Yogic Subtle Body Anatomy: The Koshas

The Kosha/Kosa model is a tool, not an ultimate truth. It is a helpful model to help yoga practitioners learn more about themselves and understand how the physical body influences the energetic body, the mind, the wisdom body and the bliss body, where we unite with the divine within us. Some concepts discussed in this article may diverge from your faith and belief system. Please do not take these as a critique. Take them as a perspective, not an ultimate thought. Some Eastern philosophical concepts often clash with Christian, Jewish and Islamic theologies. I am not saying that the Eastern philosophies are better or more right. It is a matter of perspective. You do not have to agree. Approach the following information with an open mind and heart. I hope you may find some food for your thoughts and potential inspiration.

Our bodies are multi-dimensional comprising the physical, the breath, the mind, the senses, emotions and a deeper intellect which helps us come to conclusions and reach free, happy and unbounded states (Kaminoff). The body is also divided into three dimensions: the physical, the subtle/astral and the causal (Motoyama, 2006).

History

We find the first mention of this system in the Taittiriya Upanishad (2.1-5) around the 6th century BC (Mallison & Singleton, 2017). However, there are no mentions of the model pre-seventeenth century, which may suggest that it was a more modern take on the yogic body. A mention is found in 1623 CE in the Yuktabhavadeva, but only one line (3.6) (ibid). Other mentions are included in the Trisikhibrahmanopanisad (12-13) and Tejobindupanishad (4.74-5 6.56) but without great details (ibid). A more systematic review of the model is found in Iyengar’s work in the eight volumes of the Astadala Yogamala (2000) and Light on Life (2005). Satyananda Saraswati also utilises this model while working with Yoga Nidra (his Yoga Nidra book was published in 2002); it is uncertain whether he actually invented Yoga Nidra and hence reinforced this model or if these theories come from his predecessors. It is possible (more research is needed) that combining Iyengar and Saraswati's work in the West has helped spread this model and its establishment in contemporary yoga theories. The emerging discipline of Yoga Therapy has adopted the model to assess clients’ imbalances and identify the scope of therapy.

With this said, I would like to invite the readers to take this model as a useful tool, not a divine message. Evidence collected from Mallison and Singerton highlights how this model has been rather secondary compared to the Vayus, Chakras and Nadis, where we find much more evidence and details in the Vedas, Upanishads and other yogic texts. With this said, this model is not to be considered inferior. It is probably simply a more modern intake of the yogic anatomy and body and a tool for self-discovery.

To my understanding, this model’s language is less esoteric and much easier to understand for the Western mind, hence why it has been adopted by Iyengar, Satyananda Saraswati and the Yoga Therapy community.

Panchamaya koshas

The five sheaths summarised with the term Panchakosha, from gross to fine are:

Annamaya kosha, physical, "food" sheath (Anna)
Pranamaya kosha, energetic, "energy" sheath (Prana)
Manomaya kosha, mental, "mind" or thinking sheath (Manas)
Vijñānamaya kosha, intuitive, "discernment", "knowledge", or “wisdom“ sheath (Vijñāna)
Anandamaya kosha, love, spirit "bliss" sheath (Ananda)

We should not see these layers as individual entities which merely interconnect, these sheets are part of one system and they overlap, one cannot exist without the other and they all influence one another. The breath, prana or vital force unifies the body and mind. It is important to understand that the body and mind are not separate but rather one, we often suppress one or the other, which can lead to imbalances and dis-ease (Stephens, 2017).

These sheaths are a representation, they are a tool to become aware of them, they are not reality. In the workshop, we have experienced how they all work together as part of one, they help us to better understand how these five dimensions of being work, becoming more aware and conscious (Iyengar, 2005).

In details

Moving and breathing are the best ways to access these and better understand oneself. Below we will discuss what each layer encompasses and how they intertwine to create our unique self.

