I Am Atman: Integrating Western Psychology and Eastern Philosophy to Realize the True Self

In the journey of self-inquiry, we draw upon the rich wisdom of both Western psychology, particularly the work of Carl Jung, and Eastern philosophy, as taught in Advaita Vedanta, Yoga, and the Yoga Sutras of Patanjali. This powerful integration allows us to explore the full depth of our being—both the conscious and unconscious mind—and realize our true nature beyond the fluctuations of the mind, known as vrittis.

Recognizing the Vrittis:

• I am not my thoughts: Many thoughts and memories arise and disappear. I am not my thoughts. I am not my memories. Thoughts and memories are vrittis—fluctuations that come and go in the mind. I am the witness. I am the Atman.

• I am not my emotions or feelings: Emotions and feelings, like thoughts and memories, are transient. They arise, linger for a while, and then fade away. By recognizing “I am not my emotions” and “I am not my feelings,” I affirm that these, too, are fluctuations in the mind. I am the witness. I am the Atman.

• I am not my desires and aversions: Desires and aversions also fluctuate in the mind. They arise from conditioned patterns and pass away, often leading to attachment or avoidance. By realizing “I am not my desires” and “I am not my aversions,” I acknowledge that these are transient and do not define my true Self. I am the witness. I am the Atman.

• I am not my name: My name is a label, a fluctuation in the external world that can change. But I remain the same. My name is a fluctuation that comes and goes. I am the witness. I am the Atman.

• I am not my pain: In the same way, I am not the pain in my body. The pain in my body is a fluctuation that comes and goes. I am the witness. I am the Atman.

Beyond the Vrittis: A Deeper Realization

As we continue the practice of self-inquiry, we may come to an even deeper realization: that even the Atman, the witness, and all concepts of self are also vrittis—fluctuations within consciousness. These are still mental constructs that can be transcended.

What Am I?

• Inquiry 1: Beyond the concept of Atman lies the question “What am I?” This inquiry invites us to go beyond all labels, beyond even the idea of being the witness, to experience pure awareness itself—awareness that is beyond all mental constructs and fluctuations.
• Inquiry 2: What is the experience of my true nature? This question shifts the focus from conceptual understanding to direct experience. Instead of seeking an intellectual answer, this inquiry points directly to the felt sense, the immediate experience of being that transcends all concepts and mental constructs.
• Inquiry 3: Show me a direct experience of my true nature. This variation communicates directly with the unconscious mind, inviting it to reveal the true Self in a way that goes beyond conscious effort. By asking this, you open yourself to a spontaneous and deeper experience of your true nature.

Integrating Jung and Vedanta:

This approach unites the wisdom of Carl Jung’s exploration of the unconscious with the deep spiritual insights of Advaita Vedanta and Patanjali’s Yoga Sutras. By communicating directly with the unconscious and practicing self-inquiry, we can integrate the conscious and unconscious aspects of our being, ultimately transcending them to realize our true nature as pure awareness.

Pure Awareness:

In the deepest realization, we see that the Atman, the witness, and even consciousness as a concept are not the ultimate reality. The true Self is beyond all dualities, all fluctuations. It is the ground of being, the pure awareness that is self-luminous and self-existent.

Living the Inquiry:

Let the questions “What am I?”, “What is the experience of my true nature?”, and “Show me a direct experience of my true nature” guide you beyond all concepts, allowing all mental constructs to dissolve and reveal the pure awareness that is ever-present.

The Practice of Self-Inquiry: Transcending the Vrittis

Once we recognize that all these mental events—thoughts, emotions, desires, aversions, and even physical sensations—are vrittis, we can begin to transcend them. The following practice can help deepen this understanding:

1. Awareness of Vrittis:

• Begin by sitting quietly in a comfortable position. Close your eyes and take a few deep breaths, centering yourself in the present moment.
• Bring your attention to your thoughts, emotions, and any sensations in your body. Notice them as they arise, observing them without judgment.

2. Witnessing the Vrittis:

• As you observe these mental events, remind yourself that they are vrittis—transient fluctuations of the mind. Say to yourself, “I am not my thoughts. I am not my emotions. I am not my sensations. I am the witness.”
• Continue to repeat the mantra, “I am the Atman.” Or “I am the witness.” anchoring yourself in the awareness that you are the unchanging witness.

3. Calming the Vrittis:

• Focus on your breath as a way to calm the mind. Follow the natural rhythm of your breath, allowing it to soothe the vrittis and bring your mind into a more peaceful state.
• If you wish, you can also repeat the mantra “Atman” or “Witness” silently with each breath to further quiet the mental fluctuations.

4. Dis-identification from Vrittis:

• Continue practicing self-inquiry by asking, “Who am I?”, “What am I?”, or “What is the experience of my true nature?” Each time a thought or emotion arises, gently return to the realization that you are not the vritti; you are the witness, the Atman.
• Alternatively, you can communicate directly with the unconscious by asking, “Show me a direct experience of my true nature,” and then remain open to whatever arises.

5. Transcending the Vrittis:

• As your mind becomes more still, allow yourself to rest in the pure awareness of the Atman. Experience the space of consciousness that is free from the fluctuations of the mind.
• Over time, with consistent practice, you will find that the vrittis become less dominant, and your connection to the unchanging, open, spacious awareness of the Atman will grow stronger.

Conclusion

By regularly practicing self-inquiry and recognizing the transient nature of the vrittis, we deepen our understanding of our true nature as the Atman. This realization helps us navigate life with greater peace, detachment, and equanimity, knowing that we are not defined by the ever-changing landscape of thoughts, emotions, and sensations. We are the witness, the eternal Self, the Atman.

Yet, even beyond this realization, we are invited to inquire further: “What am I?” and “What is the experience of my true nature?” These questions guide us beyond all concepts and mental constructs, allowing us to rest in the pure awareness that transcends all dualities. For those seeking an even deeper experience, directly communicating with the unconscious by asking, “Show me a direct experience of my true nature,” can open the door to profound realizations.

Reflective Questions:

• How do you experience the vrittis in your daily life?
• In what ways can you remind yourself that you are the witness, not the vrittis?
• How has the practice of self-inquiry influenced your understanding of your true Self?
• What arises when you go beyond the concept of Atman, asking “What am I?”, “What is the experience of my true nature?”, or “Show me a direct experience of my true nature?”

Feel free to share your thoughts and experiences in the comments. Your reflections can help create a richer community of practice and understanding.

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