Take cognition. Though in cognition that aspect of the Self is predominant, yet it cannot exist absolutely alone, The whole Self is there in every act of cognition. Similarly with the other two. One cannot exist separate from the others. Where there is cognition the other two are present, though subordinate to it. The activity is there, the will is there. Let us think of cognition as pure as it can be, turned on itself, reflected in itself, and we have Buddhi, the pure reason, the very essence of cognition; this in the universe is represented by Vishnu, the sustaining wisdom of the universe. Now let us think of cognition looking outwards, and as reflecting itself in activity, its brother quality, and we have a mixture of cognition and activity which is called Manas, the active mind; cognition reflected in activity is Manas in man or Brahma, the creative mind, in the universe. When cognition similarly reflects itself in will, then it becomes Ahamkara, the “I am I” in man, represented by Mahadeva in the universe. Thus wee have found within the limits of this cognition a triple division, making up the internal organ or Antahkarana—Manas, plus Buddhi, plus Ahamkara—and we can find no fourth. What is then Chitta? It is the summation of the three, the three taken together, the totality of the three. Because of the old way of counting these things, you get this division of Antahkarana into four. The Mental Body We must now deal with the mental body, which is taken as equivalent to mind for practical purposes. The first thing for a man to do in practical Yoga is to separate himself from the mental body, to draw away from that into the sheath next above it. And here remember what I said previously, that in Yoga the Self is always the consciousness plus the vehicle from which the consciousness is unable to separate itself. All that is above the body you cannot leave is the Self for practical purposes, and your first attempt must be to draw away from your mental body. Under these conditions, Manas must be identified with the Self, and the spiritual Triad, the Atma-buddhi-manas, is to be realised as separate from the mental body. That is the first step. You must be able to take up and lay down your mind as you do a tool, before it is of any use to consider the further progress of the Self in getting rid of its envelopes. Hence the mental body is taken as the starting point. Suppress thought. Quiet it. Still it. Now what is the ordinary condition of the mental body? As you look upon that body from a higher plane, you see constant changes of colours playing in it. You find that they are sometimes initiated from within, sometimes from without. Sometimes a vibration from without has caused a change in consciousness, and a corresponding change in the colours in the mental body. If there is a change of consciousness, that causes vibration in the matter in which that consciousness is functioning. The mental body