Thought Coloring

8/3/2019 Thought Coloring

1/23

HomeSite MapCDsInviting ThoughtsSummary pageColored thoughts

Home About Basics Meditation Practices Philosophy Tradition

Yoga Connections Interactive Mantra Yoga Sutras Karma Lifestyle

Icons Mind CDs Kundalini Levels Fun/Misc.

Witnessing Your Thoughtsin Yoga Practice

by Swami Jnaneshvara Bharati

SwamiJ.com

Witnessing the flow of mind: Witnessing your thoughts is a most important

aspect of Yoga practice. Witnessing the thought process means to be able toobserve the natural flow of the mind, while not being disturbed or distracted.This brings a peaceful state of mind, which allows the deeper aspects of

meditation and samadhi to unfold, revealing that which is beyond, which is Yogaor Unity.

Summary page(printing this page will help in practice)

Contents of this web page:IntroductionWhat does labeling and witnessing mean?Why should I labelmy thoughts?

Am I ready and willing to explore my thoughts?I am not my thoughts

Witnessing the indriyas or ten sensesWhich offive states is your mind in right now?Which ofthree qualities is most dominant?

Is this particular thought coloredor not-colored?Which offive types is this particular thought?

Which of three ways do I know what is correct?By which offive colorings is this thought influenced?In which offour stages is this colored thought pattern?

Will I train my mind as to what is usefuland not useful?How does this relate to the Four Functions of Mind?How does this relate to the Levels of Consciousness?

Where does this fit in with other yoga practices?

Witnessing in meditation

See also these articles:Summary of witnessing thoughtsUncoloring your colored thoughtsClearing the clouded mindThree kinds of karmaWho is the Witness?

Yoga Sutras

top

Introduction

Simple and complex: The process of witnessing your thoughts and other innerprocesses is elegantly simple once you understand and practice it for a while.However, in the meantime it can admittedly seem quite complicated. In the

Beginning, Intermediate, and Advanced

Four Steps 7 Skills Time & Place 16 Parts

Flexibility Systematic Types/Stages 5 Stages50+ Methods Witnessing Mindfulness Dualism

Inviting Senses Converging Clearing

Witness everything!-------

A simple process:

Witnessing = Observing + Non-Attachment

Yoga and Psychotherapy

Swami Rama, Swami ...

Best Price $4.56or Buy New $10.85

Privacy Information

Page 1 of 23Yoga Meditation: Witnessing Your Thoughts

2/14/2012http://swamij.com/witnessing.htm


2/23

writing of this article the intent is simplicity, though the length of the articlemakes it appear complicated. If we hold in mind the paradox of the simpleappearing complex, then it is much easier to practice witnessing, and then allowit to gently expand over time. Most of the aspects of witnessing described beloware in Yoga (see Yoga Sutras) and Vedanta, although they are universal

processes that are also described elsewhere.

A simple process: Witnessing starts with an extremely simple process of 1)observing individual thoughts, 2) labeling them as to their nature, and then, 3)letting go of any clinging to those thoughts, so as to dive deep into the still,

silent consciousness beyond the mind and its thinking process. (See also thepage on inviting thoughts.)

Calm the mind: This practice is quite insightful and useful in calming the

mind.

It's easy: Labelingand witnessing thoughts is easy, provided you spendsome time with it, both in daily life and at your private practice times. (It

only looks difficult.)

Weaken habit patterns: The practice gradually weakens the deep habit

patterns, which are not useful to your growth, and are blocking spiritualrealization.

Increase freedom: The more you can become a witness to the thoughts,

the less control those thoughts have over you, increasing your freedom of

choice.

Preparation for advanced meditation: Witnessing prepares you foradvanced meditation and samadhi.

Practice patience: Practicing patience with yourself while learning this

process is a very good idea.

It would also be useful to explore the Yoga Sutras ofPatanjali, particularly the

first part ofChapter 1, the first part ofChapter 2, and the notes on witnessing.

Both in daily life, and during meditation: It is extremely important to knowthat you can do much of the witnessing practice in daily life, right in the middleof your other activities. You will surely want to do this at meditation time as well,but tremendous progress can be made without having to set aside a singleminute of extra time for this practice. You do it while you are doing your service

to others.

top

What does labeling and witnessing mean?

Simply observe: Labeling your thoughts is an extremely simple process ofobserving the nature of your thought process in a given moment. (The basic

principle is so simple that it is easy to make the mistake of not doing it!)

What's usefuland not useful: A simple and obvious example will help. If youhave a negative thought about yourself or some other person, a thought that isnot useful to your growth, you simply notice it and note that, "This is Not Useful"silently saying the words internally. Or, you may internally say only the singlephrase, "Not Useful". Negative thoughts can continue to control us only when weare not aware of them. When we notice them, and labelthem as "Not Useful"thoughts, we can deal with those thoughts in positive, useful ways. (See Yoga

Sutras, particularly the notes on discrimination)

See your thoughts honestly: This is not being negative about yourself,passing judgment on yourself, or calling yourself negative. Rather, it is a process

of honestly naming the thought pattern for what it is, a negative thought. Suchobservation is not a guilt-ridden passing judgment, but rather, a healthy form of

adjudging a situation, in this case, that the thought is negative.

1) Observe individual thoughts.2) Labelthem as to their nature.

3) Let go of any clinging to them.

Witnessing thoughts does NOT meana psychological suppression or repression

of thoughts and emotions.

Yoga Psychology

Swami Ajaya


Privacy Information

How to do

Meditation?

Discover 3 ways

how to experience

deeper meditation

in minutes...www.omharmonics.com

Free Yoga

Videos OnlineNo credit card. No

Obligation. Just

Free Yogawww.myyogaonline.com

Become a Life

Coach

Begin with 5hrs

Free Video Access!

Anthony Robbins

& Cloe Madanes.RobbinsMadanesTrainin

Meditation -

Free MP3s

The essence of all

practice is to be

cool.www.ramatalks.com




3/23

Remind yourself what is useful or not useful: What about the positivethoughts? Similarly, when positive, helpful thoughts arise that lead us in thedirection of growth and spiritual truths or enlightenment, we can remindourselves, "This is Useful," or simply, "Useful". Then we can allow those useful

thoughts move into actions.

This reminding process becomes non-verbal: After some time of doing sucha practice, you will naturally find that the labeling process becomes non-verbal.It is very useful to literally say the words internally when you labelthe thoughts.However, the non-verbal labeling comes automatically as you increasinglybecome a witness to your thought process. During meditation, the thoughts canthen easily come and drift away. (This means the mind is awake and alert, as

well as clear, which is not meaning dull, lethargic, or in a trance.)

Label and go beyond the thoughts: Yoga science maps out many aspects ofthe mental process so that the student of yoga meditation can encounter, dealwith, and eventually go beyond the entire thought process to the joy of thecenter of consciousness. We learn to labelthe thoughts, and then gradually learn

to go beyond them.

(Some of the types of thoughts to witness are described below in this paper.Also, a summary page has been written, so that you can print this out as an aid

to study and practice.)

Parts to the process of witnessing: Witnessingthe thought process means tobe able to: 1) observe the natural flow of the mind, and 2) notice the nature ofthe thought patterns, 3) while not being disturbed or distracted by this mental

process. There is a simple formula to this process:

Weaken the grip of samskaras: When one can begin to witness the thoughtprocess, meditation can be used as a means to weaken (Yoga Sutra 2.4) the gripof the deep impressions called samskaras, the driving force of actions or

karma. Then, the deeper aspects of meditation are accessible.

Training your own mind: It is important to remember that there is anotheraspect oflabeling and witnessing that has to do with the direct training of yourmind. This is the process of deciding and training your mind whether a giventhought is Usefulor Not Useful(This was mentioned above, and is covered later

in the paper, after introducing all of the thought processes).

top

Why should I labelmy thoughts?

