Patanjali’s famous definition of yoga is “yogas chitta vritti nirodhah”, which means “yoga is the removal of the fluctuations of the mind”. Chitta is mind, vrittis are thought impulses, nirodah is removal.

In the context of yoga, the presence of vrittis in consciousness is regarded as impediments to enlightenment. Swami Vivekananda uses the metaphor of a lake to illustrate this concept: “[Chitta] is the mind-stuff, and Vrttis are the waves and ripples rising in it when external causes impinge on it.

Abhyāsa, in Hinduism, is a spiritual practice which is regularly and constantly practised over a long period of time. It has been prescribed by the great sage Patanjali Maharishi in his Yoga Sutras, and by Lord Krishna in the Bhagavad Gita as an essential means to control the mind, together with Vairāgya.

Samadhi refers to a blissful state where the yogi is absorbed into the One. Samadhi is the main technique the yogin learns by which to dive into the depths of the mind to achieve Kaivalya. The author describes yoga and then the nature and the means to attaining samādhi. 

The Yogasutras of Patanjali, the foundational text of Yoga school of Hinduism, uses the term Ishvara in 11 verses: I.23 through I.29, II.1, II.2, II.32 and II.45. Ever since the Sutra's release, Hindu scholars have debated and commented on who or what is Isvara? These commentaries range from defining Isvara from a "personal god" to "special self" to "anything that has spiritual significance to the individual". Whicher explains that while Patanjali's terse verses can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".

Patanjali defines Isvara (Sanskrit: ईश्वर) in verse 24 of Book 1, as "a special Self (पुरुषविशेष, puruṣa-viśeṣa)",

Sanskrit: क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ – Yoga Sutras I.24

This sutra of Yoga philosophy of Hinduism adds the characteristics of Isvara as that special Self which is unaffected (अपरामृष्ट, ###i) by one's obstacles/hardships (क्लेश, klesha), one's circumstances created by past or one's current actions (कर्म, karma), one's life fruits (विपाक, vipâka), and one's psychological dispositions/intentions (आशय, ashaya).

Patanjali's concept of Isvara is neither a creator God nor the universal Absolute of Advaita Vedanta school of Hinduism

Patanjali lists nine antarayas, the deep-seated impediments to spiritual progress.

Alexander Medin share seven more ways to enter the Mind.

Samāpatti stands for correct (samyag) acquisition (āpatti) of Truth. It is a form of alaukika-pratyakṣa (extraordinary perception) forming thus a legitimate part of the perceptual (pratyakṣa]] instruments of adequate knowledge (pramāṇa).

In Patañjali's Yoga Sutras it is used to differentiate a spontaneously arrived at state of meditation or dhyāna. Meditation without seed is considered a likely, though unforeseeable, outcome of regularly and properly conducted meditation with object or seed (bīja).

Pantanjali seems to indicate that mastery of this state is the supreme end of Yoga. The mundane and observable effect may be the body's reaction to freedom from habitual mentation, amongst other health benefits.

The effect may be the body's reaction to freedom from habitual mentation. Yogic thinkers consider both attachment to, and avoidance of this state a very real danger to further advancement; although at the same time, it is the first and absolutely necessary step toward nirvāṇa. This condition may be arrived at as well without any kind of yogic training. As such it can be viewed as deriving from a temporary release from habitual thought patterns.

Kleśa (sanskrit क्लेश, also klesha ) is a term from Indian philosophy and yoga, meaning a "poison". The third śloka of the second chapter of Patañjali's Yogasūtra explicitly identifies Five Poisons (Sanskrit: pañcakleśā):

अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः॥३॥
Avidyāsmitārāgadveṣābhiniveśāḥ pañca kleśāḥ
Translated into English, these five (pañca) Kleśa-s or Afflictions (kleśāḥ) are:

• Ignorance (in the form of a misapprehension about reality) (ávidyā),
• Egoism (in the form of an erroneous identification of the Self with the intellect) (asmitā),
• Attachment (rāga),
• Aversion (dveṣa), and
• Fear of death (which is derived from clinging ignorantly to life) (abhiniveśāḥ)

Who is watching? Who is seen? How can we watch ourselves? Who are you really? This lecture goes very deep.

The role of Self is central to the idea of Saṃyoga, Citta, Self-awareness and other concepts.

Ashtanga Yoga describes the eight limbs that together constitute Rāja Yoga. The practice of yoga is an art and science dedicated to creating union between body, mind and spirit.

• Yama. The first limb, yama, deals with one's ethical standards and sense of integrity, focusing on our behavior and how we conduct ourselves in life. 
• Niyama. Niyama, the second limb, has to do with self-discipline and spiritual observances. 
• Asana
• Pranayama
• Pratyahara
• Dharana
• Dhyana
• Samadhi

Asana is thus a posture that one can hold for a period of time, staying relaxed, steady, comfortable and motionless. Patanjali does not list any specific asana, except the terse suggestion, "posture one can hold with comfort and motionlessness".

 Āraṇya translates verse II.47 of Yoga sutra as, "asanas are perfected over time by relaxation of effort with meditation on the infinite"; this combination and practice stops the quivering of body.[48] The posture that causes pain or restlessness is not a yogic posture. Other secondary texts studying Patanjali's sutra state that one requirement of correct posture is to keep breast, neck and head erect (proper spinal posture)

Prāṇāyāma is made out of two Sanskrit words prāṇa (प्राण, breath) and āyāma (आयाम, restraining, extending, stretching).

Prāṇāyāma, which is the practice of consciously regulating breath (inhalation and exhalation). This is done in several ways, inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, slowing the inhalation and exhalation, consciously changing the time/length of breath (deep, short breathing).

Pratyāhāra is a combination of two Sanskrit words prati- (the prefix प्रति-, "towards") and āhāra (आहार, "bring near, fetch").

Pratyahara is fetching and bringing near one's awareness and one's thoughts to within. It is a process of withdrawing one's thoughts from external objects, things, person, situation. It is turning one's attention to one's true Self, one's inner world, experiencing and examining self. It is a step of self extraction and abstraction. Pratyahara is not consciously closing one's eyes to the sensory world, it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.

Pratyahara marks the transition of yoga experience from first four limbs that perfect external forms to last three limbs that perfect inner state, from outside to inside, from outer sphere of body to inner sphere of spirit.

R. Alexander Medin has been teaching Yoga around the world for over 20 years.

In 2002, he became certified by Sri K. Pattabhi Jois from Mysore, India. Pattabhi Jois (1915-2009) developed the style of Vinyasa Yoga known as Ashtanga. Only 35 people worldwide have obtained the certification as Ashtanga teachers by Pattabhi Jois, Alexander being one of them. 

Alexander has a Master's Degree in Sanskrit and Indian religions and has spent many years studying in India. He regularly writes about Yoga and many of his articles have been published in leading, international journals about Yoga. He translated the Yoga Sutras and Bhagavad Gita to Norwegian. And now shares his knowledge with you.

Alexander summarizes what you  have been taught along with some extra words of wisdom.

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Benjamin talks about what volunteering at Nosen Yoga Retreat is like and what you can expect. You can learn more about volunteering at Nosen.