The self, Atman is in its nature either transcendent or universal (Paramatma, Atma). When it individualises and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with the universal but at the same time his central separateness as a portion of the Divine.
The Jiva is realised as the individual Self, Atman, the central being above the Nature, calm, untouched by the movements of Nature, but supporting their evolution though not involved in it. Through this realisation silence, freedom, wideness, mastery, purity, a sense of universality in the individual as one centre of this divine universality become the normal experience.
The Jivatma or spirit is self-existent above the manifested or instrumental being - it is superior to birth and death, always the same, it is the individual Self or Atman; the eternal true being of the individual. The soul is a spark of the Divine in the heart of the living creatures of Nature. It is not seated above the manifested being; it enters into the manifestation of the self, consents to be a part It is necessary to understand clearly the difference between the evolving soul (psychic being) and the pure Atman, self or spirit. The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature. It is not bound by these things, not limited, not affected, even though it assumes and supports them.
The method of the traditional way of knowledge, eliminating all these things arrives at the conception and realisation of a pure conscious existence, self-aware, self-blissful, unconditioned by mind and life and body and to its ultimate positive experience that is Atman, the Self, the original and essential nature of our existence.
One rejects from oneself the identification with the mind, vital, body, saying continually "I am not the mind," "I am not the vital," "I am not the body," seeing these things as separate from one’s real self - and after a time one feels all the mental, vital and physical processes and the very sense of mind, vital, body becoming externalised, an outer action while within and detached from them there grows the sense of separate self-existent being which opens into the realisation of the cosmic and transcendent spirit.
It looks for the source of Light with vision's lamp;
It works to find the doer of all works,
The unfelt Self within who is the guide,
The unknown Self above who is the goal.
All is not here a blinded Nature's task:
A Word, a Wisdom watches us from on high.