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A Series of Lessons in Raja Yoga592
which will give a fair idea of the thing itself. We use the word “Physical” in
the double sense of “External,” and “Relating to the material structure of a
living being,” both of which definitions are found in the dictionaries. And
that is just what Physical Consciousness really is—an “awareness” in the mind,
or a “consciousness” of the “external” world as evidenced by the senses; and
of the “body” of the animal or person. The animal or person thinking on the
plane of Physical Consciousness (all the higher animals do, and many men
seem unable to rise much higher) identifies itself with the physical body, and
is conscious only of thoughts of that body and the outside world. It “knows,”
but not being conscious of mental operations, or of the existence of its mind,
it does not “know that it knows.” This form of consciousness, while infinitely
above the mentation of the nonconscious plane of “sensation,” is like a
different world of thought from the consciousness of the highly developed
intellectual man of our age and race.
It is difficult for a man to form an idea of the Physical Consciousness of the
lower animals and savages, particularly as he finds it difficult to understand
his own consciousness except by the act of being conscious. But observation
and reason have given us a fair degree of understanding of what this Physical
Consciousness of the animal is like—or at least in what respect it differs from
our own consciousness. Let us take a favorite illustration. A horse standing
out in the cold sleet and rain undoubtedly feels the discomfort, and possibly
pain, for we know by observation that animals feel both. But he is not able
to analyze his mental states and wonder when his master will come out to
him—think how cruel it is to keep him out of the warm stable—wonder
whether he will be taken out in the cold again tomorrow—feel envious
of other horses who are indoors—wonder why he is compelled to be out
cold nights, etc., etc.,—in short, he does not think as would a reasoning man
under such circumstances. He is aware of the discomfort, just as would be
the man—and he would run home if he could just as would the man. But he
is not able to pity himself, nor to think about his personality as would the
man, nor does he wonder whether such a life is worth living, after all. He