a conceptual understanding of what we are trying to do is vital, as long
as we do not imagine that it is a substitute for practice. It is an aid to
practice. An architectural plan is not the same thing as the building it
self, but it is certainly an important element in bringing about its real
ization.
Yoga has precise definitions of mind and consciousness, and the
English words we use do not always correspond well to the Sanskrit. I
will explain them as I go along, but suffice to say that normal English
usage often uses mind and consciousness synonymously. In the preci
sion of the Sanskrit, mind is described as an aspect or part of con
sciousness. The mind forms the outer layer of consciousness (citta) in
the same way as the skeletal and muscular body is the outer sheath that
contains the inner body of vital organs and circulatory and respiratory
systems. Consciousness means our capacity to be aware, both exter
nally as well as internally, which we call self-awareness. One good
image for consciousness is a lake. The pure waters of a lake reflect the
beauty around it (external), and one can also see right through the
clear water to the bottom (internal). Similarly a pure mind can reflect
the beauty in the world around it, and when the mind is still, the
beauty of the Self, or soul, is seen reflected in it. But we all know what
stagnation and pollution do to a lake. As one has to keep the water of
a lake clean, so it is yoga's job to clean and calm the thought waves
that disturb our awareness.
What then are the movements and fluctuations of the mind of
which Patanjali wrote? In the image of the lake, they are ripples and
waves on its surface and currents and movements in its depths. We all
recognize how odd thoughts ruffle the surface of our minds, "Oh, I've
forgotten to buy the carrots," or "My boss doesn't like me." We no
tice how outside disturbances create inner ones, "Their mindless
chatter is making it impossible for me to concentrate." In yogic terms,
mindless chatter, others' or our own, is a lot of distracting ripplt·s. So
also do our desires, dislikes, jealousies, doubts, and fears l'rupt to thl·
I' I. A ll I T V T II 1'. M 1'. N T A I. II ll I I V I M A N .1 .\ )