Labeling and witnessing is spiritual practice: In Yoga meditation scienceone becomes a witness of the thought process, including all of the various typesof inner activity. The practice of consciously labeling and witnessing the thoughtpatterns is an extremely useful aspect of spiritual practice. Such self-training setsthe stage for moving beyondthe entire mental process to the Self, the Center of

Consciousness.

Encounter, explore, train, and transcend mind: Between where we are andSelf-Realization stands the mind. To attain the direct experience of the Self,which is beyond the mind, we must encounter and explore the mind itself, so asto transcend it. Even a cursory review of the Yoga Sutras reveals that it is an

instruction manual on how to examine and train the mind, so as to go beyond.

Promote the positive, useful thoughts.

Do nothing with negative, not-useful thoughts.

Witnessing = Observing + Non-Attachment

The wall between where we are

and the Self is called the mind.

Psychotherapy East andWest

Swami Ajaya

Best Price $0.01or Buy New

Privacy Information

3-Minute

Chakra Test

Take the Free

Chakra Test to Find

Out Which of Your

Chakras Are Weakwww.ChakraHealing.com

Costa Rica YogaRetreat

Traveler Choice

Award 2012 Best

Spa Yoga Retreat.

All Inclusive

Resort.www.1-yoga.com

New Meditation

Drink

Helps Calm and

Clear Your Mind

Experience Much

Deeper Meditationiambliss.net

Theta-Level

MediationDownload

Powerful Free

Theta Level

Meditation MP3...www.SilvaIntuitionSyste




4/23

Learning to use the simple tool: When we learn to ride a bike, drive a car, oruse a computer, there is a learning process of how to use the tools. Once thetools are understood and used for a while, the process becomes quite simple.Self-observation is also a tool that is quite simple, once it is used for a while, andsome understanding comes. Then, by identifying or labeling our thought process,

we can then witness the whole stream of mind.

top

Am I ready and willing to explore my thoughts?

Preparation is needed: Patanjali describes the process of Yoga meditation inthe Yoga Sutras, and the first word is Atha which means now, then, andtherefore (sutra 1.1). It is a particular word for Now that implies priorpreparation. It means that one is prepared to tread the path of self-exploration

through Yoga meditation.

Are you willing to explore within?: The first question about your state ofmind is to ask yourself if you are willing to explore your own thoughts andthought process. It does not mean a perfect or absolute readiness andwillingness, but it does mean having an attitude in which there is a sincere intentto move inward. The problem comes when we don't want to do this, saying toourselves that such inner exploration is not needed for the spiritual journey. Thisis one of the main reasons that so many people practice so-called meditation for

years and decades, yet privately complain of not making progress.

Following the preliminary steps: We simply must be willing to encounter andexplore the mind if we are to progress beyond it to the direct experience of theSelf. If we are not prepared to do this, we are not truly ready to tread the pathof Yoga meditation. One who is not presently willing to explore within and is notready to do these practices, may find that more preliminary steps leading toYoga meditation are more useful. Eventually these may lead one to the deeper

aspects of Yoga science.

The mind is inescapable: However, ultimately one must face his or her ownthought process. There is no other way, as the mind stands between our surfacereality and the deepest inner Truth. The methods may be somewhat different ondifferent paths, but encountering and dealing with the mental process is

inescapable.

Desire for truth swallows other desires: If the "Yes" to the willingness toexplore the thoughts and thought process is even a small"Yes," then one cannurture that small flame of desire until it is a forest fire of desire to know theSelf. That single-minded desire for Truth swallows up the smaller desires and

opens the door for the grace which guides from within.

Developing burning desire, sankalpa shakti: This burning desire to know,with conviction is called Sankalpa Shakti. Many people hear of and say they wantthe awakening ofKundalini Shakti, the spiritual energy within. However, the firstform ofShakti, or energy, to cultivate is that ofSankalpa, or determination. Itmeans cultivating a deep conviction to know oneself at all levels, so as to knowthe Self at the core. It means having an attitude that, "I can do it! I will do it! I

have to do it!" (See Yoga Sutra 1.20 on efforts and commitments)

top

I am not my thoughts

Who I am, is beyond the mind: The fact that "I am not my thoughts" is one ofthe most fundamental and important of all principles of Yoga science. This isactually the way in which Patanjali introduces Yoga in the first four instructions of

1st question:

Am I willing to explore my mind?

Mindstands between our surface reality

and the deepest inner Truth.

I can do it!I will do it!

I have to do it!

Inter

What

Dia

M




5/23


6/23

meditation time:

Witnessing the ten senses in daily life

The active senses at meditation time

The cognitive senses at meditation time

top

Which offive states is your mind in right now?

From Yoga Sutra 1.1: The first Sutra of the Yoga Sutras says, "Now, afterhaving done prior preparation through life and other practices, the study andpractice of Yoga begins" (atha yoga anushasanam). The word atha is used fornow, and this particular word implies a process of preparation, or stages, whichone needs to move through before being able to practice yoga meditation at its

fullest level. The sage Vyasa describes five states of mind, which range from theseverely troubled mind to the completely mastered mind. It is very useful to beaware of these stages, both in the moment, and as a general day-to-day level atwhich one is functioning. It reveals the depth of practice that one might be ableto currently practice. Some aspect of yoga meditation applies to every humanbeing, though we need to be mindful of which is most fitting and effective for a

person with this or that state of mind.

Two of the states are desirable: Of the five states of mind (below), the latertwo of which are desirable for the deeper practice of yoga meditation. For most

people, our minds are usually in one of the first three states.

Stabilize the mind in one-pointedness: By knowing this, we can deal with ourminds so as to gradually stabilize the mind in the fourth state, the state of one-pointedness. This is the state of mind which prepares us for the fifth state, inwhich there is mastery of mind. (The first two states might also be dominant or

intense enough that they manifest as what psychologists call mental illness.)

1. Kshipta/disturbed: The ksihipta mind is disturbed, restless, troubled,wandering. This is the least desirable of the states of mind, in which the mind istroubled. It might be severely disturbed, moderately disturbed, or mildlydisturbed. It might be worried, troubled, or chaotic. It is not merely thedistracted mind (Vikshipta), but has the additional feature of a more intense,

negative, emotional involvement.

2. Mudha/dull: The mudha mind is stupefied, dull, heavy, forgetful. With thisstate of mind, there is less of a running here and there of the thought process. Itis a dull or sleepy state, somewhat like one experiences when depressed, though

we are not here intending to mean only clinical depression. It is that heavy frameof mind we can get into, when we want to do nothing, to be lethargic, to be a

couch potato.

The Mudha mind is barely beyond the Kshipta, disturbed mind, only in that the

Knowing where your mind is now

tells you how to get where you're going.




7/23

active disturbance has settled down, and the mind might be somewhat moreeasily trained from this place. Gradually the mind can be taught to be a little bitsteady in a positive way, only occasionally distracted, which is the Vikshipta

state. Then the mind can move on in training to the Ekagra and Nirrudah states.

3. Vikshipta/distracted: The vikshipta mind is distracted, occasionally steadyor focused. This is the state of mind often reported by students of meditationwhen they are wide awake and alert, neither noticeably disturbed nor dull andlethargic. Yet, in this state of mind, one's attention is easily drawn here andthere. This is the monkey mind or noisy mind that people often talk about as

disturbing meditation. The mind can concentrate for short periods of time, and isthen distracted into some attraction or aversion. Then, the mind is brought back,

only to again be distracted.

The Vikshipta mind in daily life can concentrate on this or that project, though itmight wander here and there, or be pulled off course by some other person oroutside influence, or by a rising memory. This Vikshipta mind is the stance onewants to attain through the foundation yoga practices, so that one can thenpursue the one-pointedness of Ekagra, and the mastery that comes with the

state ofNirrudah.

4. Ekagra/one-pointed: The ekagra mind is one-pointed, focused,concentrated (Yoga Sutra 1.32). When the mind has attained the ability to beone-pointed, the real practice of Yoga meditation begins. It means that one canfocus on tasks at hand in daily life, practicing karma yoga, the yoga of action, bybeing mindful of the mental process and consciously serving others. When themind is one-pointed, other internal and external activities are simply not a

distraction.