Annamaya kosha - This is the three-dimensional physical body we inhabit throughout our life, the vessel holding or being held (depending on how you want to see it) by the other four sheaths. When this layer is in balance, we witness health and vitality. When this layer is forgotten or mistreated, we may experience pain, discomfort and physical sickness. If this sheath is out of balance, all the others will be impacted, leading to a dull or perturbated mind, lack of vision, direction in life and hope.
Asanas and body awareness are great tools to become aware of where we are in the journey; they can help us to regain health or enhance our vitality. Iyengar invites us to make every pore of the skin become an eye while performing asanas to dynamically extend from the core of your being outwards, radiating from the centre (Iyengar, 2005). Activating the skin, we develop skin sensitivity. The skin holds our sensory nerves while the tissue underneath, the connective tissue and fascia, contain motor nerves, which are the feedback mechanisms connecting the physical body with the nervous system and feedbacking the mind. He invites us to develop intellectual and emotional intelligence while doing asanas to help us avoid injury and learn more about who we are. While extending and expanding outwards, we should always stay firmly rooted in our’s centre. Asanas should also be performed with lightness: think light and feel light. Iyengar reminds us that balance is a great tool for understanding evenness in harmony. Asana is not the only tool we have to experience this layer: somatic work, dancing, swimming and being present while moving are all ways we can explore this layer.
Pranamaya Kosha - This layer can be harder to understand at first. We often pay little attention to how we breathe and how the breath, emotions and states of mind are connected. The word energy is often used in new-age thinking in a rather abstract context which may be hard to grasp by a Western mind. This layer happens at the cellular level when oxygen reaches the cell and is used to create energy to keep the body alive. Without oxygen we take in with every breath, we could not be alive for more than a few minutes. Energy is distributed in the body via the cardiovascular system, keeping us awake, vital and moving. The easiest way to experience this layer is to observe what happens when you take a few deep breaths with your eyes closed. You may feel relaxed, calm, agitated, vital, tired etc. This is your energy body. This is the body through which prana, qi, and life force flow. We want to sustain and replenish it instead of depleting it. When we experience unstuck energy, we experience blocks. Blocks may manifest as tiredness, incapacity to take action, lack of confidence, inability to let go, incapacity of speaking up, self-esteem and capacity to move forward in life. Beyond pranayama (breathwork techniques), we can also use a Vipassana meditation body scan to increase our awareness of the subtle flows within the body. Yin yoga, Qi gong, Acupressure and Acupuncture work on this layer of the body.
Manomaya kosha - This layer we experience constantly - is the chatter in your head. The often disorganised copious stream of thoughts, which never stops. Also known in yogic traditions as monkey mind, the side that makes you worry makes you not see straight, instinctive, fast and emotional. Here is where our thinking brain, memory, ego, and sensory perception work together, often not within our awareness. We are often slaves to this continuous fluctuation. Yoga helps us to tame, discern and become aware of all that happens in the chaos of the mind. Iyengar suggests viewing the mind as a lake. When something drops in the lake, it creates two types of ripples: superficial and at the button. These are the mind chatter telling us: “I am not good enough, my boss doesn’t like me”, etc. Identifying that we have all this chatter in mind is the first step towards liberation from the mind’s slavery. It can be helpful to discern which thoughts are useful and which are not. After we have mastered this step, it may be helpful to classify the thoughts according to their functions, for example, “judgment,” “planning,” “fear,” and “remembering” creation. This can help us to understand which thinking patterns are unhelpful and hindering our self-esteem. We can use them to let go of self-destructive behaviour and habits to find freedom and health. This step can be hard and painful and may require time to digest. Be kind to yourself when eradicating habits that may have lasted a lifetime. One-pointed mediation can be helpful, using a mantra or an object of focus. When we become better aware of this sheath, we may experience better clarity and become ready to allow our intuition and internal wisdom to emerge.
This layer is the layer of our consciousness, composed of the mind (manas), the ego, and our intelligence. The nervous system and the sensory organs give feedback to the mind. Mind is clever, like lots of monkeys together. Here we learn to let go of old habits, freeing ourselves from Samskaras and behaviours that no longer serve us. Here is where the memory stays; it is important to understand that memories are a distorted reconstruction of what happened, not the truth. Memories continue to metamorphose as we age, and we should learn to better trust the present than the past. Memories help our mind navigate life and reply faster to impulses, but they often trick us. Memory at the cellular level is at the service of intelligence in the form of intuition (Iyengar, 2005).
Our consciousness is what we feed it with, who we meet, what we watch, and what we read. For this reason, all we do in our daily life greatly impacts the health of this sheath. If we want to be able to discern the secondary waves of the mind (the unconscious spillover effects of events and emotions), we need to have speed and clarity of perception and enhanced self-awareness, which can be nurtured with meditation and paying attention to the current sensations. If the liver has been intoxicated or we overload our nervous system, the mind will be impacted, making our thoughts heavier and duller. Everything we do has an impact, and if you want to find wisdom, reducing the activities that dull or darken your mind will immensely help to find clarity.
Vijñānamaya kosha is the sheath we may experience in savasana or while in a flow state, when we may have glimpses of vision, wisdom and intuition. We are rarely in this state, requiring a relative balance in the other layers for wisdom to emerge. If the body is unhealthy, energy is not flowing, and the mind is dull and agitated, we cannot experience wisdom and intuition. Hard work, patience and dedication are necessary to reach this state. Here is where intelligence goes beyond mere intellectualisation of knowledge and concepts. Here is where we gather a better understanding of life and its meaning. Here we experience how intelligence leads to true wisdom. While the mind leads to thoughts, the intellect leads to intelligence and wisdom (Iyengar, 2005). The more we practice, the more we develop judicious discrimination that leads to self-control. Here we discover our soul, the divine within us. The more we know about ourselves, the more our intellect grows, and the more we can reach pure insight, which helps us fully understand who we are. This state can be experienced in deep concentration (Dharana) and meditation (dhyana). Yoga Nidra also helps us reach this layer and see things clearly, and unbiasedly. Here we understand that we are divine, our ego starts dissolving, and we are one with the whole.
Anandamaya kosha - This is the hardest sheath to grasp, and even if we are to reach it, it may not last long. The more you practice, the more you may be able to feel this. It is important to remember that craving this state is counterproductive. Allow it to arise and pass away. This is the bliss body or divine body, where we can glimpse the universal oneness that embraces all of us (Iyengar, 2005). The vision of our divinity forces us to return to the nature of our humanity. Before understanding the universal soul, we must understand our own. The starting point of the yogic enquiry is: “What are we?“ “Who am I?“is beyond our profession and class. “I am that. That is God“. This can only be achieved with devotion and intellectual skillfulness in each movement. According to Mr Iyengar, yoga is first a journey of evolution, which prepares us for the real practice of yoga, which is a process of involution and of union with oneself and the whole. Deep meditation, restorative yoga and savasana are places where we may experience this layer.

