Layers of Self by Matthew Andrews

In order to fully understand ourselves, we need an understanding of the layers that comprise our existence. And true understanding comes not from theorizing or thinking, but from direct experiential inquiry.  Without this kind of inquiry we can have some ideas about who we are, but they will be based on flimsy assumptions and mental models, rather than a solid and tested foundation. Many have trod this path before us, and we can use their gleanings and discoveries as a basis, or even a kind of map to guide our own exploration, as long as we don’t confuse the map with the terrain and lose ourselves in the abstract. The Upanishads offer such a map, and the Taittiriya in particular paints a fascinating picture of the layers of self.

The Taiitiriya Upanishad describes the layers of our being as sheaths, each successive sheath contained within the others. It speaks of life as the inner being or soul of matter, mind as the soul of life, and wisdom (or gnosis) as the soul of mind. And the Upanishad also describes the most fundamental layer of manifestation, the soul of wisdom and therefor the soul of mind, life, and matter as well, as Ananda: bliss, comfort, delight.

So as we seek to understand ourselves, we can inquire into the nature and qualities of these layers, seeking direct, experiential understanding. The Upanishad gives us a clue in its articulation of the sheaths, and then we need to track down the prize through a deep, persistent inquiry. We can stand back from our habitual self-identification with mind, and stare into the frantic pulsing mental web, watching its workings and limitations, noting how it takes in sensory information, filters it through a sieve of past experience and rigid models, and feeds it to our faculty of discernment, which sorts and dissects and deduces. The mind is an incredible tool, allowing us to make sense of our environment, plan for the future, build beautiful and terrible devices for engaging with and controlling the world around us.  But remains only a tool, a faculty, a limiting power of division that be its very nature removes us from our environment and places us outside of it, alone encased within our skin. If we take the mind for who we are completely, then we commit ourselves to a cage with impenetrable bars.  But if we take it as a faculty, a layer of ourself, then we can benefit from its gifts but transcend them.

From our customary perch within the mind itself, we can look above and notice the downward pour of intuition that illuminates the mental cave with flashes, and then watch the mind grasp and grapple and reduce the flashes into a substance it can manipulate. Climbing up we can enter directly into a more expansive way of knowing, a wisdom that exceeds the mind’s escapades, vast and fluid, where a subjective knowing of the world around us becomes possible. What was ‘other’ becomes known as ‘self’, division becomes simply differentiation, our aloneness dissolves into an empathic experience of unity. Or we can peek up further still, squinting in the light of pure, unobstructed Delight of being. Being infused and inseparable with consciousness/force and joy – Satchitananda.

Continue reading

2 • All Movement is Relational


We are alive within the field of relativity; everything we do is in relationship to ourselves and to our environment. All movement is an expression of our individual consciousness.

Many psychological difficulties arise from feeling isolated within oneself. Yoga practice invites us back into the present moment by reminding us of the immediacy of our connection with the simplest aspects of environment: the earth, gravity, our breath, the mat, etc. Continue reading