five vrittis are part of the mind's constant activity, and they contribute to our perception of reality and our reactions to various stimuli. The practice of yoga aims to cultivate self-awareness and control over these vrittis, allowing practitioners to achieve a state of stillness, clarity, and ultimately, higher states of consciousness.

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Five Sense Deception 

Pramana (Correct Knowledge): The Sutras discuss the concept of pramana, which refers to the sources of correct knowledge. It explains that correct knowledge arises from direct perception, inference, and reliable testimony. This concept implies that our senses can provide accurate information under the right circumstances. Vritti (Mental Modifications): The Sutras emphasise the fluctuations of the mind, known as vrittis. The way we perceive the world is influenced by these mental modifications. This acknowledges that our perceptions can be coloured by our mental states and biases. Vikalpa (Imagination): The Sutras introduce the concept of vikalpa, which refers to conceptualisation or imagination. This concept recognises that our mind can create mental constructs that might not directly correspond to external reality. Pratyaksha (Direct Perception): While not directly discussing sensory illusions, the Sutras acknowledge the importance of direct perception (pratyaksha) as one of the means of acquiring knowledge. This implies that our senses are valuable tools for understanding the external world, but they are not infallible.

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Practice

Remember that true understanding comes through experience.

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Once you've completed the above, test your comprehension of the theoretical concepts below. This testing phase will help solidify your understanding and application of the knowledge you've acquired.

Yoga Sutras

The source speaks

Svavisayāsamprayoge cittasya svarūpānukār ivendriyānām pratyāhārah

"When the senses come into contact with their respective objects , the mind tends to mirror the nature of those objects as if adopting their characteristics. This principle is akin to the practice of pratyāhāra, where the mind intentionally withdraws, resembling the process of inwardly retracting the senses."

The concept in Sutra 2.54, where the mind imitates or assumes the form of objects, can be directly related to how our beliefs and perceptions significantly influence our overall experiences. This sutra illustrates that the mind has a natural tendency to reflect the qualities of the objects it engages with through the senses. When we hold a belief that something is negative or unfavourable, our mind becomes absorbed in that belief, often leading us to perceive situations, events, or objects through a negative lens. Conversely, when we hold positive beliefs, the mind aligns itself with those beliefs, resulting in a more positive perception of our experiences. For instance, consider someone who believes that a particular situation is arduous and challenging. Their mind becomes engrossed in these beliefs, causing them to view the situation as even more difficult than it truly is. On the other hand, if someone maintains a belief that challenges offer opportunities for personal growth, their mind might adopt a more optimistic standpoint. This allows them to approach the same situation with a sense of potential and enthusiasm. This phenomenon closely relates to cognitive biases, where our pre-existing beliefs and assumptions shape how we interpret and understand information. Moreover, it's connected to confirmation bias, a tendency where we actively seek and interpret information that validates our existing beliefs. To recap: Svaviṣayāsaṁprayoge: This aspect underscores the interaction between the senses and the objects they encounter. It highlights how our senses engage with the external world, engaging with a variety of stimuli. Cittasya svarūpānukāra: This part emphasises how the mind tends to assimilate the characteristics of the objects it perceives. If our beliefs lean towards negativity, the mind often mirrors this negativity in its perception and interpretation of these objects. Ivendriyāṇāṁ pratyāhāraḥ: This section suggests that the practice of pratyāhāra, the deliberate withdrawal or control of the senses, operates similarly to the mind's inclination to take on the attributes of objects. Just as the mind reflects external objects, it can be honed to redirect its attention inwards, aligning with truth, and consciously disengaging from external distractions or influences. This realignment towards desired outcomes can be seen as intentional manifestation.

Mental Activity

vrittis hindering / helpful
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Krishna, Bhagavad Gita

"When one can withdraw the senses from the sense objects, as a tortoise withdraws its limbs into its shell, even at such a time, the knowledge of a person of steady wisdom is firmly set." 2:58

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