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Sant Mat (the path and teachings as taught and practiced by saints) delineates the path of union of soul with the Divine. The teachings of the saints explain the re-uniting as follows:The individual soul has descended from the higher worlds [the Realm of the Divine] to this city of illusion, bodily existence. It has descended from the Soundless state to the essence of Sound, from that Sound to Light, and finally from the realm of Light to the realm of Darkness. The qualities (dharmas, natural tendencies) of the sense organs draw us downward and away from our true nature.The nature of the soul (atman) draws us upwards and inwards and establishes us in our own true nature. Returning to our origins involves turning inward: withdrawal of consciousness from the senses and the sense objects in order to go upward from the darkness to the realms of Light and Sound. [We experience this phenomenon of withdrawal as we pass from waking consciousness to deep sleep.] Another way to express this is to go inward from the external sense organs to the depth of the inner self. (Both of these expressions are the metaphors that signify the same movement). The natural tendencies of the soul (atman) are to move from outward to inward. The current of consciousness which is dispersed in the nine gates of the body and the senses, must be collected at the tenth gate.The tenth gate is the gathering point of consciousness. Therein lies the path for our return. The tenth gate is also known as the sixth chakra, the third eye, bindu, the center located between the two eyebrows. This is the gateway through which we leave the gates of the sense organs and enter in the divine realms and finally become established in the soul. We travel back from the Realm of Darkness to the Realm of Light, from the Light to the Divine Sound, and from the Realm of Sound to the Soundless State. This is called turning back to the Source.This is what dharma or religion really intends to teach us. This is the essence of dharma.

Swami Sant Sevi Ji Maharaj
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Who but the Atman is capable of removing the bonds of ignorance, passion and self-interested action?

Adi Shankaracarya
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I am not my mind, because I can observe my thoughts. So the observer is different from the observed – I am not my mind.” he found that there is no atman, no soul, because this atma is nothing but your mental information – just doctrines, words, philosophies.

Osho, The Book of Secrets
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In the "Brihadaranyaka Upanishad" it is said that it is not the physical person who is attractive, but it is the Atman residing in that person which attracts us. It is that which provides all our delights. Love for someone, the delight experience in that love, both come from the source we call God.

Swami Ritajananda, The Practice of Meditation
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Two ideas are psychologically deep-rooted in man: self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Atman, which will live eternally. In his ignorance, weakness, fear, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically.

Walpola Rahula, What the Buddha Taught: Revised and Expanded Edition with Texts from Suttas and Dhammapada
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Never during its pilgrimage is the human spirit completely adrift and alone. From start to finish its nucleus is the Atman, the god-within... underlying its whirlpool of transient feelings, emotions, and delusions is the self-luminous, abiding point of the transpersonal god. As the sun lights the world even when cloud-covered, “the Immutable is never seen but is the Witness; it is never heard but is the Hearer; it is never thought but is the Thinker; it is never known but is the Knower. There is no other witness but This, no other knower but This." from the Upanishad

Huston Smith, The World's Religions: Our Great Wisdom Traditions
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Meanwhile, the self can stand in the way of the Not-Self, interfering with the free flow of spiritual grace, this maintaining the self in a state of blindness, and also with the flow of animal grace, which leads to the impairment of natural functions and, in the long run, of the slower processes called structure. For each individual human being, the main practical problems are these: How can I prevent my ego from eclipsing the inner light, synteresis, scintilla animae, and so perpetuating the state of unregenerate illusion and blindness? And these practical problems remain unchallenged, even if we abandon the notion of an entelechy or physiological intelligencer, of an atman or pneuma and think, instead, in terms [of] systems...

Aldous Huxley
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The new definition of God - It has the root in Vedanta. The concentrated form of the whole human race is God. Where does it concentrate? In Vedanta it has the explanation. Where is the universe? It is within the body of every human being. It is the realization of Vedanta. It cannot be proved outside. First comes visualization of Atma or soul, then visualization of universe within Atma. Where Atma is visualized? This occurs within this body. Then it comes that the universe is within this body and again it is outside.

Sri Jibankrishna or Diamond
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A fish cannot drown in water,A bird does not fall in air.In the fire of creation,God doesn't vanish:The fire brightens.Each creature God mademust live in its own true nature;How could I resist my nature,That lives for oneness with God?

Mechthild of Magdeburg, Meditations from Mechthild of Magdeburg
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