The person with a one-pointed mind just carries on with the matters at hand,undisturbed, unaffected, and uninvolved with those other stimuli. It is importantto note that this is meant in a positive way, not the negative way of notattending to other people or other internal priorities. The one-pointed mind isfully present in the moment and able to attend to people, thoughts, and

emotions at will.

The one-pointed mind is able to do the practices of concentration and meditation,leading one onward towards samadhi. This ability to focus attention is a primary

skill that the student wants to develop for meditation and samadhi.

5. Niruddah/mastered: The nirruddah mind is highly mastered, controlled,regulated, restrained (Yoga Sutra 1.2). It is very difficult for one to capture themeaning of the Nirrudah state of mind by reading written descriptions. The realunderstanding of this state of mind comes only through practices of meditationand contemplation. When the word Nirrudah is translated as controlled,regulated, or restrained, it can easily be misunderstood to mean suppression of

thoughts and emotions.

To suppress thoughts and emotions is not healthy and this is not what is meanthere. Rather, it has to do with that natural process when the mind is one-pointedand becomes progressively more still as meditation deepens. It is not that thethought patterns are not there, or are suppressed, but that attention movesinward, or beyond the stream of inner impressions. In that deep stillness, thereis a mastery over the process of mind. It is that mastery that is meant by

Nirrudah.

In the second sutra of the Yoga Sutras, Yoga is defined as "Yogash Chitta VrittiNirrudah," which is roughly translated as "Yoga is the control [Nirrudah] of thethought patterns of the mind field". Thus, this Nirrudah state of mind is the goal

and definition of Yoga. It is the doorway by which we go beyond the mind.

What to do:

Be aware of your state of mind: Be aware of your general state of mind.Which of the five is your typical state of mind in daily life? The single act ofidentifying your typical state of mind is very useful in moving that state of mind

further along the path of Yoga meditation.

If mind is kshipta or mudha: If your mind is mostly in the first two states(Kshipta or Mudha), how can you use the vast range of Yoga practices to bringthe mind to the merely distracted (Vikshipta) state and then to one-pointedness(Ekagra)? How can you use other complementary practices or therapies to help

in this process?

The ability to focus attention is a

primary skill for meditation and samadhi.




8/23

If mind is vikshipta: If your mind is mostly in the distracted (Vikshipta) state,how can you work with your concentration practices to more fully bring the mind

to the one-pointedness of the Ekagra mind?

If mind is ekagra: If you are able to train your mind to be in the one-pointed(Ekagra) state, then how can you intensify your practices so as to attain

glimpses of the mastery over mind called Nirrudah?

top

Which ofthree qualities is most dominant?

Three gunas or qualities: The mind has one of three qualities (threegunas)that predominate. These three qualities are related to the mind in general, as

well as to specific thought patterns:

1. Tamas, static, stable, inert: Negative aspects include heaviness, vice,ignorance, dullness, stagnation, or stupor. Positive aspects include stability

and reliability.

2. Rajas, or active, stirring, moving: Impelled towards activity, which may bea negative, disturbing, distracted form of energy, or a positive activity to

overcome inertia.

3. Sattvas, Illumined, light, spiritual: As the veil of the other two is graduallylifted, there comes virtue, higher wisdom, desirelessness, and mastery.

What to do:

Cultivate sattvic mind: We want to cultivate the Sattvicor Illuminatedstate ofmind, rather than a mind filled with Inertia or Negative Activity. The three gunasare said to be the building blocks of the universe, and at the same time arequalities of grosser levels of reality. For example, one might eat more Sattvic

food as an aid to meditation, or create a Sattvic environment. Here, we aretalking about cultivating Sattvic thought patterns.

Notice which of the three is predominant: Here, we want to simply noticethe state of mind in a common sense sort of way. This is very straightforward.The mind and its thoughts might be filled with a heaviness (tamas), filled withdistracting activity (rajas), or it might be filled with illumination or spirituallightness (sattvas).

If heavy or inert: If the mind is heavyor inert, we want to bring activity

so that we can approach the illuminated, clear state of mind.

If overactive or noisy: If the mind is overly active or noisy, in negative

ways, then we want to allow that to pass, to transform into a clarity and

illumination.

If clear or illumined: If the mind is in a clear, illumined, or Sattvicstate,we want to gently maintain that state of mind.

Cultivate sattvic thoughts and emotions: In any case, we want to cultivateindividual thoughts and emotions that are Sattvic in nature, that are spiritual,clear, or illumined. To do that, it is useful to label the Tamasic and Rajasicthoughts so that these can be transformed into Sattvic thoughts. It is not amatter of repressing the Tamasic or Rajasic thoughts, but of positivelyemphasizing the Sattvic.

For example, ifTamas is predominant, then thoughts might be heavy or

negative. However, when Sattvas is dominant, then Tamas provides

stability, which is useful.

IfRajas is dominant, then thoughts might be anxious or racing. However, if

Sattvas is dominant, Rajas is the force that brings the useful thoughts into

positive action, while Tamas has a stabilizing effect.

It's notgoodor bad: When considering which of the Gunas are strongest in agiven thought or thought process, it can seem as if Sattvas is "good" and thatTamas and Rajas are "bad". This is not the case. What is important is that

Cultivate a Sattvicor illumined mind,while allowing Tamas to bring stability,

and Rajas to bring positive action.




9/23

balance of the Gunas and which one is dominant. In addition to the possiblenegative aspects, Rajas is also the positive impelling force to take actions, andTamas is a stabilizing force. Both are useful.

Allow sattvas to be dominant: For meditation, Sattvas is the Guna that thestudent wants to be dominant, allowing Rajas and Tamas to have little influence.

top

Is this particular thought coloredor not-colored

Klishta or aklishta: Thought patterns are either Klishta orAklishta.

Klishta means that they are not neutral, but are colored or afflicted insome way, such as with attraction or aversion. These lead to pain and

suffering.

Aklishta means they are notcolored, such as when not afflicted eitherwith attraction or aversion. These do not lead to pain and suffering.

See also the article on Klisha and Aklishta Vrittis, as well as Yoga Sutras,particularly sutras 1.5-1.11 and 2.1-2.9.

A most important practice: To observe whether thoughts are Klishta orAklishta is extremely useful. It is the foundation practice of observing yourthought process. This is done when observing both individualthoughts and trainsof thoughts. This can seem so simple a practice as to brush over it as beingunimportant, but this is a big mistake. Observing whether thoughts are coloredor not coloredis useful both at meditation time, and during the activities of daily

life.

Klishta, or coloredthought patterns:

Often these have a disturbing quality.

Sometimes they are just distracting, not really disturbing.

At other times we may enjoy or cultivate the thought patterns, although

they are still colored. In other words, we like our attractions.

Interestingly, we also hold on to our aversions in such a way, that it is like

we want to keep them around too.

Many of the mental impressions that seem to be related to "I" or "Me" are

colored, or Klishta.

Aklishta, or not-coloredthought patterns:

These are neutral. Much of the information stored in our mind is merely

data that is there for day-to-day living. Household or office objects are

good examples of objects whose impressions are naturally neutral.

In a public area we see many people, some of whom we may have seen

before, but do not know. These too are often Aklishta, or uncolored

memories.

Sometimes we have thought patterns that were previously colored, but

have lost some, most, or all of their coloring. Good examples are past habitpatterns that we have truly let go of. The thought impressions of those

past habits are now mostly neutralif the habit has really been changed.

Are useful on the spiritual journey

What to do:

Observe the rise and fall of thoughts: Simply observe the individual thoughtpatterns that naturally flow in the stream of the mind. They rise and fall as anormal process. Then, simply observe whether a certain thought pattern isColoredor Not-Colored, Klishta orAklishta.

Knowing if a thought is coloredor not-colored

brings freedom of choice to actor not act.




10/23

Talk with yourself: The way to observe is to literally ask yourself with yourinner voice, "Is this thought colored or not colored, klishta or aklishta?" Answerswill come from within.

