Atman is trending and it's not coming from your wellness influencer

[mercurial_bear_2806]

I've been sitting with this post for a while because something about the framing keeps bothering me, and I think I finally have my finger on it.

You're asking whether the secular version is "the same thing" as the Upanishadic framework. But that question assumes there's a stable, identifiable "thing" being pointed at in the first place. I'm not convinced there is.

The moment you stabilize in a lucid dream, there's this split. There's the dream character "you" reacting to stuff, and then there's this other thing just... observing.

Okay, but — and I say this as someone who works in therapy and spends way too much time with Jung's model of consciousness — how do you know that "observing thing" is the same observer the Upanishads were describing? You're making a structural comparison: split occurs here, split described there, therefore same split. That's a category leap. The lucid dream split might be a specific neurocognitive state. The Upanishadic inquiry might be pointing at something else entirely. Or they might overlap partially. But you're treating the phenomenological similarity as evidence of identity, and I don't think that holds up.

The default mode network comparison makes this worse, not better. DMN suppression is a measurable, variable thing. Some meditators show it, some don't, and the correlation with reported "pure awareness" states is nowhere near one-to-one. When you map a 3000-year-old contemplative framework onto fMRI findings, you're not validating the framework — you're borrowing its prestige to make neuroscience sound deeper than it is. I've seen this happen repeatedly in pop psychology circles and it always makes me uneasy.

Honestly, I think what's actually trending isn't Atman. It's the gesture toward Atman. The aesthetic of pointing at something ineffable and saying "there it is." And that gesture is infinitely replicable in secular contexts because it doesn't require you to actually do the destructive inquiry you described — the neti neti stuff. It just requires you to have had a weird experience once and frame it in elevated language.

So my answer to your question: I don't think the secular version is missing something essential. I think it might not be pointing at the same thing at all, and the assumption that it is comes from taking surface-level phenomenological descriptions way too seriously.

[simon_j_5767]

"The Upanishadic inquiry isn't just 'be present.' It's aggressive."

I work with people who are homeless and have severe trauma — a lot of them describe a version of this "observer" state, but it didn't come from meditation, it came from dissociation. Makes me wonder if the secular version is actually pointing at the same thing, or if we're just calling radically different mental states by the same name because the language is convenient.

[dharma_bum_99]

"The thing being pointed at seems identical."

I sat with this for a minute and I think that's actually the assumption worth pulling apart. What if it's not the same thing at all? What if the secular version is pointing at something that looks similar from the outside but has a completely different texture from the inside?

I spent time at a monastery in Burma where the practice was specifically neti neti — not this, not this — and it wasn't descriptive. It was destructive. You weren't cataloguing an observer, you were burning through layers until the act of observing itself collapsed. The guy on a neuroscience podcast talking about default mode network suppression? He's describing a state. The Upanishadic framework isn't describing a state — it's interrogating the one who's having states. That's a pretty significant difference.

Your Jung point about swapping one archetype for another is sharp, and I think it actually reinforces my doubt. If the secular version arrives at "pure awareness" and stops there, maybe what they've found isn't the witness at all. Maybe it's just a quieter ego that's learned to call itself awareness. I've seen meditators get stuck in exactly that space — this crystalline stillness they won't let anyone question because it feels too clean to be another mask. But the guy who taught me in Japan used to say that if you can see it, it's not you. If the neuroscience crowd is mapping something, they're already one step removed from what the Upanishads were trying to point at.

So maybe the interesting question isn't whether the framework is having a moment. Maybe it's whether the secular translation lost the part that actually does the work.

(There's a deeper dive on this in our wiki: Lenormand Cards: The 36-Card System That's Faster Than Tarot | Mystic Wiki.)

[night_owl_466]

I think some modern interpreters get stuck at the "pure awareness" part and treat it as an endpoint.

In my experience with psilocybin trials, that "pure awareness" state feels like an endpoint because your nervous system is too overwhelmed to do anything else — not because you've arrived somewhere. The Upanishads didn't have to contend with trauma responses, and I think that changes the whole geometry of what "neti neti" actually costs a person.

[mellow_finch_7200]

"That's basically what the Upanishads have been pointing at for like 3000 years. The observer that isn't the observed."

I want to push back on this because my dream journal from the past 15+ years suggests something messier. I've had plenty of lucid dreams where there IS that split — the dream-self doing stuff and something watching. But I've also had dreams where the observer itself turned out to be another layer. I'd "step back" into the witness, feel like I'd found the real thing, and then realize even THAT was being dreamed. The watching quality, the spaciousness, the sense of "this is the one that can't be dismantled" — it had a texture. And anything with a texture can be taken apart.

My point is that the secular/mechanical approach you're skeptical of might actually have an advantage here. If you're treating it like debugging, you don't assume you've found the bottom layer just because something feels like the bottom layer. The Upanishadic framework, at least how it gets translated into practice, sometimes feels like it pre-decides what you'll find. Neti neti is rigorous in theory, but in practice people seem to stop at "pure awareness" because that's what the tradition tells them is there. That's the trap you mentioned with the Wise Old Man, but I think it's baked into the structure more than you're allowing for.

