The Five Bodies (Koshas) of Yoga Psychology
Mahaprana is one in form, yet its layers of manifestation appear to be distinguishable from one another. Although they appear to be independent, they are in fact one and of the same source. There is a simple analogy to explain Mahaprana which is taught by Swami Niranjanandanda. He explains that Mahaprana is like white light; to the visible eye it appears to represent only one shade of color, but when put through a crystal all of the colors within the light spectrum can be seen. While the light is one in form, it can be divided into many separate pieces, yet ultimately it is still one singularity.
In yoga psychology it is understood that all of the layers that form the human being are interlink and ultimately unified within one structure. While distinctions between the varieties of layers within our being exist, the stratums that qualify the human system are inevitably linked through the origins of their creation which is Mahaprana. Western science’s approach to human healthcare has usually been conducted by dividing the various aspects of the human being into separate parts, treating each as a separate entity with separate problems. For the physical body we have medicine, surgery and therapy; for the mental, we have psychology; for the spiritual, we have religion. However in yoga psychology the practice and application of treatment is looked at holistically, and while it is believed that there are various distinguishing aspects within the human being, they are all ultimately interdependent and inseparable from one another; treating the mind will have an effect on the body in the same manner that treating the body will affect the mind.
Yoga psychology would not argue that understanding the operations of the various entities within the human being is irrelevant, as there have been considerable research in yoga on the functions of each of the constitutions within the human being. Instead, yoga psychology believes that a prognosis on a disease or disorder should be taken from the system as a whole rather than basing a diagnosis on a single irregularity within one system. One of the common examples explained in yoga psychology and yoga therapy is that of the relationship between constipation and lethargy/depression. It is believed that constipation within the digestive track will lead to a depressed physiological function as the organs within the body will not receive proper nutrients for their optimal function. With the organs dysfunctional and the digest track congested, the mind will undoubtedly receive these signals from the body and try to respond by encouraging a solution to the disorder. If no action is taken to treat the body, the mind will likely follow the same path as the body, entering into a state of mental constipation which leads to depression, lack of desire and will power, as well as reduce vitality and stamina. In the end, the disorder of the mind and body are interlinked.
It is vitally important to understand all of the symptoms related to a dysfunction or disorder, not only within the physical body but the mental body as well, as treating them independently may not provide a solution to the problem. This can be easily expressed in a metaphor. A problem within the body and/or mind must be viewed from a complete perspective. Like a tree, a problem may have many branches, limbs, and leaves. Treating the disorder by cutting of one of the branches is not going to solve the problem as the branches can simply grow back. Rather, the problem must be traced back to its origins to the trunk or the roots; once this has been achieved then the problem can be eliminated permanently. A common example of this is back pain and neck pain. Although pain can be caused by physically injury, there are also many instances in which psychological traumas have lead to the onset of a specific pain. Individuals who try to treat such pain simply with medicine or message therapy have not found results, but once they pursue psychological help the pain may often times vanish without any physical treatment. Therefore, understanding the complete nature of the problem is paramount to treating it. While using things like medication and intrusive surgery may help in some instance, greater efficiency and sustainability can be accomplished in human healthcare by applying a more complete and holistic approach to treatment. Yoga Psychology does not rule out the use of western medicine; rather it seeks to explore its fullest potential.
Understanding the Bodies with the Human System
In yoga psychology, the physical and mental bodies are not considered to be the only layers of the human being. Instead, there are believed to be five different sheaths, all of their own unique elemental form and structure. Again, although it may appear that each of these forms are separate, they are all derived from the basic cosmic energy Mahaprana, but they each play their own unique role in constituting the form of the human being. These layers are called the pancha kosha or five sheaths. They are: annamaya kosha (the food body or physical body); pranamaya kosha (the pranic body); manomaya kosha (the mental body); vijnanamaya kosha (the astral body); and anandamaya kosha (the bliss body). Each of these bodies combines to justify the complete range of a human being’s existence.
Annamaya Kosha
Annamaya Kosha is considered to be the food body; however it is also justifiably the physical body. The reason it has been termed the food body is because of its nature which is dependent upon food, air, and water for its survival, all elements of the grosser or more tangible forms of prana. The survival of the pranic body is determined by two main factors; the first is a constant intake of nutrients from the physical world. The second is a seamless supply of prana, without which annamaya kosha would not exist. The pranic supply to the body is believed to supersede the nutrient supply as there have been many instances in which yogis have survived solely on the supply of prana without any consumption of food or water.
