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Yoga, Prana & the Duality Of Man
Some of the terms used in Yoga are necessarily to be known. For
Yoga takes man for a special purpose and studies him for a
special end and, therefore, only troubles itself about two great
facts regarding man, mind and body. First, he is a unit, a unit
of consciousness. That is a point to be definitely grasped. There
is only one of him in each set of envelopes, and sometimes the
Theosophist has to revise his ideas about man when he begins this
practical line. Theosophy quite usefully and rightly, for the
understanding of the human constitution, divides man into many
parts and pieces. We talk of physical, astral, mental, etc. Or we
talk about Sthula-sarira, Sukshma-sarira, Karana-sarira, and so
on. Sometimes we divide man into Anna-maya-kosa, Prana-maya-kosa,
Mano-maya-kosa, etc. We divide man into so many pieces in order
to study him thoroughly, that we can hardly find the man because
of the pieces. This is, so to say, for the study of human anatomy
and physiology.
But Yoga is practical and psychological. I am not complaining of
the various sub-divisions of other systems. They are necessary
for the purpose of those systems. But Yoga, for its practical
purposes, considers man simply as a dualityÄmind and body, a unit
of consciousness in a set of envelopes. This is not the duality
of the Self and the Not-Self. For in Yoga, "Self" includes
consciousness plus such matter as it cannot distinguish from
itself, and Not-Self is only the matter it can put aside.
Man is not pure Self, pure consciousness, Samvid. That is an
abstraction. In the concrete universe there are always the Self
and His sheaths, however tenuous the latter may be, so that a
unit of consciousness is inseparable from matter, and a Jivatma,
or Monad, is invariably consciousness plus matter.
In order that this may come out clearly, two terms are used in
Yoga as constituting manÄPrana and Pradhana, life-breath and
matter. Prana is not only the life-breath of the body, but the
totality of the life forces of the universe or, in other words,
the life-side of the universe.
"I am Prana," says Indra. Prana here means the totality of the
life-forces. They are taken as consciousness, mind. Pradhana is
the term used for matter. Body, or the opposite of mind, means
for the yogi in practice so much of the appropriated matter of
the outer world as he is able to put away from himself, to
distinguish from his own consciousness.
This division is very significant and useful, if you can catch
clearly hold of the root idea. Of course, looking at the thing
from beginning to end, you will see Prana, the great Life, the
great Self, always present in all, and you will see the
envelopes, the bodies, the sheaths, present at the different
stages, taking different forms; but from the standpoint of yogic
practice, that is called Prana, or Self, with which the man
identifies himself for the time, including every sheath of matter
from which the man is unable to separate himself in
consciousness. That unit, to the yogi, is the Self, so that it is
a changing quantity. As he drops off one sheath after another and
says: " That is not myself," he is coming nearer and nearer to
his highest point, to consciousness in a single film, in a single
atom of matter, a Monad. For all practical purposes of Yoga, the
man, the working, conscious man, is so much of him as he cannot
separate from the matter enclosing him, or with which he is
connected. Only that is body which the man is able to put aside
and say: "This is not I, but mine." We find we have a whole
series of terms in Yoga which may be repeated over and over
again. All the states of mind exist on every plane, says Vyasa,
and this way of dealing with man enables the same significant
words, as we shall see in a moment, to be used over and over
again, with an ever subtler connotation; they all become
relative, and are equally true at each stage of evolution.
Now it is quite clear that, so far as many of us are concerned,
the physical body is the only thing of which we can say: " It is
not myself "; so that, in the practice of Yoga at first, for you,
all the words that would be used in it to describe the states of
consciousness, the states of mind, would deal with the waking
consciousness in the body as the lowest state, and, rising up
from that, all the words would be relative terms, implying a
distinct and recognisable state of the mind in relation to that
which is the lowest. In order to know how you shall begin to
apply to yourselves the various terms used to describe the states
of mind, you must carefully analyse your own consciousness, and
find out how much of it is really consciousness, and how much is
matter so closely appropriated that you cannot separate it from
yourself.
Taken From "An Introduction To Yoga" by Annie Besant
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