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