Verbalize the words: You will then want to train your mind by internally sayingthe word or label, such as "Colored," "Not-Colored," "Klishta" or "Aklishta". (Thisgoes along with the process of observing whether the thought is Usefulor Not

Useful, which is described in a section below.)

The process might go something like this:

1. Thought arises.2. Ask, "Is this thought colored or not colored?"3. Answer comes, "Colored!"4. Ask, "Is this thought useful or not useful?"

5. Answer comes, "Not Useful!".6. Train the mind with, "Mind, this thought is not useful!"7. Then you can either let go, explore, or cultivate the thought. (The effect of

this is cumulative. It may seem slow at first, but it builds up over time.)

With a little practice, the process comes very quickly, something like this:

1. Thought arises.2. "...Colored... Not Useful..."3. "Let go of it, mind...." (or explore it further if you choose)

Or:

1. Thought arises.2. "...Colored... Useful..."3. "This is a good idea... I should do this..."

Or:

1. Thought arises.2. "...Not Colored..." (or only mildly colored)3. Thought naturally drifts away.

Intentionally allow a thought to arise: Practice this by intentionally allowinga thought pattern to arise from within, and then observe and label it. Do thispractice several times allowing different types of thought patterns to arise. Withpractice, this will be a very easy thing to do. Then, as a natural outcome of theobserving and labeling process, it becomes much easier to become a neutralwitness to that stream of thought patterns.

Examine individual thoughts: When we can neutrally witness the entirestream of thoughts, it is then easier to examine individual thought patterns, soas to further weaken their grip (weakening the samskaras that drive karma). It isalso easier to begin to move beyond the mind itself, towards the center ofconsciousness.

Allow colored to become uncolored: We come to see that a most importantaspect of yoga meditation has to do with allowing Coloredor Klishta thoughts tonaturally transition into Uncolored or Aklishta thoughts. The original thoughtremains, but gradually loses its coloring (mostly attraction and aversion),resulting in those previously troublesome thoughts becoming mere memories.This is a practical method of attaining the true meaning of non-attachment(vairagya).

top

Which offive types is this particular thought?

Then notice which of five types: Once you have observed whether a thoughtpattern is colored or not colored (klishta or aklishta), then the next step is tonotice which of five types it is. You need not memorize the Sanskrit words,though that might come naturally as you practice this aspect of self-awareness.

Literally askyourself:"Is this thought coloredor not colored?"

"Is this thought klishta or aklishta?"

Literally answeryourself:"Colored" or "Not colored"

"Klishta" or "Aklishta"




11/23

(Yoga Sutra 1.6)

1. Pramana/correct, real, right, accurate, clear, valid: realcognition, rightor correct knowledge, accurate perception, clearseeing, coming from an

uncloudedmind

2. Viparyaya/incorrect, unreal, wrong, inaccurate, misconceived, unclear:unreal cognition, wrong or incorrect knowledge, inaccurate perception,

indiscriminate thoughts, cloudedthinking

3. Vikalpa/imaginary, conceptualized, fantasy, deluded, hallucination:coming from imagination, imagery, fantasy, verbal delusion, creation of

strings of thought patterns, hallucination

4. Nidra/sleep, sleepiness, blankness, focus on non-being: sleep, the stateof mind wherein attention is drawn to the "object" of blankness orinertness associated with sleep (this is a different perspective from Tamas,one of the three gunas previously mentioned, though they might be

related.)

5. Smriti/memory, stored impressions, recalling: coming from memory, thearising of information from the storehouse of impressions, the natural

stream of data in the mind field

Yoga deals with pramana/correct knowing: Yoga really deals with the firstkind of thought, that ofPramana, or seeing correctly. In a sense, we could ignorethe other four. However, it is useful to know about, and to observe the otherfour, so that we can intentionally focus on training the mind to see clearly. It is

this correct knowledge that is the key to advancement on the spiritual journey.

What to do:

Start with an individual thought: Observe an individual thought and simply

notice which of these five types (above) most relates to that individual thought.

The most important part of this process is to remember that we want to

cultivate the type of thought in which we are seeing clearly, accurately, or

correctly (Pramana).

This first kind of thought is actually the one towards which Yoga meditation

is directed.

The reason we want to notice the other four types is that we are often

entangled in them, but do not know it.

By becoming aware of this, we are instantly starting to see clearly, which is

the first type, and the one we are trying to cultivate.

What we might notice: Here's some examples of what we might notice:

A single thought arises, and the mind goes off into a fantasy about that

single thought, creating a whole train of thoughts. We might simply note

that, "Mind is starting to fantasize". (Vikalpa)

With the same thought pattern, we may note that, "This thought arose

from memory (Smriti). Shall I act on this, or let it go?"

We may be listening to a person, then suddenly, maybe with a jolt, notice

that we had stopped listening. Mind might have drifted in the direction ofthe blankness associated with sleep (nidra), though this does not mean weactually fell asleep. We might then remind ourselves, "Stay awake, mind!

Stay alert!"

We might have been working on some task, and notice in a positive way,

that for this past few minutes, the mind was fully present, seeing clearly(Pramana), and that the thought patterns were correct or accurate. We

Observe if perceptions are clear or clouded,if mind is fantasizing or drifting to sleep,

or is having streams of mere memories.

Observe your thoughts

one thought at a time.




12/23

notice how useful this is.

We might be experiencing some thought process, thinking about some

person, or witnessing some thoughts at meditation time. Suddenly, we geta flash of insight that our thinking or opinions were wrong (Vikalpa). Ourincorrect perception (Vikalpa) is replaced with more correct perception

(Pramana).

In our meditation, we might have a time of streams of thoughts coming

and going, but not distracting us. We come to see that this is the meaningof streams of thoughts, or memories (Smriti) rising and falling in the lakeof mind while we remain non-attached. We also may see how this whole

process relates to chitta, and the four functions of mind.

An example of type and coloring: Determining the type of thought (the fivetypes above) is a next step, after labeling whether the thought is Coloredor Not

Colored. Together, we might then observe, for example,

1. "These thoughts are really colored(klishta) with aversion (dvesha)".2. "This is leading my mind to fantasize (Vikalpa)".3. "Mind, you need to let go of this negativity, and focus on the here and now,

what's really going on (Pramana)".

top

Which of three ways do I know what is correct?

Cultivate correct perception: In the previous section, five types of thoughtwere presented. One of them is that of having correctknowledge or information,of seeing clearly(Pramana). This correct seeing is the one we want to cultivate.

But how does one know what is true and what is not true, or false?

Three ways to get correct knowing: Yoga describes three ways of havingcorrect knowledge (Yoga Sutra 1.7). Simply noting these three ways does notautomatically mean you know what is true, but it can be a good start. The three

ways of having correct information are:

1. Direct perception or experience (pratyaksha): Knowledge orinformation coming from direct experience, such as seeing it for yourself.

2. Inference or thinking (anumana): From one's own reasoning process, ofthinking through a process and drawing a conclusion.

3. Written or oral information (agamah): Coming from the verbalinstruction of some other respected person who is considered a reliable

source, or a reliable writing or scripture.

What to do:

Be aware of correct perception: This is an ongoing process ofobserving the

ways in which we draw conclusions about the day to day objects and activitiesaround us, as well as about spiritual truths.

Be aware of some thought pattern, whether it is an opinion, a belief, or an

observation. Ask yourself how you know that it is a true, accurate, or

correct perception?

Which of the three ways of knowing is predominant in relation to that

opinion, belief, or observation?

Do you know it is true because ofdirect experience, inference, or by the

written or oral statements of others?

How do the three ways of knowing interplay with one another in a given

situation? Do they agree or disagree with one another?

Which of your ways of knowing will you follow, or act on, in a given

situation?

The goal of Yoga is to ultimately see Truth completely clearly. Thus, the process

Seek the convergence of

experience, inference, and teachings.




13/23

of identifying the means of knowing true from not true is very important.

