Comparing the 5 Vrittis of Yoga to REBT/C (Rational Emotive Behaviour Therapy/Coaching)

Last November, my friend and fellow therapist Harry Toogood and I created our own 7 day DIY yoga retreat in Morocco. We immersed ourselves in yoga philosophy and practice, with three hours of practice each day alongside Satsang (or 'being in the company of truth"), where we delved into and discussed the Yoga Sutras of Patanjali. Our discussions focused on the five Vrittis; the mental fluctuations that shape perception and suffering. These ideas have stayed with us and we continue to explore the concepts during our regular walks and sea swims.

At the start of the retreat, to deepen our practice, we adopted the chant Asato Maa Sat Gamaya, finding a particularly evocative recording by Ravi Shankar and George Harrison. Chanting has been shown to enhance clarity of thought by reducing mental clutter and fostering mindfulness (Brandmeyer & Delorme, 2013). Chanting stimulates the vagus nerve, promoting relaxation and emotional regulation by activating the parasympathetic nervous system, the part of the nervous system responsible for our ability to relax (PubMed). We have continued to use this chant during some of our walks and before a sea swim.

Since this retreat, I have been considering how the Vrittis compare to Rational Emotive Behavior Therapy (REBT), a therapeutic approach founded by Albert Ellis which predates the emergence of Aaron Beck’s Cognitive Behavioural Therapy by a decade. I have utilised REBT in my therapy and coaching approaches for over ten years. The ABCDE model is a simple and effective framework for tackling cognitive distortions. I compare REBT to CBT here.

Patanjali’s Vrittis and REBT both examine how thoughts shape our emotional experience, although their aims differ. Patanjali emphasises quietening the mind to reach liberation (Kaivalya), whereas REBT focuses on restructuring irrational or unhelpful beliefs to improve emotional and psychological well-being.

Comparing the Five Vrittis to REBT’s Cognitive Distortions

Pramana (Correct Perception) vs. REBT’s Rational Thinking

Pramana means valid knowledge; knowledge through direct experience, inference, or an authoritative source. During our discussions Harry and I dubbed this one “It is what it is.”. On the surface, this is largely a healthy way of thinking. However, sometimes, what feels like correct knowledge might be subtly influenced by our unconscious biases, emotional states, or social conditioning, leading to a false sense of certainty.

REBT also values rational thinking and actively challenges dogmatic beliefs (e.g. “I must be perfect.”).

Both recognise that even "correct" thoughts can become limiting if held too rigidly.

Viparyaya (Misperception) vs. REBT’s Irrational Beliefs

Viparyaya is false perception. So we see something that is there but misinterpret it, like mistaking a rope for a snake. We called this “Fake news.”.

REBT identifies cognitive distortions, or "thinking traps" like catastrophising and overgeneralisation.

Both emphasise discerning truth from illusion.

Vikalpa (Imagination) vs. REBT’s Unhelpful “What If” Thinking

Vikalpa is unchecked imagination and assumptions not based in reality; what we called “Delusional thinking.”

REBT warns against anxious “what if” thinking (“What if I fail and everyone rejects me?”) and promotes are more rational approach to situations.

Both approaches stress the importance of grounding the mind in reality.

Nidra (Deep Sleep) vs. REBT’s Avoidance and Numbing

Nidra (meaning sleep) refers to place with a lack of awareness; mental dullness or avoidance, where perception ceases. Harry and I linked this to the Flight or Freeze response.

REBT identifies emotional avoidance and numbing (“I’ll just distract myself instead of addressing my problems.”) and instead encourages the acceptance of discomfort as being tolerable.

Both approaches encourage mindful awareness over disengagement.

Smriti (Memory) vs. REBT’s Core Beliefs

Smriti is memory and mental imprints from the past. We referred to this vritti as “If it’s hysterical, it’s historical”.¹ These memories can shape our identity, decision-making, and responses to various situations in life.

REBT explores deep-seated core beliefs (“I am not good enough”) which have been formed by past experiences and where they impact on our current wellbeing, or prove to be barriers to our progression.

Both highlight how conditioning shapes suffering and encourage the examining and reshaping of entrenched memories.

Key Parallels and Differences

	Yoga Sutra Vrittis - “Mind modifications”	REBT (Beliefs & Cognitive Restructuring)
Aim	Liberation - stilling mental fluctuations to reach pure awareness	Improved psychological well-being through changing irrational beliefs
Cause of Suffering	Attachment to Vrittis (mental fluctuations), leading to illusion (Avidya)	Irrational beliefs that drive distressing emotions and behaviours
Therapeutic Process	Yoga practices (asana, pranayama, meditation, satsang) cultivate detachment from Vrittis	Identifying and disputing irrational beliefs (using the ABCDE Model)
Ultimate Goal	Transcendence of thought for pure consciousness	Developing rational, flexible beliefs for psychological health

In summary, both systems seek to free individuals from mental suffering.

Yoga, through meditation and self-inquiry, helps us to observe and detach from thoughts rather than react impulsively.

REBT offers a structured way to challenge and reframe irrational beliefs, making it useful for those of us who struggle with cognitive distortions which can hold us back in life.

As both a long term yoga practitioner and a therapeutic coach, I appreciate the insights from the Yoga Sutras. I continue to recognise the practical value of using the REBT in my work with clients.

¹ The phrase “If it’s hysterical, it’s historical” is widely used in therapeutic contexts to suggest that intense emotional reactions often have roots in past experiences. However, it is important to acknowledge that the word "hysterical" has historically been used in a pejorative way, particularly in relation to women, and can carry unintended implications. In this context, the phrase is used to highlight how unresolved past experiences can shape present emotional responses and I do not intend to use it flippantly.