Introduction: The koshas are an ancient concept that first appeared in the Taittrîya-Upanishad (c. 2500-1500 BCE). TheTaittrîya-Upanishad described five dimensions of the human being that is a physio-psycho-spiritual model of human nature. Theword kosha, which means layer or body, is used when describing the model. In concert with the idea of layers, concentric circlesor the analogy of an onion are often used when explaining the koshas. Layers imply that each dimension exists separately fromthe others. Desikachar (2005) suggests using the word pancamaya instead of kosha to describe the model. He feels that the wordpancamaya (panca means five and maya means something that is all-pervading) better describes the multidimensional reality ofthe human system (i.e., we are not simply a physical body). Pancamaya suggests that the “human system is comprised ofinterconnected and interpenetrating dimensions . . . [that are] all present, all the time, in each part of the human system, even ineach cell of the body” (p. 18). The koshic model, which is embedded in yoga, describes the interdependence of all the dimensionsof the human being and suggests that a key factor in physical, mental, emotional, and spiritual well-being is the consciousintegration of all these aspects of being into daily life. Yoga addresses the “roots of negative conditioning [and provides a]multidimensional practice for positive transformation” (Blossom, 2004, p. 23).

Coverings of the Self: The Koshas as a Model of IntegratedPhysical, Psychological, and Spiritual Well-Being

Carol Haefner; email - thehaef@yahoo.comThe Institute of Transpersonal Psychology, Palo Alto, CA.

Abstract: Yoga developed as a discipline that sought to better understand humannature and to explicate the trajectory of human growth to its full spiritualpotential. Yoga, specifically the koshas, outlines an integrative approach forreaching this potential that comprises the full spectrum of human nature includingthe physical body, the breath/energy body, the psycho-emotional body, thewisdom or insight body, and the bliss or spiritual body. Yoga’s approach to thestudy of human nature has been so systematic that it is believed to be “one of theoldest continuous disciplines studying” (Rama, Ballentine, & Ajaya, 1998, p. xx)human psychology and physiology.

Calling on this ancient wisdom, it is proposed that the koshic model isrelevant to the discussion of spirituality, health, and human flourishing because itis based on an integrative and holistic view of the human being. Though the modeldescribes the “coverings of the self” in five layers or bodies, it is understood thatit is not really possible nor is it desirable to segregate the layers from one another.This means that the physical cannot be separated from the psycho-emotional orspiritual aspects of life. Fundamentally, yoga approaches the human organism as awhole comprised of many interwoven and ever evolving aspects that continuouslyinteract and inform one another. Based on this understanding, this posterdemonstrates that the koshic model expands the current understanding of theinterdependence of the physical, psychological, and spiritual dimensions thatunderlie human flourishing.

The Koshas Kosha Characteristics* Practices** Signs of Health

* Information from Rama et al. (1998) unless otherwise noted** Information from Blossom (2004) unless otherwise noted

AnnamayakoshaPhysical Body

PranamayakoshaEnergy/Breath Body

ManomayakoshaMental/Emotional Body

VijnanamayakoshaWisdom/Intuition Body

AnandamayakoshaBliss Body

Human’s are multilayered, multidimensional beings. The densest layer is thephysical body, while the most subtle layer is the bliss body. In the koshic model, none ofthe layers stand alone, which means that health and human flourishing must be addressedand integrated at each dimension.

ReferencesBlossom, S. (2004). Yoga and psychoneuroimmunology. International

Journal of Yoga Therapy, 14, 23-27.Cortright, B. (2007). Integral psychology: Yoga, growth, and opening the heart.

Albany, NY: State University of New York Press.Desikachar, K. (2005). The yoga of healing: Exploring yoga's holistic model for

health and well-being. International Journal of Yoga Therapy, 15, 17-39.Feuerstein, G. (2001). The yoga tradition: Its history, literature, philosophy and practice.

Prescott, AZ: Hohm.Misra, G. (2001). Culture and self: Implications for psychological inquiry.

Journal of Indian Psychology, 19(1-2), 1-20.Pargament, K. I. (2007). Spiritually integrated psychotherapy:

Understanding and addressing the sacred. New York: GuilfordRama, S., Ballentine, R., & Ajaya, S. (1998). Yoga and psychotherapy: The

evolution of consciousness. Honesdale, PA: The Himalayan International Institute of Yoga Science and Philosophy.

