Wednesday, June 12, 2013

Distinction between the Self and the I

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

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