Tag: soul duality

The Dual Nature of the Soul: A Reflection of Matter’s Duality

In this regard, I find the dual nature of matter or particle very interesting. When we look at the finite particle nature, the infinite wave nature abolishes. It seems as if infinite space gets localized at a point space. When we observe its wave nature, the particle nature collapses. It means we cannot observe both natures together. These are completely contrasting to each other, and yet, they are two aspects of the same reality. This mysterious behavior is not just a property of physical matter but hints at something deeper, something metaphysical.

A similar phenomenon seems to happen with the soul or consciousness. When we observe the particle-like world inside the soul deeply with attachment, its infinite nature collapses into a localized experience. Our awareness shrinks down to the level of the senses, the ego, and the personal story. We get entangled in the world, and the vastness of consciousness becomes hidden.

On the other hand, when we try to see the infinite sky-like nature of the soul through yoga, meditation, or inner stillness, the localized experience collapses. The senses become secondary, the ego fades, and the experience of the infinite opens up again. It seems that we cannot observe both natures together deeply with attachment because both are completely opposite to each other. This is exactly why the seers have been saying since ages that the world and God cannot be enjoyed together. We have to leave one to get the other. It is the dual nature of the soul, just like the dual nature of matter. The way of seeing determines what reveals itself.

If we assume the particle to be the worldly experience, and the wave to be the pure soul, the analogy becomes clear. The particle is the personal story, the wave is the infinite being. If one has not dissolved all sanskaric imprints in this lifetime through yoga, meditation, or inner purification, then these impressions remain buried as encoded memories on the soul even after death. The soul continues to observe or experience these localized imprints, because the attachments and tendencies are not dissolved.

According to this understanding, it becomes natural to conclude that the soul will not experience its limitless self-nature in such a state. Its infiniteness will be veiled, although it will still be the same pure space as the soul itself. The difference is only in the covering, the veiling caused by impressions.

In this way, space or sky becomes of two types:

  1. One is the unveiled pure space, where the consciousness is free and expansive.
  2. The other is the veiled impure space, where consciousness is dimmed and clouded by sanskaric burdens.

Although both are having consciousness, the extent differs like sky and earth. That veiled space is called jada (inert or unconscious) by common people, although it is not fully jada, but having a very faint consciousness, varying according to the burden of imprints.

This understanding reveals a deep truth: the dual nature of soul is not different from the dual nature of matter. It is the same space, the same consciousness, but the way of seeing changes everything.

The Dual Nature of the Soul

The soul, like matter, has a dual nature. Just as matter appears either as a particle or a wave depending on how we observe it, the soul too shifts its form based on our inner awareness. When it carries the weight of sanskaras—the subtle impressions of countless thoughts, actions, and experiences—it feels like a localized, separate identity. In this state, it appears as a finite dark sky, shaped and bounded by its karmic history. This is the “particle” side of the soul—individual, embodied, and defined.

But when we enter deep states of meditation, keval kumbhak (breathless awareness), or samadhi, these sanskaras begin to dissolve. As they fade, the soul reveals its original nature: an infinite, all-pervading void-like sky—silent, calm, and free from identity. This is the “wave” aspect of the soul, its formless presence beyond time and space. The two aspects cannot be experienced simultaneously. When sanskaras dominate, the infinite is veiled. When stillness takes over, individuality fades.

I witnessed this duality firsthand during a profound encounter with a freshly departed soul. It didn’t appear as just the imprint of a recent life, but as a condensed presence—an essence carrying the average personality traits of countless lifetimes. It was vivid, more alive than its last worldly form, yet deeply compressed—almost bound—by the gravitational pull of its own sanskaras. Its soul-space felt covered, like a dense hologram of all it had ever been. In that moment, I realized this was the “particle” soul—intensely real, yet trapped in its accumulated patterns.

Yet beneath that compression, I could also sense the same soul’s vast, hidden potential—its wave nature—an omnipresent being waiting to be released through purification and inner stillness. The soul was both: deeply personal, and yet, beneath the veils, entirely universal.

This experience reminded me that we all carry within us these two layers. The soul plays as a person when clothed in sanskaras, and rests as presence when freed from them. Recognizing this dual nature brings clarity—not just about ourselves, but also about death, liberation, and the great journey beyond.

Certainly! Here’s a corrected and refined version of your paragraph with a more poetic and philosophical tone:

Supreme vastness is the very essence of supreme existence—Satta.
From this boundless existence arise Gyana (pure knowledge or consciousness) and Ananda (bliss); they are not separate qualities but are inherently woven into the fabric of Satta. The endless sky is not just a metaphor but a direct reflection of the purest state of the soul—Paramatma—infinite, unbounded, and self-luminous. Even in worldly life, we find glimpses of this truth: as one travels far and wide, crossing horizons and expanding boundaries, there is a natural surge in joy, awareness, and a sense of awakening. This outward expansion mirrors the inner truth—that true knowledge, consciousness, and bliss arise from the realization of our own infinite nature.