Seek convergence of the three ways of knowing: As we move along thepath, we come to see a convergence of direct experience, inference, and thetestimony of others who have tread the path. When all three ways of knowingseem to agree on a given subject, we have a pretty good indication that we aregoing in the right direction. To look for the points of convergence of experience,inference, and teachings can be a very practical aid on the spiritual path.

top

By which offive colorings is this thought influenced?

Five kinds of colorings: These colorings or kleshas are of five kinds. Thekleshas can be understood both in a very practical way that applies to our grossthinking process, and they can also be understood in very subtle ways. Here, weare mostly looking at the grosser ways of observing the kleshas. The depth

comes in the practice of deeper meditation.

See also the article on Klisha and Aklishta Vrittis, as well as Yoga Sutras,particularly sutras 1.5 and 2.3.

The five kleshas or colorings are as follows, and are further described in the textfurther below:

1. Avidya, ignorance, spiritual forgetting, veiling

2. Asmita, associated with I-ness3. Raga, attraction or drawing to4. Dvesha, aversion or pushing away5. Abhinivesha, resistance to loss, fear

Reading the descriptions of the five colorings (kleshas) can sound philosophicalrather than practice. As you read through them, pay particular attention toattraction (raga) and aversion (dvesha). You will quickly see how practical thisprocess is as a part of your meditation, and life.

Witness day-to-day thoughts: Remember, we are not talking here about anyspecial kinds of thought. These are the typical, day to day thoughts, or memoriesthat naturally arise in meditation. What we are talking about in this section is theway in which those typical thoughts are colored. It is easiest to start bywitnessing the colorings ofattraction and aversion. Gradually the other coloringswill become obvious as well.

1) Avidya, spiritual forgetting, ignorance, veiling:

Vidya is with knowledge: Vidya means knowledge, specifically the knowledgeof Truth. It is not a mere mental knowledge, but the spiritual realization that isbeyond the mind. When the "A" is put in front of Vidya (to make itAvidya), the"A" means without.

Avidya is without knowledge: Thus, Avidya means withoutTruth or withoutknowledge. It is the first form of forgetting the spiritual Reality. It is not just athought pattern in the conventional sense of a thought pattern. Rather, it is thevery ground of losing touch with the Reality of being the ocean of Oneness, ofpure Consciousness.

See also Yoga Sutras 2.1-2.9, particularly sutra 2.5 on the four types of avidyaor ignorance.

Meaning of ignorance: Avidya is usually translated as ignorance, which is a

When experience, reasoningand teachings agree,

then you know,

and you know that you know.

Literally ask yourself:

"In what way(s) is this thought colored?"

Literally answer yourself:"This thought is from forgetting, clouding".

"This is colored with I, or is about me".

"This is from attraction, or aversion"."This is fearof losing, or not gaining".




14/23

good word, so long as we keep in mind the subtlety of the meaning. It is not amatter of gaining more knowledge, like going to school, and having this add upto receiving a degree. Rather, ignorance is something that is removed, likeremoving clouds that obstruct the view. Then, with the ignorance (or clouds)removed, we see knowledge or Vidya clearly.

Even in English, this principle is in the word ignorance. Notice that the wordcontains the root of ignore, which is an ability that is not necessarily negative.The ability to ignore allows the ability to focus. Imagine that you are in a busyrestaurant, and are having a conversation with your friend. To listen to your

friend means both focusing on listening, while also ignoring the otherconversations going on around you. However, in the path of Self-realization, wewant to see past the veil ofignorance, to no longer ignore, and to see clearly.

Avidya is the ground for the other colorings:Avidya is like a fabric, like ascreen on which a movie might then be projected. It is the ground in whichcomes the other four of the colorings described below.Avidya (ignorance) issomewhat like making a mistake, in which one thing is confused for another.Four major forms of this are:

Seeing the temporary as eternal: For example, thinking that the earth

and moon are permanent, or behaving as if our possessions arepermanently ours, forgetting that all of them will go, and that our so-called

ownership is only relative.

Mistaking the impure for the pure: For example, believing that our

thoughts, emotions, opinions, or motives in relation to ourselves, someother person, or situation are purely good, healthy, and spiritual, when

they are actually a mixture of tendencies or inclinations.

Confusing the painful to be pleasureful: For example, in our social,

familial, and cultural settings there are many actions that seem pleasure

filled in the moment, only later to be found as painful in retrospect.

Thinking the not-self to be the self: For example, we may think of our

country, name, body, profession, or deep predispositions to be "who I am,"confusing these with who I really am at the deepest level, the level of our

eternal Self.

Both large and small scales: As you reflect on these forms ofAvidya, you willnotice that they apply at both large scales and smaller scales, such as theimpermanence of both the planet Earth and the object we hold in our hand. Thesame breadth applies to the others as well.

Avidya gets us entangled in the first place: In relation to individual thoughtpatterns, it isAvidya (spiritual forgetting) that allows us to get entangled in thethought in the first place. If in the moment the thought arises, there is alsocomplete spiritual awareness (Vidya) of Truth, then there is simply no room for I-ness to get involved, nor attraction, nor aversion, nor fear. There would be onlyspiritual awareness along with a stream of impressions that had no power todraw attention into their sway. Witnessing this Avidya (spiritual forgetting) in

relation to thoughts is the practice.

2) Asmita, associated with I-ness:

Nature of I-ness:Asmita is the finest form of individuality. It is not I-am-ness,as when we say, "I am a man or woman," or "I am a person from this or thatcountry". Rather, it is I-ness that has not taken on any of those identities.

See also Yoga Sutras 2.1-2.9, particularly sutra 2.6 on the nature of I-ness orego. See also the Two Egos section ofFour Functions of Mind.

Mistake of thinking it is about me: However, when we see I-ness orAsmitaas a coloring, a klesha, we are seeing that a kind of mistake has been made. Themistake is that the thought pattern of the object is falsely associated with I-ness(Asmita), and thus we say that the thought pattern is a klishta thought pattern,or a klishta vritti.

The image in the mind is not neutral: Imagine some thought that it is notcolored by I-ness. Such an un-coloredthought would have no ability to distractyour mind during meditation, nor to control your actions. Actually, there aremany such neutralthought patterns. For example, we encounter many people in

Avidya is confusion of one for the other

TemporaryImpurePainful

Not-self

EternalPurePleasurefulSelf




15/23

daily life whom we may recognize, but have never met, and for whom theirmemory in our mind is neither colored with attraction nor aversion. It simplymeans that the image of those people is stored in the mind, but that it is neutral,not colored.

Uncoloring your thoughts: Imagine how nice it would be if you could regulatethis coloring process itself. Then, if there were an attraction or aversion, wecould un-colorit, internally, so as to be free from its control (or attenuate it).This is done as a part of the process of meditation. It not only has benefits in ourrelationship with the world, but also purifies the mind so as to experience deeper

meditation.

See also the article on Klisha and Aklishta Vrittis, as well as Yoga Sutras,

particularly sutras 1.5-1.11 and 2.1-2.9 on uncoloring thoughts.

I-ness is necessary for the others: In relation to individual thought patterns,the coloring ofI-ness is necessary for attraction, aversion, and fearto have anypower. Thus, the I-ness itself is seen as a coloring process of the thoughts. Thepractice is that ofwitnessing thisAsmita (I-ness), and how it comes into relationwith though patterns.

3) Raga, attraction or drawing to:

Once there is the primary forgetting calledAvidya, and the rising of individualitycalledAsmita, there is now the potential for attachment, or Raga.

Attachment is an obstacle, but not bad: Ragais not a moral issue; it is not"bad" that there is attachment. It seems to be built into the universe and the

makeup of all living creatures, including humans.

Degree of coloring: Where we get into trouble with attachment, is the degreeof the coloring. If the coloring gets strong enough to control us, without

restraint, we may call it addiction or neurosis, in a psychological sense.

Gaining mastery: In spiritual practices, we want to gain mastery over theattachments. At meditation time, we want to be able to let go of theattachments, so that we might experience the Truth that is deeper, or on the

other side from the attachments.

