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| Atma in the Center of our Being |
The Self is the transcendent
and permanent principle of which the human being is but one of the multitude of
modifications. However, these modifications do not affect the principle which
is the Supreme Principle Himself, non-manifested in the human being, yet his
only reality.
In the Vedanta, the Self is
called Atma and is the same as Brahma. Atma is said to reside in the center of the
human being, near the heart which is considered the seat of intelligence (and not
feelings, as it is generally believed). The manifestation of Atma in the
individual existence is Jivatma, the living soul, the mirror reflection of
Atma. To better understand the distinction between Atma and Jivatma, we will
use a familiar image: Picture a car; the car is your body, Jivatma is the
driver, therefore, you are Jivatma, and Atma will be sitting next to you,
motionless and silent passenger, non-manifested. Atma is the light of a candle which
can light up a multitude of other candles. It is the same light while the
candles are different lives.
Jivatma, the living soul, is
the aspect of Atma which is manifested in every step of the ladder of Universal
Existence. Contrary to Atma, Jivatma is affected by these various
modifications. This means that each action (karma) of the individual imprints
the soul and is going to determine its ability (or inability) to become one with
Atma, or reach the final Supreme Identity.
Jivatma received its light
from Atma through Buddhi, the pure intellect or supra-conscious. To illustrate
this, let’s imagine that Atma is the sun in the sky reflecting its image in a
lake. Jivatma will be the trembling image in the lake and Buddhi will be the
ray from the sun realizing this reflection.
The “I” is the individual,
limited by his “form” (body), mind (reason) and by the particular conditions of
his present plane of existence. In the image of the driver used earlier, it is
the car (or the vehicle) given to us when we come to this world. It has its own
shape, “brand name”, etc.. It can be a “good” car, or a “lemon”, depending on
what Jivatma has accumulated before coming to the present plane. The “I” has a
character of its own, shaped by geographical, social and historical
environment, as well as family heredity which have “programmed” it to respond
in a certain way. It has a “mind” of its own, limited, at its best, to rational
thinking.
Our psychological
characteristics are part of this physical body and will disappear with it after
we die.
After entering its new “vehicle”,
Jivatma will have to adjust to this new environment and try to “control” it rather
than being controlled by it. To make this clearer we will use the image of the
horse (the body) and the rider (Jivatma). The rider must tame the horse and guide
it where he wants. If he fails, he will get lost an encounter all sorts of
accidents and be in danger of never reaching his destination. Thus, the
challenge of the soul is to overcome the obstacles represented by the carnal
vehicle so that it can use it as a perfect tool for growth. Once you have
solved the conflicts between your body and soul, or between your psychological
and physical needs and the aspirations of your soul, you are in harmony with
yourself, your regenerated “ego” becomes one with your soul. Only then can your
brains be used to grasp above-reason concepts and the door is open to higher
consciousness.
In addition to the obstacles
represented by the new carnal vehicle, Jivatma must also deal with past karmic residues
to be worked out during the present incarnation. In fact, the present
incarnation is the result of past Karma (or actions) which has determined the
kind of challenges to be met.
Lydia Bisanti
June 12, 2013
