 Underneath the daily mind is the higher mind that controls the senses. That is the inner conscience, inner voice, values, belief system, intellect that constitutes the Vijnanamayakosh. Underneath the Vijnanamayakosh comes the Anandamayakosh, the bliss. That is our ultimate nature. That is where Sankhya and Vedantis both agree. The ultimate nature of human being is Ananda, bliss. Because of the ignorance, we start identifying that which is non-self. And the process of sadhana and tapas is to not getting identified with the lower self or non-self. If we are following Vedantic tradition, we will say non-self. If we are following the Sankhya tradition, we will say no self, lower self. That process is sadhana, the yoke sadhana. Mind is the tool for that. That is reflected in the ashtanga yoke, particularly in the Patanjali yoke sutra. These five layers make three shriis, three bodies. Is thulshari, gross body, made up of Anandamayakosh, then comes the Sukshmishari, subtle body. That is made up of Pranamayakosh, Manomayakosh, Vijnanamayakosh. These are not the rigid boundaries. These are not the rigid identities. It is like a spectrum. Our physicality, we all know, is deeply connected to our emotionality. Our emotionality is deeply connected to our rationality. We cannot distinguish where rationality ends and emotionality starts. It is not possible. So, that is why it is more like a spectrum. In that spectrum, third shrii, third body is karam shrii, causal body. Causal body is the cause of all this. That is the ultimate cause. That is layered. The layers are not fully peeled yet, but it can be experienced. The Anandamayakosh is experienced either in the deep sleep. In the deep sleep, we are that self, which is experienced in the deep sleep, is Anandamayakosh. You also must have noticed that in the dream stage, your subtle body is active. Subtle body has subtle senses as well, Anta-Indriya and Bahir-Indriya. External senses, which are visible, eyes, nose, ears, these are all external senses. But there are corresponding internal senses as well. That is why it is called subtle. That is why it is called Sukshma, which is not visible, but it is there. So, there is a subtle eye, subtle ear, subtle nose and where do we experience that? We experience that in the dream stage because in the dream stage, our eyes are closed, our external eyes are closed, but we still see things. So, there must be some internal eyes, there must be some internal ears. So, that subtle aspect is experienced in the dream state and Anandamayakosh is the sthul sharir. That aspect is the most immediate experience of self. The first time we experience our self, the most immediate aspect of experiencing self is the physical body. So, all three bodies are important. All three bodies constitute human experience of phenomena called human being. If we look at the positive psychology, it has started giving attention to psychosomatic aspect of the positivity. So, interoception, body-mind practices are now getting important, now getting recognition. Still there is not much study on the pranamayakosh or the energy feeling and energy experience of our day to day life. So, that is where the importance of yoga comes. Maslow talked about holistic methods and holistic interventions. Yoga provides holistic methods and holistic interventions. There is a recognition that body and mind are deeply integrated and connected. Our ability to perceive outside things is as important as our ability to perceive what is going on within that is interoception. That is that interoception is also deeply connected with our psychosomatic intelligence. So, yoga gives insights about those fundamental life experiences and that is why it can be beautifully integrated with the current understanding of the positive psychology. So, Professor Bhavuk and Professor Salgame also explain this point in these terms and in this diagram. This diagram is taken from the very famous book of Professor Bhavuk, Spirituality in Indian Psychology. And these points are taken from Professor Salgame's paper on positive psychology and Indian psychology, Birds of the Same Feather. So, Professor Salgame seems to be aiming at integration of positive psychology and Indian psychology. And Professor Bhavuk is explicating the notion of self as it can be distilled from the Indian traditional wisdom. So, if you look at this diagram, it gives the notion of self. So, we looked at the notion of self as predominantly pronounced, subscribed in the existing literature of positive psychology as explained by Christopher and I can bottom in his paper. Professor Bhavuk gives the notion of self in this diagram. You start looking at this diagram from the central most the thickest circle that is the reflection of the physical body that is Annamayakosh. Sense organs are less thicker, less thick. They are reflection of the eyes, ears, nose, tongue. So, these are the sense organs that constitute our self. Sattler than the physical self and sense organ is our manas. And man includes buddhi, man includes Vijnanamayakosh as well as Manomayakosh in this model. That gives the ahankar, the sense of identity. Identity gives the attachment to things. Ahankar is also the outer layer to buddhi. Buddhi is the intellect and Atman is the core of that. All this is constantly interacting with the others, so called others as well, others in the social environment as well as natural environment. So, social self is evolved through the interaction of all these selves. We interact with social and natural environment through our intellect, through our emotions, through our physicality. So, all these three aspects give birth to our social self. What we look at, even as a cursory view, yoga recognizes the inherent divinity and purity in man and possibility of attaining an ideal state of well-being which is not only emotional satisfaction which is rather beyond emotional satisfaction and certainly beyond pleasure which is about Shanti and Anand which are the higher realms of the well-being. It can be experienced in our day to day life, in the ordinary vocations of life. In the very famous lecture on practical Vedanta, Swami Vivekananda also says that the greatest truth revealed in the Vedanta are not explicated by only the sages living in the forest. They are explicated by the kings as well, people those in the thick of action, those who are in the ordinary vocations of life that can be experienced. Yoga offers a holistic model of human self. It offers a self correct. It offers large number of self-corrective techniques as well to restore our normalcy, achieving the estacy, remaining at that and still remaining in the day to day life. In the Indian tradition, spiritual practices of various kinds are aided. So, at one level positive psychology prescribed to so many interventions but Indian psychology, Vedic tradition not only prescribed the interventions, it also prescribed what type of people, what types of personality may be benefited most by what type of interventions and as a result of that karma yoga, bhakti yoga, gyan yoga emerged. Eight aspects of Patanjali yoga also talks about diversity and diversity of attaining the highest level which is sky valley and also diversity of individuals, diversity of practices. So, that is the reason we found that integrating yoga with positive psychology can be very fruitful pursuit for a course on managing self and managing career.