Savitri
A Legend and a Symbol

Chapter 11The Jivatman in Other Indian Systems · The Jivatman in Other Schools

Book 3. Part One: The Divine, the Cosmos and the Individual · Section Three: The Jivatman and the Psychic Being

remains active in the body is the externalising consciousness (or something of it) and the centre of that is in the neck (throat). In the sus.upti, if it is real sus.upti, not merely unconscious of dreams, but absence of dreams, the consciousness is deep within in the heart centre or behind it — for that is the veiled centre of the innermost being.

forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience.

The Jivatman or spirit is self-existent above the manifested or instrumental being — it is superior to birth and death, always the same; it is the individual self or Atman, the eternal true being of the individual.

The soul is a spark of the Divine in the heart of the living creatures of Nature. It is not seated above the manifested being; it enters into the manifestation of the self, consents to be a part of its natural phenomenal becoming, supports its evolution in the world of material Nature. It carries with it at first an undifferentiated power of the divine consciousness, containing all possibilities, but at first unevolved possibilities, which have not yet taken form but to which it is the function of evolution to give form. This spark of Divinity is there in all terrestrial living beings from the earth’s highest to its lowest creatures. the soul in its evolution; its growth marks the stage which the spiritual evolution of the individual has reached and its immediate possibilities for the future. It stands behind the mental, the vital, the physical nature, grows by their experiences, carries the consciousness from life to life. It is the psychic Person, caitya purus.a. At first it is veiled by the mental, vital and physical parts, limited by them in its self-expression by their limitations, bound to the reactions of Nature, but, as it grows, it becomes capable of coming forward and dominating the mind, life and body. In the ordinary man it still depends on them for expression and is not