Conclusion

We should do all we can to encourage our development by learning to refrain from self-destructive behaviours, utilising our will to guide us through the process, and utilising divine aid as an act of surrender and humility. Solutions to problems are in our hands. Not complaining but taking action. This purification process requires effort and sacrifice. Ask God/the universe for help but know that you still need to put in the hard work and dedication. Patience, perseverance, physical skill, study, intellectual skills and devotion are the ingredients for self-realisation. Samadhi does not need to mean a metaphysical experience. It can simply be a better job and a happier home. The knowledge and efforts are all within you. When you stop looking outward and realise it is all in you, you will understand how to get there. As hard and as simple to learn to discipline our minds, hearts, bodies and breaths. Samadhi comes from the divine as a gift, but we must work hard.

Living in freedom is a byword for living in happiness. Political, economic and personal freedom is important. However, the ultimate freedom is spiritual, which requires great self-control and the ability to direct our lives in the right direction. This is the ultimate freedom, which is the fusion of our soul with the universal Soul, as we release our wants for a higher purpose and a higher knowledge of the will of the absolute in our lives (Iyengar, 2005).

These five sheaths of being are only a guideline to better learn about oneself. They do not exist in isolation and are interwoven in our consciousness. The sheaths help us understand how we are an integration of body, mind and soul. The continuous exploration of who we are is a never-ending learning process. Enjoy :)

Sequence

Feet awareness - somatic movement exhale close, inhale open arms. cat cow, a cat looking at the tail, thread the middle. DD, High Lounge, W3, HL, W2, repeat on the left side.
Seated - 5 breaths: abdominal, ribcage, chest, collarbones and complete
Sleeping swan (4 min per side) - Allow the mind to flow without restricting and observe the nature of the emerging thoughts. 1. Labelling thoughts as Useful/Not Useful. 2. Classify: “judgment,” “planning,” “fear,” and “remembering” creation. Ham, so & so ham chakra meditation seated https://www.verywellmind.com/how-to-use-positive-self-talk-for-stress-relief-3144816
Yoga Nidra
Restorative Viparita Karani and Basic Savasana