In Sanskrit, the cosmic Self is known as Atma. In contrast to the individual soul, the Atma is Universal. It is the "Light of Life" in all beings. The relationship between the Atma, the individual consciousness and spirit can be illustrated by the following example.
The Atma is the light, the light bulb is the individual, and the beam of light that radiates from the lamp is the spirit. In English the expression "spirit of the soul" is used and in this expression it is clear that the spirit emanates from the Atma. This "spirit" possesses qualities such as clear or unclear, strong or weak, confused, lively, creative, lethargic, etc. But the Atma is completely without attributes, comparable to a cloudless sky or water without waves. The clouds in the heavens, the waves in the sea, a film projected onto the screen, all allude to movement. Mostly, our consciousness identifies with this movement and remains unaware of the background, the "Atma".
In the symbolic image of a lamp we can compare the individual consciousness with the lampshade. How much light radiates from a lamp depends upon how much energy the light bulb is able to receive. It is the same with the lampshade - the amount of light able to penetrate the lampshade depends on whether the shade is clear and transparent or dusty and dirty.
Spirit and consciousness are not the Self, but merely an emanation of the Self from which they manifest. The light of the Atma always remains unchanged, vibrant and pure. The extent to which the light of the Atma can penetrate externally is dependent on the quality of our consciousness, which is shaped by our thoughts, feelings, qualities and actions. Negative qualities and ignorance darken our Phänomen . Divine qualities such a knowledge, wisdom and love brighten it. The higher the development of our consciousness, the clearer, purer and more transparent it is. The clearer and purer our consciousness is the more the light of the Atma can radiate in its full beauty and splendour; then we speak of enlightenment or realisation. Holy people are completely pure and clear and have become true channels of God. They radiate light, love, kindness, wisdom and clarity – consider for a moment the halo of Saints. But when there are many layers of karma and ignorance veiling the Atma, this divine light cannot shine through.
The Atma, our inner Self, is the essence of the Cosmic Self whose nature is Maha ananda, supreme bliss. Therefore, the innermost essence of every individual as a part of the Cosmic Self is ananda, bliss.
My brother, I saw a wonderful coach (the body) pulled by ten horses (the senses). Mana (mind) was the reins which controlled the horses and Buddhi (intellect) was the coachman who directed the reins. Inside sat ?tm?, the King, accompanied by Viveka (discrimination), his trusted Minister. Inside the coach resounded the playing of different instruments (sense organs, thoughts). If the light of knowledge arises in this coach it is forever illuminated.
Viveka is the most refined form of the intellect. It carefully considers all thoughts, feelings and experiences and decides according to the reality, and not based on egoistic desires, which is what the mind usually does.
Light is the symbol for knowledge, darkness means ignorance. Where light appears darkness disappears. It is the same with knowledge. When knowledge is awakened within us ignorance is immediately banished.
Who are we? Are we the body? To believe that we are the body is ignorance.
In reality we are pure consciousness!
We are not skin, bones, blood, flesh, nerves or glands. We say: “This is my blood, these are my limbs, my feelings, thoughts, ideas and experiences.” But who is it that speaks about these things in such a way? Who is it that, consciously or unconsciously, uses the words ‘I’ or ‘mine’?
Take an onion as an example. We hold it in our hand and identify it without further consideration simply as "onion". Now we remove the outer layers of the skin, one by one. We call the individual parts of the onion, the "onion skins". It is no longer called an onion. So what remains of the "onion" now? Is "onion" only a name for the sum of these skins? This cannot possibly be so. An onion, out of which an entire plant comes into being when planted, is something much more comprehensive, more highly organised than the mere fitting together of individual skins!
The Atma is also infinitely much more than the mere sum of its parts. The Atma lives within us. Nobody can see how it enters into the womb or how it leaves the body of a dead person. It comes and goes. The physical body changes, just like we change our clothes. The Atma, the Self, is never born. It is immortal, eternal, divine and unchanging. The Atma itself does not need to develop, it is complete. Only the consciousness must be purified and developed so that it is able to recognise its real nature.
The Atma is life itself, pure energy. For example, contained within the seed of a tree is the whole tree, already laid out in full as the most refined, concentrated energy pattern. This energy, which brings forth everything, and from which everything comes into being, is the Atma. The Atma is the essence of God. It is not divine, but God Himself. Not holy, but holiness itself. The Atma is like a light, an inextinguishable flame. This light within us is only veiled and hidden by our Karmas. Just like fire is covered by smoke or a diamond is made unrecognisable by dust and dirt.