Attachment is a natural habit of mind: However, in the process ofwitnessing, we want to be aware of the many ways in which the mind habituallybecomes attached. If you see this as a natural action of the mind, it is mucheasier to accept, without feeling that something is wrong with your own mind.The habit of the mind to attach can actually become amusing, bringing a smile to

the face, as you increasingly are free from the attachment.

Witnessing is necessary for meditation: In relation to individual thoughts,attachment is one of the two colorings that is most easily seen, along withaversion. To witness attachments and aversions is a necessary skill to developfor meditation. The ability to let go of the train of thoughts is based on the solidfoundation of seeing and labeling individual thoughts as being colored with

attachment.

4) Dvesha, aversion or pushing away:

Aversion is a form of attachment: Aversion is actually another form ofattachment. It is what we are trying to mentally push away, but that pushingaway is also a form of connection, just as much as attachmentis a way of pullingtowards us.

Aversion is a natural part of the mind: Dveshaactually seems to be a naturalpart of the universal process, as we build a precarious mental balance between

the many attractions and the many aversions.

Aversion is both surface and subtle: It is important to remember thataversion can be very subtle, and that this subtlety will be revealed with deepermeditation. However, it is also quite visible on the more surface level as well. Itis here, on the surface that we can begin the process of witnessing our

aversions.

It is not that "I" am attached.Rather, the thoughtis colored.

"I" then identifies with the thought.

Aversion is just

another form of attachment.




16/23

Aversion can be easier to notice than attachment: In relation to individualthought patterns, aversion is one of the two colorings that is most easily seen,along with attachment. Actually, aversion can be easier to notice thanattachment, in that there is often an emotional response, such as anger,irritation, or anxiety. Such an emotional response may be mild or strong.Because of these kinds of responses, which animate through the sensations ofthe physical body, this aspect ofwitnessing can be very easily done right in the

middle of daily life, along with meditation time.

Attenuating the colorings: Notice the process ofattenuating the colorings in

the next section. To follow this attenuating process, it is first necessary to beaware of the colorings, such as aversion and attachment. Gradually, through theattenuating process, we truly can become a witness to the entire stream of the

thinking process. This sets the stage for deeper meditation.

5) Abhinivesha, resistance to loss, fear:

Once the balance has been attained between the many attractions and aversions,along with having the foundation I-ness and spiritual ignorance, there comes aninnate desire to keep things just the way they are.

Fear of change: There is a resistance and fear that comes with the possibility oflosing the current situation. It is like a fear of death, though it does not justmean death of the physical body. Often, this fear is not consciously experienced.It is common for a person new to meditation to say, "But I have no fear!" Then,after some time there arises a subtle fear, as one becomes more aware of the

inner process.

Fear is natural: This is definitely not a matter of trying to create fear in people.Rather, it is a natural part of the process of thinning out the thick blanket ofcolored thought patterns. There is a recognition of letting go of our unconsciouslycherished attachments and aversions. When meditation is practiced gently and

systematically, this fear is seen as less of an obstacle.

What to do:

Allow streams of individual thoughts to flow: One of the best ways to get agood understanding of witnessing the kleshas (colorings) is to sit quietly andintentionally allow streams of individual thoughts to arise. This doesn't meanthinking or worrying. It literally is an experiment in which you intentionally let an

image come. It is easiest to do with what seem to be insignificant impressions.

For example, imagine a fruit, and notice what comes to mind. An apple maycome to mind, and you simply note "Attraction" if you like it, or are drawn to it.It may not be a strong coloring, but maybe you notice there is some coloring.You may think of a pear, and note that there is an ever so slight "aversion"

because you do not like pears.

Experiment with colorings: Allow lots of such to images come. One of thethings I have done often with people is to grab about 10-15 small stones in myhand, and ask a person to pick one they like. Then I ask them to pick one they

are less drawn to (few people will say they "dislike" one of the stones). It is avery simple experiment that demonstrates the way in which attractions andaversions are born. It is easier at first to experiment with witnessing thoughts for

which there is only slight coloring, only a small amount of attraction or aversion.

You can easily run such experiments with many objects arising into the field ofmind from the unconscious. You can also easily do this by observing the worldaround you. Notice the countless ways in which your attention is drawn to this orthat object or person, but gently or strongly turns away from other objects or

people.

Though it is a bit harder to do, notice the countless objects you pass by everydayfor which there is no response whatsoever. These are examples of neutral

impressions in the mind field.

Gradually witness stronger colorings: By observing in this way, it is easier to

gradually witness stronger attractions and aversions in a similar way. When wecan begin the process of witnessing the type of coloring, then we can start the

process of attenuating the coloring, which is discussed in the next section.

top

The resistance to losing the delicate balanceamong the false identities is called

fearof the death of those identities.




17/23

In which offour stages is this colored thought pattern?

Systematically reduce the colorings: These colorings (kleshas) are either: 1)active, 2) cut off, 3) attenuated, or 4) dormant . We want to be able toobserve and witness these stages so that we can systematically reduce thecoloring. Then the thought patterns are no longer obstacles to deep meditation,

and that is the goal.

See also Yoga Sutra 2.4 on the four stages of coloring.

Review: For clarity, let's quickly go over what has been covered so far, inrelation to witnessing a thought:

What is your general state of mind? (disturbed, dull, distracted...) What about the three qualities, or gunas? (heavy, active, illumined) Is it correct thinking, incorrect, fantasy, memory, or sleep? Is the thought colored or not-colored? (and to what degree) How are the five colorings affecting the thought? (ignorance, I-ness,

attachment, aversion, fear)

It's not so complicated: Hopefully, when you read these few points above, theprocess oflabeling and witnessing is now starting to seem not so complicated. Itreally is easy to see al l of this in a moment, and the internal labeling takes only afew seconds. It really does get easier with practice.

Four stages of coloring: Now, we want to know what to do about thesecolorings that are normally obstacles to meditation and spiritual realization, andwhich often cause trouble in our external lives; that is, in the world of otherpeople, situations, and circumstances. The starting point is to observe what isthe current state of the coloring:

1. Active, aroused (udaram): Is the thought pattern active on the surfaceof the mind, or playing itself out through physical actions (through theinstruments of action, called karmendriyas, which include motion, grasping,and speaking)? These thought patterns and actions may be mild, extreme,

or somewhere in between. However, in any case, they are active.

2. Distanced, separated, cut off (vicchinna): Is the thought pattern lessactive right now, due to there being some distance or separation. Weexperience this often when the object of our desire is not physically in ourpresence. The attraction or aversion, for example, is still there, but not in asactive a form as if the object were right in front of us. It is as if we forgot

about the object for the now. It is actually still colored, but just not active(but also not really attenuated).

3. Attenuated, weakened (tanu): Has the thought pattern not just beeninterrupted, but actually been weakenedor attenuated? Sometimes we canthink that a deep habit pattern has been attenuated, but it really has notbeen weakened. When we are not in the presence of the object ofattachmentor aversion, that separation can appearto be attenuation, when

it actually is just not seen in the moment.

This is one of the big traps of changing the habits or conditionings of themind. First, it is true that we need to get some separation from the activestage to the distanced stage, but then it is essential to start to attenuate the

power of the coloring of the thought pattern.

4. Dormant, latent, seed (prasupta): Is the thought pattern in a dormant

or latentform, as if it were a seed that is not growing at the moment, butwhich could grow in the right circumstances?

The thought pattern might be temporarily in a dormant state, such as whenasleep, or when the mind is distracted elsewhere. However, when someother thought process comes, or some visual or auditory image comes inthrough the eyes and ears, the thought pattern is awakened again, with allof its coloring.

Where does all of this go? Through the process of Yoga meditation, thethought patterns are gradually weakened, then can mostly remain in a dormant

state. Then, in deep meditation the "seed" of the dormant can eventually beburned, and a burned seed can no longer grow. Then, one is free from that

previously coloredthought pattern.

