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existed eternally as potential in consciousness, but now it assumed itself. Thus energy and consciousness began to interact with each other. They indulged in cosmic play, lila, which caused srishti, creation. The awakening of mahaprana was like a self-projection of the 'I-ness' of the infinite consciousness - the unchanging consciousness could experience itself through the movement of prana. In the course of time, modifications took place in the states of consciousness and energy, and with each modification a different level of creation came into being. Different levels of existence manifested: beings and matter, elements and energies, light and dark, positive and negative, animate and inanimate, male and female. Together, consciousness and energy expanded the universe, and at the end of every age dissolved it, gathering the universe back into themselves.
The many subtleties of prana and chitta (consciousness) are the ladders of all spiritual practices, the ultimate rung being involution to the state where all that exists is pure consciousness. This is the process of going back to the 'source'.
Play of prana and chitta
चले वाते चलं चित्तं निश्चले निश्चलं भवेत् ।
योगी स्थाणुत्वमाप्नोति ततो वायुं निरोधयेत् ॥ When prana moves, chitta (consciousness) moves. When prana is without movement, chitta is without movement.
-Hatha Yoga Pradipiha (2:2)
Both prana and consciousness must be present for life to exist. The conscious experience is chitta; that which takes one closer to the conscious experience is prana, and that which motivates prana is vasana, inherent desire. So, prana and vasana are the two supports of consciousness. A living being is called a prani, one who has prana and thus consciousness. It is not that consciousness is the cause of existence and prana the result; nor is prana the cause or
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