Any flame, be it a candle flame, a torch or a burning pile of wood, is in essence the same. Fire doesn't need to develop, it is and always will be fire. The difference lies in the quantity, not in the quality. In the tiniest spark there is also an infinite potential of energy. When many flames unite an immense power is formed, a sun, and the light that emanates from this is immensely strong. Using the same analogy in terms of the full potential of light becoming manifest in a human, it is then that we speak of a Mahatma, a great soul, a Saint or a Divine Incarnation.
In Vedanta philosophy, the fundamental philosophy of Yoga, the Atma is described as Sat-Chit-ananda - Sat means truth, Chit means consciousness and ananda means bliss. The Atma, the Self, is therefore truth. It is conscious and blissful. And this Self is the Self of all beings.
The use of Mantra purifies and frees the mind so that the Atma can emerge.
Many people ask what they should think about during meditation and what they should concentrate on. Initially one concentrates on the breath, on the body or on the relaxed state of the muscles. Later one can visualise the full moon, sunrise or sunset. But real meditation is Atma Chintan, concentration on the Atma. At this stage our concentration moves beyond concern about the physical body and is no longer occupied with thoughts about the meditation posture. All imagination is surrendered, along with all earthly desires and thoughts. In Atma Chintan there is no visualisation of light, of the moon or sun. There is no thought of the rising of the Kundalin?, the opening of the Chakras or attainment of supernatural powers. All these are only the beginner's level of meditation. Do not cling onto such methods of imagination; meditate only with Atma Chintan. Always be conscious of this - feel and experience it. In order to bring the mind to stillness and to strengthen the power of concentration, Mantra is used as an aid. The use of Mantra purifies and frees the mind so that the Atma can emerge.
At this stage of realisation, a Yogi has only one thought: "Who am I?" This is the contemplation of the Yogi, not only during meditation, but also in each moment and in every life situation. This is the call of the Self, the song of the heart, his Atma. A Yogi doesn’t think: "I strive to come closer to you, my Lord", but asks "Come closer to me, my Lord". We humans often feel ourselves weak and helpless. We think God is far away and difficult to reach. But God is omnipresent; God will certainly find a way to us. In meditation always aim to develop uplifting and confident thoughts, because thoughts have great power and can achieve anything.
As we progress in meditation the ability of spiritual perception develops. Mind and consciousness become the eyes of the Self as our spirit roams throughout the whole Universe (astral travelling). Just like the headlights of a car illuminate the street in front of us, so the spirit perceives all things and transmits this experience and knowledge to our consciousness. However, first we must recognise our Self in each living being, in every atom, and in all planets and stars. This means we must progress to such a degree that we can identify ourselves with all beings and all things. We should not identify with a philosophy, religion, nationality, gender or race, but discover the unity that transcends all external appearances.
Duality is prevalent in today’s world, but a wise person recognises the unity behind the different forms. When he sees two jugs in front of him he is conscious that the material from which both are made, namely clay, is the same. In this way the Self-Realised, the God-Realised, person does not see the external form but rather its inherent reality, the Atma, the Self.
However, it is not enough to understand only with the intellect, one must feel and experience it much more deeply within. Once we have heard the call of the Atma then we no longer desire any Siddhis or miracles. We no longer need anything else in order to be happy. We do not look for someone to extend a hand to us, but hold out a helping hand to others, because we know: "I am the Atma and this Self lives also in others. We are not two, but one. We may dwell in different bodies, but the body is transitory. The reality exists in the unity that is immortal."
As long as we entertain thoughts of duality, thoughts of separateness, we make a serious mistake. We help ourselves when we overcome our dualistic thoughts. Then we recognise that this world is simply a manifestation of our mind, that. in reality our mind has created the world as we see it before us. We realise that all of creation is changeable and transient, like the waves of the ocean. In due time, all waves sink back into the ocean and become one with it. And one day the world as we know it will also vanish and all that we will see everywhere is God, the Supreme, the Atma.
Therefore, always practise Atma Chintan in meditation. Know that you are strong, pure, happy and immortal. You are the Self! In the Self no fear, sadness or guilt exists. However, worldly life should not be condemned. After all, we live in this world and it offers us wonderful experiences. Therefore we should not make life difficult for ourselves, but enjoy life and release ourselves from self-reproach as we sincerely endeavour to remain on the right path.
Live now in the present. Do not brood about the past. Yesterday is gone and will never again come back. Also, do not dream about a "better" future. The future is still not here and we will never reach it; for the future is only ever the present. Tomorrow remains tomorrow, and the day after tomorrow always remains the day after tomorrow. Always live only in the now. When we become conscious of this we have overcome time and live in its midst as the observer and witness of all changes. The Self is unchanging, the energy flowing from it moves the cosmos, creating and dissolving.
Our Atma is the divine Self - may everyone recognise this and send their love to It.
The author of this article His Holiness Swamiji reguarlly visits Australia. you may also view his spiritual lectures and live webcasts on line for free at http://swamiji.tv/