Pranamaya Kosha
Pranamaya kosha is the next major body or sheath within the human being, and is referred to as the vital sheath as it is composed completely of pranic energy. Annamaya kosha and pranamaya kosha form the basis for the human structure. They are relatively the same size as one another. These two koshas are often referred to as the vehicle for all other bodies, and are responsible for containing the soul or spirit. For a spiritual aspirant, mastery and understanding of annamaya kosha and pranamaya kosha are prerequisites to their growth and development. If these two layers are not controlled than it is near to impossible to achieve the higher states of consciousness in spirituality. Because of this, yoga has many practices designed to discipline, vitalize, and control these two bodies, including the asanas (yoga postures), pranayama (breathing techniques) and kriya (purification practice). From a psychological perspective, the physical body and pranic body must be in good balance, otherwise there will certainly be dis-unification and potential dysfunction within the other 3 bodies.
As we progress through the various kosha, the dispositions of a sheath are more subtle than its predecessor. The pranic body is considered to be more subtle in nature than the physical body. pranamaya kosha also supplies all of the energy to the annamaya kosha, and the pranic body is supported by the manomaya kosha, and manomaya kosha by vijnanamaya kosha, and vijnanamaya kosha by anandamaya kosha.
Manomaya Kosha
Manomaya kosha is the mental sheath, and is responsible for regulating all thoughts and actions within the human being. It also acts as a mediator between the more material koshas (pranamaya and annamaya) and the elementally subtle koshas (vijnanamaya and anadamaya). Manomaya kosha relays information to and from the various bodies, and is responsible for absorbing all of the input from the external world as well as receiving information from the intuitive world. With such information, it regulates and executes decisions and moderates the activities of prana and the physical body. Manomaya kosha has various levels of its own, including conscious, unconscious, and subconscious layers similar to Freudian theories. These will be discussed in greater lengths within other articles.
Where as annamaya kosha and pranamaya kosha are time limited, or dependent upon the movement and passage of time and space, manomaya kosha is not. It has the ability to transfers through the past, present and future, and therefore possesses greater freedom over the other two koshas (relatively speaking within the limits of the human being’s structure and existence). The mental sheath is the first of the sheaths mentioned thus far that can also transfer beyond the limits of the human form, and can reach beyond the boundaries its own physical being. On a rudimentary level, thoughts can be expressed in imageries that extend beyond the direct experience of the human being. On a more advanced level, manomaya kosha can transcend beyond the physical and into the more cosmic and universal dimensions, starting with its relationship to vijnanamaya kosha.
Vijnanamaya Kosha
Vijnanamaya kosha is the next substantial sheath within the human body, and is referred to as the astral sheath as it is composed of material that is woven into the fabric of the cosmos. There is perfect continuity between the individual’s vijnanamaya kosha and the universal’s, thereby allowing the individual to be directly connected to the elements of the universal. When consciousness or the spiritual aspirant is awakened the vijnanamaya kosha, they begin to experience life on a more subtle plain of experience. The qualities of wisdom usually unveil themselves at this level as life is experience on an intuitive level and one is able to perceive the underlying mechanisms of the manifested reality.
Anandamaya Kosha
The final kosha said to be existent within the human system is anandamaya kosha, or the bliss sheath. It is considered to be the most subtle sheath as it is composed of a primordial essence that extends beyond the duality of the manifested and unmanifested reality. It is also considered to be the causal and transcendental body because once it is awakened the human being is able to enter the limitless bonds of the universal consciousness.
In yoga psychology, we usually take direct action to influence annamaya, pranamaya, and manomaya kosha as these three bodies contain the bulk of our samskaras (past impressions), individualistic perception or ego, and disorders and dysfunctions. They are the bodies that require purification as the other 2 bodies remain, for the most part, inactive or unconscious until the mind is awakened to their nature and reality. Before life can be experienced through the effects of vijnanamaya and anandamaya kosha, the physical, pranic, and mental body must all be balanced and operating in a unified manner. For this reason, yoga has invented a plethora of practices and techniques which help to create the conditions necessary for spiritual awakening.
Yet it is not just the spiritual aspirant who should pursue a well unified and healthy annamaya, pranamaya, and manomaya kosha; in fact, everyone can benefit from the wellbeing of all three of these bodies as their health will lead to greater strength, vitality, longevity, concentration, happiness, and stability. Although one can pursue higher states of awareness by maintain a healthy mind, body, and energetic system, it does not have to be the goal for everyone. It simply forms the conditions necessary to have a strong foundation for approaching more difficult and complex aspirations in life. It is also not necessary for one to be spiritual or believe in higher forms of creation in order to practice or receive guidance through yoga psychology. Rather, openness to the potential of human life must be generated, as well as a comprehension of the interdependence of the various bodies that exist within us. Yoga psychology pursues a state of harmonic continuity within the human system to help envelope a strong individual capable of facing life’s situations with will, strength, and confidence. Yoga psychology is not a religious dogma nor does it require a secular devotion of any type; its practices are scientific and based upon relative logic and supported, in many instances, by western science. Therefore yoga psychology is both a practice for the laymen as well as the student of spirituality who wishes to live a health and fruitful life.