Example: An example will help to understand the way these four stages work

Eventually the seed of the colored thoughtcan be burned in the fire of meditation,

and a burnt seed can no longer grow.




18/23

together. We'll use the physical example of four people, in relation to smokingcigarettes, because the example can be so clear. The principles apply not only toobjects such as cigarettes, but also to people, opinions, concepts, beliefs,thoughts or emotions.

Person A: Has never smoked and has never felt any desire to smoke.

When Person A sees a cigarette, he recognizes what it is. There is amemory impression in the chitta, but it is completely neutral--it just is amatter or recognition. It is not colored; it is aklishta. (The thought ofcigarettes might be colored by aversion, if he is offended by smoking, but

that is a different example.)

Person B: Has smoked for many years, but then quit several years ago.

Occasionally she still says, "I'd kill for a cigarette!" but does not smoke dueto health reasons. Her deep impression of cigarettes remains colored, andis actively playing out in both the unconscious and conscious, wakingstates. At times, the impression of cigarettes might not be active, such aswhen she is asleep, or doing some other distracting activity. However, at

the latent level, the impression is still very coloredin a potential form.

Person C: Has smoked for many years, but then quit several years ago.

He always says, "Oh, no, I don't want a cigarette; I never even think aboutit". At the same time his gestures and body language reveal somethingdifferent. He may have very coloredmental impressions ofattachment, butthey are not allowed to surface into consciousness. There is separationfrom the thought pattern, but the coloring has not truly been attenuated

(even though it goes into latent form during sleep, or when the mind isdistracted). This kind of blocking the coloring is notwhat is intended in

Yoga science.

Person D: Smoked for many years, but then quit several years ago. After

some time of struggling with the separation or cutting off phase(Vicchinna), she then sat with this desire during meditation, allowed theawareness of the attachmentto rise, gently refrained from engaging theimpressions, and watched the coloring gradually fade. During that time,the thought patterns were sometimes active, sometimes separated, andsometimes temporarily dormant. However, it is now as if she were a non-smoker. The desire has returned to seed form or is completely gone, notonly when asleep, or when the mind is distracted, but also when in the

presence of cigarettes in the external world.

What to do:

Notice the stage of individual thoughts: We want to observe our thinkingprocess often, in a gentle, non- udging way, noticing the stage of the coloring ofthought patterns. It can be great fun, not just hard work. The mind is quiteamusing the way that it so easily and quickly goes here and there, bothinternally and through the senses, seeking out and reacting to the objects ofdesire.

There are many thoughts traveling in the train of mind, and many are colored.This is how the mind works; it is not good or bad. By noticing the coloredthought patterns, understanding their nature by labeling them, we canincreasingly become a witness to the whole process, and in turn, become freefrom the coloring. Then, the spiritual insights can more easily come to theforefront of awareness in life and meditation.

Train the mind about coloring: An extremely important part ofattenuating, orreducing the coloring of the colored thought pattern is to train the mind that thiscoloring is going to bring nothing but further trouble.

It means training the mind that, "This is not useful!" (This is discussed in thenext section). This simple training is the beginning of attenuating the coloring(The process starts with observing, but then moves on to attenuating). It issimilar to training a small child; it all begins by labeling and saying what is usefuland not useful. Note that this is not a moral judgment as to what is good or bad.It is more like saying whether it is more useful to go left or right when taking aourney.

Often, we are stuck in a cycle: Often in life, we find that the coloredthoughtpatterns move between active and separated stages, and then back to active.They go in a cycle between these two. Either they are actively causingchallenges, or we are able to get some distance from them, like taking a

Literally say to your mind:"This colored thought is going to bring

only pain and suffering. Let it go, mind".




19/23

vacation.

Break the cycle: However, it is possible that we may never really attenuatethem when engaged in such a cycle, let alone get the colorings down into seedform, when we are stuck in this cycle. It is important to be aware of thispossibility, so that we can intentionally pursue the process of weakening thestrength of the coloring.

Meditation attenuates coloring: This is where meditation can be oftremendous value in getting free from these deep impressions. We sit quietly,focusing the mind, yet intentionally allow the cycling process to play out, right infront of our awareness. Gradually it weakens, so we can experience the deepersilence, where we can come in greater touch with the spiritual aspects ofmeditation.

top

Will I train my mind as to what is usefuland not useful?

Are you willing to train your mind?: Recall that at the beginning of the paper,

we spoke of negative thoughts as an example of labeling thoughts. We used thesimple example of internally saying, "Negative" to labelsuch a thought.

Now, the next piece of the process is to evaluate whether the thought is Usefulor Not Useful. This, in turn leads to the question of whether we will, or will notcultivate this thought, and whether we will or will not allow it to turn into actions.We may ask, for example, "Should I do it, or not do it?" "Should I give this any

energy, or let it go?"

A simple sequence might be like this:

1. "This thought is colored. It's aversion, though mild".2. "I'm not seeing clearly. I need to look at this more clearly".3. "This is Not Useful, mind".4. "I'm not going to act on this. Mind, we need to take a closer look at this,

and let go of any actions for now".

Or, like this:

1. "This thought is colored. It's attachment, and pretty strong".2. "Mind is fantasizing, but also can see this clearly".3. "The thought has some pure, sattvic qualities".4. "This may be colored, but it really is Usefuland serves others".5. "I'm going to do this, but mind, remember to do it for others".

Or, to be quiet for meditation:

1. "This is colored. I've been exploring this already, dealing with it".2. "Mind, this is Not Usefulright now".3. "Don't get entangled in this right now. Let it go".4. "Mind, focus on the stillness behind all these thoughts".

Cultivate the higher function of mind: The evaluation of thoughts beingUsefulor Not Usefulcomes from using the function of mind called buddhi, whichis the aspect of mind most important to cultivate. Most often, it is pretty obviouswhether a thought is Usefulor Not Useful. However, consciously noticing this is a

very important part of training the mind.

Talk to yourself: Then, you literally say to your mind either "Useful" or "NotUseful". This is spoken internally, not aloud. It is somewhat the way one mighttrain a small child. It is done very lovingly, but with a clear statement of the

reality of being Usefulor Not Useful.

The deeper, stronger, more profound

attenuating comes in thestillness and silence of meditation.

Train the mind:"Mind, this is notuseful!"

"Mind, this is useful!"

Literally say to your mind,

"Useful!" or "Not useful!"




20/23

To say that a thought is Not Usefulmakes it easier to then let go of the thoughtwithout it turning into a long train ofNot Usefulthoughts. It is also easier for the

thought to not turn into actions that are occurring only out of habit.

Cultivate the useful thoughts: If a thought is Useful, then it is easier tocultivate that thought, and bring it into action in the external world if that isappropriate. In this way, more of the Usefulthoughts are cultivated, while moreof the Not Usefulthoughts are dropped. This is an extremely useful part of theprocess of stabilizing and purifying the mind, which sets the stage for advanced

meditation and samadhi.

This labeling applies to all types of thoughts: To labelthoughts as UsefulorNot Useful applies to virtually all of the types of witnessing that are being

described here in this paper.

top

How does this relate to the Four Functions of Mind?

All of the witnessing practices described here play out in the field of the FourFunctions of Mind. The more the individual aspects are labeledand witnessed,the more one comes to see the elegant simplicity of the inner process of the four

functions.

Manas: driving actions and senses; sensory, processing mind

Chitta: storehouse of latent impressions, memories Ahamkara: I-maker or ego (though not "egotistical") Buddhi: knows, decides, judges, discriminates

From where did the thought come?: In consciously working with witnessingthe Four Functions of Mind, you can ask yourself, "From where did this thought,emotion, sensation, image, or impression arise?" It is not a question of lifehistory or psychodynamics, but of logistics. Where was this thought patternlocated a moment ago, just before it arose? You come to see that it arose fromthe place it was resting, the reservoir of the mind-field called chitta in Yoga

science. Whatever thought arises, it is always true that it arose from chitta.