Saraswati, S. (1999). Asana pranayama mudra bandha. Munger, Bihar, India: Bihar School of Yoga.

Srivathsan, K. R. (2004). The "I" in IT: A pancha kosha view [Electronic Version]. Global Journal of Flexible Systems Management, 5. Retrieved March 21, 2008 from www.edugrid.ac.in/download/I-in-IT-22k4.pdf.

The Eight Limbs of Yoga: Integrating the Koshas

Phys

ical 1. Yamas: Code of ethics relating to aspects outside of oneself

2. Niyamas: Codes for personal behavior, attitudes toward the inner life3. Asana: Physical postures

Brea

th/

Ener

gy 4. Pranayama: Breathing exercises, channeling and expanding prana, (life force), bridge between external and internal realms

Men

tal/

Emot

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5. Pratyahara: Beginning stages of meditation, controlling the senses, not being buffeted by external stimuli, bodymind grows calmer

Wis

dom

/In

tuiti

on 6. Dharana: Concentration, focus, attention7. Dhyana: Reflection, observation, contemplation

Blis

s

8. Samadhi: Bliss, integration, living to the full human potential

• Compassion, joy, love, peace• Harmony between internal and external environment while engaged in action necessary to live in the world (Srivathsan, 2004)• Living full potential

• Prayer• Meditation: Samadhi - absorption• Service for the greater good

• Dimension of human exist that recognizes its true nature as part of the Divine or Absolute reality (Feuerstein, 2001)• Transcendent, boundless, ultimate (Pargament, 2007)• “State of bliss is the natural innate state of the conscious being” (Srivathsan, 2004, p. 6)

AnandamayakoshaBliss Body

• Insight into self and world• Ability to focus and direct the mind• Less tendency to get caught in anxiety and “busy mind”• Pure buddhi: energy beyond the body and mind• Equanimity

• Setting intention to live with integrity• Meditation to help develop the discriminative power of buddhi: Dharana - focused concentration; Dhyana - contemplation

• Higher aspect of mind called buddhi• Power to discriminate and evaluate• Ability to step out of cause and effect• Only aspect of mind that can select a course of action that leads to growth• Nonjudgmental witnessing• Opens the way to transpersonal (beyond the personal) awareness• Differentiates between relative reality (everyday mind and ordinary consciousness) and larger, spiritual reality• Intricate and already present aspect of human beings

VijnanamayakoshaWisdom/Intuition

Body

• Disciplined and trained mind necessary for spiritual growth (Rama et al., 1998)• Greater capacity for discernment• Begins to escape preoccupation with sensory data and entanglements in the material world

• Yoga is dedicated to training this level of mind: asana (postures), pranayama (breath work), meditation• Pratyahara: control sensory input• Develop positive/loving mental/motional states• Psychotherapy• Develop insight into thoughts/attitudes/emotions: Insight style meditation techniques• Read holy texts

• Nervous system and sensory organs• Everyday mind: Manas - lower mind; Ahankara - ego, sense of I-ness• Level of busy mind with its litany of likes, dislikes, wants, aversions, impulses, emotions• Does not evaluate or discriminate, reacts through habit or instinct

ManomayakoshaMental/Emotional

Body

• Deep, relaxed breath• Reduced anxiety• Reduced muscle tension• Mental and emotional balance• Tranquility in body and mind, viewed as a prelude to spiritual practices (Saraswati, 1999)

• Pranayama: (prana means life force and ayama means extension or expansion), breath work• Working with the energy systems of the body: nadis and chakras

• Circulatory, respiratory systems• Link between physical body and more subtle aspects of mind• Prana: life force which exists in all things, animate and inanimate - energy of all physical and mental activities• Breath: links humans to larger ecological system• Interpenetrates and informs all aspects of the human organism as well as all the rest of creation while supporting the interconnectedness of all dimensions of existence

PranamayakoshaBreath/Energy Body

• Physical fitness• Agility• Flexibility• Stamina, endurance• Healthy body awareness

• Asana (hatha yoga, postures)• Healthy diet• Body work, massage• Somatic therapies• Rest, relaxation

• Anatomical systems• All psychological, emotional, and spiritual expression rooted in the body (Cortright, 2007)• Expresses subtle energies - “physical state is an ‘embodiment’ of . . . mental state[s]” (Rama et al., 1998, p. 3)

AnnamayakoshaPhysical Body