This document discusses the concepts of individual self and true self. It states that the individual self, defined by physical and mental experiences, veils the true self, which is universal and beyond individual limitations. Through the regular practice of NAMASMARAN (remembrance of the divine name), the veils of the individual self become less dense and the true self, which was already present, begins to surface and manifest. When this occurs, one's cognition, emotions, and behaviors rise above individual physiology and become universal, aligned with the well-being of all people and living things. The surfacing of the true self allows one to take actions that foster global harmony and homeostasis from a holistic perspective.

1. STRESS
AND
TRUE SELF
DR.
SHRINIWAS
KASHALIKAR

2. The study of stress leads to many
questions.
One of them is; “What is true self?”
It is true that most of the experiences of
life (including the questions in our mind);
are determined by our cognition, affect
and conation; which in turn are produced
by the physiological processes described
(and not described) in physiology and
other the literature.
The physical pain and pleasure, the
instinctual deprivation and fulfillment,
the emotional sadness and happiness, the
intellectual confusion and clarity; and the
subsequent behavior; constitute
individual life and that is “individual
self”. This individual self veils the “true
self”, which “is” there; but not restricted
by individual limitations and “is” beyond

3. the purview of individual life and three
dimensions.
As and when; one begins the practice of
NAMASMARAN; the veils of individual
self become rarefied and the true self
(which “is” already there) surfaces. When
the “true self” thus surfaces or manifests;
the cognition, affect and conation begin to
rise above the limitations of individual
physiology; and one’s cognition, affect
and conation begin to be universal. The
universal phenomena (the sickness and
health of the billions i.e. universal or
cosmic self) begin to determine the
cognition, affect and conation, of
“somebody”! That “somebody” is
referred to as “cosmic self”, “God”,
PARAMATMA and “is” “true self”,
which is universal, immortal and
destination; of every thing in universe; or
in other words; everything in the universe
is contingent in it.

4. The surfacing or manifestation of the true
self is inevitably associated with actual
ushering of cosmic homeostasis through
the universal (holistic) perspective,
policies, plans, programs and
implementation!
This transition of individual self to
merger with true self is also inevitable
and contingent in the true self.
This transition can be “quick or slow” in
accordance with the degree of ignorance,
apathy, indolence and fossilization of the
individual self.
Having said this much it has to be
appreciated that Veda has declared that
the true self is beyond description, by the
words “Neti, neti” i.e. “indescribable”,
but every seer has affirmed that it is
realizable, through the practice of

5. NAMASMARAN and SWADHARMA i.e.
participation in SUPERLIVING.