So why should you ask yourself where the thought came from, if the answer isalways the same? It is a part of self-training, of becoming a witness to theprocess. Further, it allows you to have some distance from the thought itself. Itallow you to see clearly, instantly, in the moment, that, "This thought is not whoI am! Iam different from my thoughts! I am the one who is witness of all of

these thought patterns!"

How did this thought come to affect me?: Then, it allows you to be able topose the question, the reflection, "How did I get caught up in this thoughtpattern? How did I get entangled in this, thinking that this is who I am? That thishas something to do with me? Why is this thought pattern not neutral? Why is it

not a mere memory?"

You come to see the coloring agent, the one who took this otherwise neutralthought pattern, this mere memory, and turn it into something more, into a false

identity of "who I am". You come to see the effect ofahamkara, the ego.

A case of mistaken identity: You see that a mistake has been made--themistake of the ego thinking that this thought pattern has something to do withme. When that wisdom comes, it means that the function of mind called buddhiis now seeing clearly, and the manas, or mind is now much more free from thosethought patterns, rather than automatically reacting out of habit or conditioned

response.

A very high practice: Witnessingthe interplay of the Four Functions of Mind isa very high practice on the path of Self-Realization. Because there are only fourprocesses to witness, there is also a simplicity to it. It is not easy to do initially,

but there really is a simplicity to it. One hundred percent of the processes of themind involve only these four functions. By becoming witness to these fourprocesses, one is automatically moved in the direction of realizing the Self or

Atman, since that is ultimately the highest stance from which witnessing occurs.

Consciously witnessthe Four Functions of Mind,

while they are functioning.

Learn to see the mistake that this thought

has something to do with me, the realme.




21/23

top

How does this relate to the Levels of Consciousness?

To understand the relation between witnessing and the levels of consciousness,you might want to also review these two papers:

OM and the 7 Levels of Consciousness 4 Levels and 3 Domains of Consciousness

Latent level of consciousness: When the colored thought patterns (klishtavrittis) are in a latent, dormant form, they reside in the third level ofconsciousness (see below). This is the level called Prajna, which is also the DeepSleep, Subconscious, or Causal level.

Subtle level of consciousness: When those thought patterns begin to stir, thethought patterns start to interact in the Taijasa level, which is also the Dreaming,Unconscious, or Subtle. The thought patterns have not actually gone anywhere,traveled anywhere. Rather, the state of consciousness has shifted; they havesimply become active, though it is not seen consciously, in the waking state.

Gross level of consciousness: When the thought patterns break through thethreshold between conscious, and unconscious, they are experienced at theVaishvanara level, which is also the Waking, Conscious, or Gross. Now, thethought patterns can begin to effect actions and speech, as well as thoughts.Obviously a person can be in the conscious state and not consciously aware ofthe thinking process that is driving the actions. This is how our unconsciousprocess controls us, and this is part of the reason we want to become aware.

Do not block the levels of consciousness: Sometimes, it is easy to think thatif we can simply block these deeper levels, we can sit in the waking state andenjoy deep meditation. It may be peaceful to do this, but it will not bring deepmeditation. The deep Silence, Self, Atman, or Absolute Reality is underneath, orbeyond the other levels and the colored thought patterns. Therefore, it isessential to learn how to open the veil to the deeper layer.

Three parts to opening the veil: In opening the veil, there are three principlesor aspects of practice that go together:

1. Focus: The mind is trained to be able to pay attention, so as to not bedrawn here and there, whether due to the spontaneous rising of

impressions in meditation, or due to external stimuli.

2. Expansion: The ability to focus is accompanied by a willingness to expandthe conscious field through that which is normally unconscious, including

the center of consciousness.

3. Non-attachment: The ability to remain undisturbed, unaffected anduninvolved with the thoughts and impressions of the mind is the key

ingredient that must go along with focus and expansion.

With these three abilities, one can then witness the field of consciousness, andbegin the journey beyond.

top

Where does this fit in with other yoga practices?

AUM Sanskrit

States of

Consciousness

Levels of

Consciousness

Levels of

Reality

A Vaishvanara Waking ConsciousGross

U Taijasa Dreaming UnconsciousSubtle

M Prajna Deep Sleep SubconsciousCausal

SilenceTuriya /

Fourth

Turiya /

Fourth

Consciousness /

Self / Atman

Absolute

Reality

The seed thoughts awaken, and arisethrough the levels of mind, leading to

thoughts, emotions, actions, and speech.

Three companions:

Focus, Expansion, Non-attachment




22/23

Body, breath, and mind: It is most useful to work with the grosser aspects ofbody, breath, and mind. Then you are better able to do these witnessingpractices. It does not mean that you cannot begin the labeling and witnessingpractices immediately--that would not be true. However, the foundation practicesare really quite beneficial. If the body is uncomfortable, the breath erratic, andthe mindtroubled, then these witnessing practices might end up worry sessions

rather than peaceful, contemplative observations.

See also the article Seven Skills to Cultivate for Meditation.

The witnessing practices set the stage for the deeper practices of meditation,wherein you consciously, intentionally, willfully allow your attention to go into thespace beyond all of the processes of mind. Theoretically, one could go directly tothat space, bypassing all of the other work, including with body, breath, andmind, including these witnessing practices. However, to directly go beyond all of

this is extremely difficult and might not be the better approach for most seekers.

Position of witnessing in practice: A simple way of graphically describing the

relative position of these witnessing practices is like this:

To be able to witness your thinking process means first having the mindsomewhat stable. The witnessing skill is then cultivated. This in turn leads to

deep meditation.

top

Witnessing in meditation

Discriminating in meditation: Ultimately, the one stance from which all ofthese thoughts and aspects of mind can be witnessedis the Self, the Atman. InYoga, the process is described as discriminating between Purusha and Prakriti

(approximately, though crudely translated as consciousness and matter).

See also the Witnessing Notes and Discrimination Notes on the Yoga Sutras.

Know yourself: By whichever philosophical model one follows, this process oflabeling and witnessing thought processes and patterns is a profoundly usefulpractice on the path to Enlightenment. It is a major part of the perennial wisdomthat suggests that you, "Know Yourself" to follow the spiritual journey. It is the

ourney from the mere self to the True Self.

Witnessing is an essential skill: The ability to witness the individual thoughtsand the whole stream of thoughts is one of the important skills in practicingmeditation. In this way meditation can turn into the higher state of samadhi. Itmeans that the mind is truly able to focus without being disturbed. Then, thisfocus (one-pointedness called ekagra) and the quality of being undisturbed bythe thoughts (non-attachment, or vairagya) can allow a natural piercing of the

layers of consciousness, and expansion to That which is beyond.

Patience and practice: To do this process oflabeling and witnessing requirespatience and practice. Like most things, it can look difficult at first, though it

truly is an easy thing to do.

Witnessing the mind leads onebeyondthe process of mind,

through deep meditation.

Foundation practices > Witnessing > Deep Meditation

A universal teaching:Know yourself!

Journey from the mere self

to the True Self.




23/23

-------

This site is devoted to presenting the ancient Self-Realization path of theTradition of the Himalayan masters in simple, understandable and beneficialways, while not compromising quality or depth. The goal of our sadhana orpractices is the highest Joy that comes from the Realization in directexperience of the center of consciousness, the Self, the Atman or Purusha,which is one and the same with the Absolute Reality. This Self-Realizationcomes through Yoga meditation of the Yoga Sutras, the contemplative insightof Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra, the

three of which complement one another like fingers on a hand. We employ theclassical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well asHatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga.Meditation, contemplation, mantra and prayer finally converge into a unifiedforce directed towards the final stage, piercing the pearl of wisdom called bindu,leading to the Absolute.

The Art of Joyful Living

Rama, Swami Rama

Best Price $0.01or Buy New

Privacy Information

Yoga Nidra Meditation CD

Swami Jnaneshvara ...


Privacy Information

Transcendental Meditation

Try a method that is effective and natural. Learn the benefits today.www.TM.org


Date post:	06-Apr-2018
Category:	Documents
Upload:	suder
View:	216 times
Download:	0 times

Thought Coloring

Documents