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Rebirth and Other Worlds: PartII, Chapter XXII - Rebirth Track 11

There is a close connection between egoistic consciousness and memory. It is memory which links my self experience of now with the self experience of the next moment and the self experience of the third moment and on that string of connections, my egoistic consciousness is formulated. And it is that which goes round and round over the formation of the physical, vital and mental energies. This is the composition of egoistic consciousness. You might see here that here there is nothing corresponding to the ego sense. The ego sense considers itself independent from all the rest but there is nothing independent in this movement. That is why the Gita gives a very great analogy that supposing there is a big machine that is mounted in motion and you are on the tip of that machine, so all your movements are the result of the movement of that machine. You as a separate individual simply do not exist anywhere. It is only a sense and does not correspond to anything that is real. It is like a small girl believing that her doll is alive but there is nothing corresponding to that belief. Similarly, my ego sense believes that I am independent from the rest but there is nothing corresponding to it.

As opposed to this formation the soul does not get composed of the physical, vital and mental energies. This is the first distinction. It is different from physical, vital and mental energies. If you use the Sanskrit word for physical, vital and mental energies it is Prakriti, because that is what ultimately Prakriti means. It means energy of movement and energy as manifested today is the energy of physical, mental, and vital, threefold energy – the physical in which tamas is predominant, vital in which rajas is predominant and mental in which sattva is predominant, it is called Trigunatmak Prakriti.

The first distinction of the soul is that it is not composed of this threefold energy. Secondly, the soul here is a delegate of the jivatman. Being a delegate of the jivatman, it has the qualities of the jivatman. If it does not consist of physical, vital and mental energies what is it composed of? Being the delegate of the jivatman, it has the composition of the jivatman.

The composition of jivatman is a centration, a specificity of the Supreme Lord Himself. Mamaeva amsha – is the description given in the Gita. The jivatman is Mamaeva amsha. It is my portion, my centration, not part because the Lord cannot be divisible. This jivatman is the madhvadaha of the Kathopnishad, the eater of honey. This jivatman is the centration of the Supreme Lord Himself which vibrates with, which is composed of, the energies of Satchitananda Himself. Its vibrations, its energies are energies of Satchitananda, which are all manifesting through Truth. So you might say Truth Energy. It is composed of not physical, vital and mental energies, but Truth Energies. Truth Energy consists of Satchitananda. It is itself the centration of Satchitananda. This soul is a delegate of this jivatman so it has all the elements of the jivatman. This is the composition.

In other words this is a composition of the Supreme Lord and Para Prakriti as per the Gita. Ego is the formation of Prakriti. It is also called Apara Prakriti, lower Prakriti distinguished from Para Prakriti. The composition of the ego is that of Apara Prakriti. Composition of the soul which is the delegate of the jivatman is that of Para Prakriti which is Truth Energy and which is centration of the Divine Himself, it is energy and centration. This centration is specific, sustained by the Divine permanently, eternally.

This specificity is distinguishable from all other specificities, my soul, your soul, her soul; each one is distinguished from the other. Each one is a centration of the Divine. For each one is distinct from the other. In that distinctness each one is independent of the other. But it is entirely inseparable from the Supreme Lord because it is a centration of the Lord. In other words, each soul or each jivatman knows itself to be independent of all the rest only in regard to its distinctness from the others. But not in the sense that it is independent as separate from all the others; distinct from others yes, but not separate from all the others. This is a subtle distinction which is to be made. Being inseparable from the Supreme Lord it knows it is entirely dependent upon the Supreme Lord and it does not fall into a mistake of thinking that it is independent of all the rest. Therefore the individuality consists of its distinctness from the others, inseparability from the Supreme and from the Para Prakriti and that it is eternal and inextinguishable because the Supreme is inextinguishable. Its formation of body, life and mind are constantly mutable, therefore they are extinguishable but the soul which is a delegate of the jivatman and the jivatman being the eternal centration of the Divine, is inextinguishable. Therefore, while the ego and egoistic formation is mutable and extinguishable, the soul is inextinguishable. Jivatman himself with all his consciousness, if it descends completely into the human body as it is with all its fullness of knowledge, then the kind of play that is to be played cannot be played because it will all the time be conscious and the gradual evolution which is to take place will not take place.