Actions

Atman

An Avatar.Global Resource

Atman

Atman (आत्मन्) is a vedic term more or less syncretic with the LP term Spiritual Ego.

Syncretic Terms

Notes

Here, the refers to the original monadic intensification, god with a little "g", from which all of creation emanates. "From this Soul (Atmam), verily, space (akasa) arose; from space, wind (vayu); from wind, fire; from fire, water; from water, the earth ; from the earth, herbs ; from herbs, food ; from food, semen ; from semen, the person."ref>Hume, Robert Ernest, trans. The Thirteen Principal Upanishads: Taittiriya Upanishad. Oxford: Oxford University Press, 1921. p. 283 https://archive.org/details/thirteenprincipa028442mbp/page/n7</ref

Here, generically to Spiritual Ego. "The Self (Atman), which is free from evil, ageless, death- less, sorro\vless, hungerless, thirstless, whose desire is the Real, whose conception is the Real" [1]

If the Wikipedia entry is any indication, there is considerable confusion surrounding the term with it being used sometimes to refer to Monadic Consciousness, sometimes to the Fabric of Consciousness before Instantiated Awareness, and sometimes even the "defiled self" (i.e. Bodily Ego). Here we will confine the term to mean the Instantiated Awareness of Monadic Consciousness.

"Atma of the Hindus is the unchangeable Reality, the Great Witness, Consciousness Itself, Sakshi Chaitanya."[2]

Atman is an egoic instantiation in the Fabric of Consciousness. Atman is visually represented as an "eye" in the Tree of Lights.

Citation and Legal

Treat the SpiritWiki as an open-access online monograph or structured textbook. You may freely use information in the SpiritWiki; however, attribution, citation, and/or direct linking are ethically required.

Footnotes

  1. Hume, Robert Ernest, trans. The Thirteen Principal Upanishads:Chandogya Upanishad. Oxford: Oxford University Press, 1921. p. 222 https://archive.org/details/thirteenprincipa028442mbp/page/n7
  2. Akhilananda, Swami. Hindu Psychology: Its Meaning in the West. Routledge, 1948. p. 30.