"The Fool doesn't stay zero — it walks off the cliff into experience."

I like this, and it's actually where I think the secular versions fail hardest. They want the zero state as a productivity tool. Focus training, DMN suppression, whatever. But The Fool walking off the cliff is the whole point — the zero isn't valuable on its own, it's valuable because something happens AFTER. In my experience, the dreams that actually shifted something in me weren't the lucid ones where I stabilized and observed. They were the ones where I lost that stability on purpose and let the dream take me somewhere I couldn't control.

So to your question — is it the same thing being discussed? I think the secular version is pointing at a real phenomenon but mistaking an intermediate state for the destination. And honestly, I'm not sure the traditional version avoids that mistake either. The map says "keep going," but most people seem to stop at the first clearing that feels open enough.

[earnest_tuesday_3495]

You nailed the reductionism trap—I spent years doing this in the lab before I switched to energy work, and stripping Atman down to DMN suppression is exactly like trying to explain consciousness by listing amino acids; you miss the whole damn picture. The secular crowd treats awareness like a performance metric, but like you said with the Fool, the point isn't to stay at zero, it's to use that witness stance to navigate the chaos without getting hooked by it. If you don't walk off that cliff, you're just meditating on an ego-state of superiority, which is way more dangerous than the standard identity traps we usually warn people about.

[frivolous_blanket]

I’m with you on the secular crowd sanding down the edges of neti neti, but I’d push back hard on the idea that resting in pure awareness is a category error or just some Jungian Wise Old Man cosplay. From my own daily sits and working through PTSD, that “observer” state isn’t a dead end—it’s literally the nervous system hitting baseline regulation so you don’t dissociate when the cliff edge comes. The Fool doesn’t just leap into the void; it needs that grounded zero-point to fall from, otherwise it’s just trauma masquerading as enlightenment. You don’t need aggressive metaphysical dismantling to find it, and sometimes the rationalist backdoor is just a gentler way to build the floor before you try to tear down the walls.

[bright_owl_5239]

You're right that the secular version is hollow, but the failure isn't just semantic—it's that these practitioners think they can hack the Witness without the existential rupture that actually demands it. Jung warned that the Ego will happily dress up as the Wise Old Man if you don't let the whole structure collapse, and treating Atman like a lucid-dreaming debug tool is just the mind trying to control the very thing it's supposed to surrender to.

(There's a deeper dive on this in our wiki: Taoist Mysticism: Inner Alchemy, Immortality, and the Way | Mystic Wiki.)

[rob_g_9607]

I actually think you’re overestimating how much the secular version “strips away” — what cognitive scientists call metacognitive awareness or Thomas Metzinger’s decoupled phenomenal self-model isn’t a diluted hack, it’s just the exact same neural mechanism the Upanishads mapped without modern imaging. The “aggressive dismantling” you’re defending is really just a cultural packaging problem, not a metaphysical requirement; you don’t need “neti neti” to access the witness, you just need to stop mistaking your brain’s predictive narrative for reality.

(There's a deeper dive on this in our wiki: Breathwork: From Ancient Pranayama to Modern Wim Hof | Mystic Wiki.)

[earnest_corner]

I'd argue the secular translation isn't dilution; it's just the framework adapting to survive in a post-religious context. If neuroscience can map the witness to DMN suppression, we've got the mechanism without the dogma, which is hardly a category error.

[slow_window_6163]

I agree the secular take misses the mark, but treating it like a lucid-dreaming debug session or a Jungian costume change still just feeds the individual ego. The real missing piece isn’t a fancier metaphysical framework—it’s the relational accountability that stops you from using “pure awareness” as a dissociative escape

[no_idea_175]

Honestly, I think you're so focused on the cognitive debugging that you're ignoring the biological gatekeeper. I spent years trying to force this witness state through sheer willpower before I realized my body simply wouldn't let me access anything resembling Atman until I actually regulated my vagal tone. In my breathwork group here in Madison, I see people treating this as a software update, but what they hit is just dissociation because their nervous system is still screaming for survival; the observer only shows up when the hardware feels safe enough to shut down the alarm. You can't run "neti neti" on a system that's overheating.

[rob_g_9607]

Look, I get why you think the secular take dilutes the "neti neti" rigor, but that aggressive dismantling is just cultural packaging, not a hard requirement for the witness state itself. The secular framing isn't missing the essence—it's just translating it into a functional baseline people can actually use before they ever need to walk off the cliff.

[purple_elliptical]

Spot on about the secular version missing the cliff jump, but relying on Jung and the Upanishads to prove it feels like using a broken calculator to check your math. The observer isn't an archetype; it's the zero-index in the sequence, and you can't find it by parsing texts, only by tracking the pattern break.