There are some differences in the understanding of
the Atman, Self in different schools. The Vedanta tradition holds a monistic
view of the Self. According to it, all individual Selves are parts or
reflections of the Supreme Self known as Brahman.
1 1. Atman
as Sat
Atman or Self is of the
nature of Sat or Being. Our very sense of existence, the ever present feeling
that I exist is due to the Self in us. Existence, life or Being is the unmanifested
reality of all that was, is or ill be.
The Atman is our true
Self, our true identity, our true unchanging eternal nature. The aggregate of
body, senses, mind etc. give rise to the ego, or the false self; it is ever
changing. The Atman or Self is different from it, but because of ignorance we
identify ourselves with the ego.
It is the Atman, Self
that gives continuity to our self identity. From birth to death the body, mind
known as the ego, goes on changing; similarly our experiences of the world around
us also go on changing. Yet, in the midst of all these changes we have an
unchanging sense of self identity in the form of feeling ‘I am the same person
who undergoes all these changes’.
2. Atman
as Chit
Atman is also of the
nature of chit or pure consciousness. It is the ground of all knowledge we gain
through the senses and the mind. We get countless types of knowledge and
experience of the world around us. But there is one unchanging, basic element
common to all these, in the form of objective awareness, ‘I am aware’ is common
to all of them. This basic awareness comes from the Atman, Self.
Another important idea
is that pure consciousness, chit by itself cannot know empirical objects. In
order to know, the Self (which is pure potential only) must be associated with
the mind.
Another related idea is
that objective knowledge is only possible at the empirical plane of existence.
At the transcendental plane the Atman, Self remains in its own nature as pure consciousness.
3. Atman as Ananda
Atman, Self is of the nature of Ananda, Bliss.
This is a very important concept which is not found in any other system of
thought in the world. What this means is, that the Atman, or the true Self, is
not only the substratum of cognitive experience, but also of affective and
emotional experiences.
It is important to know, that ananda or joy is
not merely a matter of experience but an intrinsic aspect of reality. Ananda or
joy is man’s intrinsic nature, and the veiling of this joy by ignorance, is
sorrow.
It should be pointed out, that the true nature of
Atman, Self, or Sat, Chit, Ananda is not used in Samkhya-Yoga which we
discussed in the Yoga Sutras of Patanjali under creation. In Samkhya the Atman
is known as Purusha and is of the nature of Sat (existence) and Chit
(consciousness) only; Ananda (Bliss) belongs to the Chitta or mind.
Atman or the Self is transcendental, pure and
content-less, it cannot have knowledge. The mind is unconscious and thus cannot
have knowledge by itself either. Only when the Atman and the mind come
together, then knowledge arises as an emerging phenomenon. In other words, the
Atman or the Self is potential only and in order to express, it requires mind
and body.
‘The Self is the essence of this universe, the
essence of all souls .We are one with this universe. He who says he is
different from others becomes miserable. Happiness belongs to him who knows
this oneness, who knows he is one with this universe’.
Author unknown
Importance of Immanent and Transcendent Knowledge
Consciousness is inherent in matter, life and mind.
It is immanent and transcendent; both have important roles to play in human
life. Immanent knowledge inherent in matter, life and mind is necessary to
attain physical health, material well being and mental accomplishments.
Transcendental knowledge is necessary to make life meaningful, to attain the
highest fulfillment and to serve humanity with unselfish love.
Integral knowledge
For centuries, striving for secular knowledge and
worldly well being and striving for spiritual knowledge and ultimate freedom
and fulfillment had been regarded as mutually incompatible. World negation and
world affirmation were regarded as contradictory ways of viewing the world.
Integration of the two world views needs to be a positive step forward in our
society. Here we are not speaking of joining religious organizations with the
secular world, but bringing of a spiritual perspective into our daily lives.
In order to realize transcendent consciousness, it
is first necessary to negate the world as not this, not this. I am not the
body, I am not the mind, I am not my feelings, so who or what am I?
After realizing transcendent consciousness, we need
to bring our consciousness back to the world and see that every person is
potentially divine in nature and that God, or Brahman Itself has become the
whole manifested universe.
Humanity is entering a new face of transformation of
consciousness. A collective awakening of humanity is now spreading in many
parts of the free world. The signs of this awakening can be seen in coming into
existence of spiritual movements; in the change of outlook on life of the present
generation; from the electronic evolution, the internet and globalization of
news. Many young people do not want to be imprisoned by institutionalized
religion. They are creating a new cyber culture. They want to celebrate life
and attain fulfillment. They take ideas and principles from all religions, all
cultures, from all teachers all over the world. This new cyber culture knows no
frontier, no barriers, and no division. It is global. It could be bringing
about the collective transformation of human consciousness.
What this present generation of awakened mind needs
is a practical philosophy based on eternal truth, interpreted in the context of
modern thought, which harmonizes all spiritual traditions and follows the path
of virtue and service; a path that unifies all human beings in a bond of
universal love.
