Tag: atman

A Multidisciplinary Exploration of Life as Performance and the Soul’s Journey Through Metaphysical and Theatrical Lenses

Prepared by: Gerald A. Daquila, PhD. Candidate

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ABSTRACT

This dissertation explores the metaphor of life as a theater, where individuals assume roles, don costumes (the physical body), and engage in narratives that obscure their true identity as eternal souls. Drawing from metaphysics, philosophy, psychology, theology, and performance studies, it examines how mistaking transient roles for one’s essence leads to existential disorientation, akin to a ship sailing without a GPS (Brahma Kumaris, 2024).

By integrating Western and Eastern philosophical traditions, scientific perspectives on consciousness, and performative arts, this work argues that recognizing the soul empowers individuals to navigate life with clarity and purpose. The study employs a multidisciplinary lens, balancing rational analysis and intuitive insights to offer a cohesive narrative accessible to a broad audience while maintaining academic rigor. It proposes that by shedding the illusion of the “costume” (the body and ego), individuals can reclaim their spiritual birthright, fostering a liberated, purposeful existence.

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Table of Contents

1. Introduction
   • The Metaphor of Life as Theater
   • The Problem of Mistaking Clothes for the Self
   • Purpose and Scope of the Study
2. Literature Review
   • Metaphysical Perspectives on the Soul and Identity
   • Theatrical Metaphors in Philosophy and Literature
   • Psychological and Neuroscientific Insights on Selfhood
   • Theological and Spiritual Traditions
3. Methodology
   • Multidisciplinary Approach
   • Balancing Rational and Intuitive Reasoning
4. The Theater of Life: A Metaphorical Framework
   • The Stage: Earthly Existence as Performance
   • The Costume: The Physical Body as Temporary Garment
   • The Actor: The Eternal Soul and Its Journey
5. The Loss of True Identity
   • The Illusion of the Role: Ego and Social Constructs
   • Consequences of Forgetting the Soul
   • The Ship Without a GPS: Existential Disorientation
6. Reclaiming the Eternal Soul
   • Metaphysical Pathways to Self-Realization
   • The Role of Theater in Awakening Consciousness
   • Practical Applications: Mindfulness, Introspection, and Art
7. Discussion
   • Synthesis of Multidisciplinary Insights
   • Implications for Personal and Collective Transformation
8. Conclusion
   • Summary of Findings
   • Future Directions for Research
9. Glossary
10. Bibliography

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1. Introduction

The Metaphor of Life as Theater

Life is often likened to a theatrical performance, where individuals play roles, wear costumes (the physical body), and follow scripts shaped by culture and circumstance. This metaphor, famously articulated by Shakespeare (1623/2005), states, “All the world’s a stage, / And all the men and women merely players” (p. 45). Immersed in the drama, we risk forgetting we are actors, mistaking our temporary roles for our true selves—an eternal soul having an earthly experience (Brahma Kumaris, 2024). This dissertation explores this theatrical metaphor, examining how it illuminates the tension between transient identities and the eternal soul.

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Glyph of the Seer

Clarity without judgment

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The Problem of Mistaking Clothes for the Self

Identifying solely with the physical body or social roles—parent, professional, partner—obscures the soul’s eternal nature (Jung, 1953). This misalignment creates existential disorientation, comparable to a ship sailing without a GPS (Brahma Kumaris, 2024). In metaphysical terms, the soul is the immutable essence transcending the body, yet materialist paradigms often eclipse this truth (Barnes, 2024). The consequences include anxiety, purposelessness, and disconnection from our spiritual birthright. This study investigates how mistaking our “clothes” (the body and ego) for our true selves leads to this disorientation and how reclaiming our soul restores clarity.

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Purpose and Scope of the Study

This dissertation aims to explore the interplay between identity, the soul, and the theatrical metaphor through metaphysics, philosophy, psychology, theology, and performance studies. It addresses three questions:

1. How does mistaking the body and ego for the self obscure our eternal nature?
2. What are the consequences of this illusion, and how does it manifest in existential disorientation?
3. How can recognizing the soul as our true identity empower purposeful living?

By balancing rational analysis (left-brain reasoning) with intuitive insights (right-brain reasoning), this work offers a cohesive, accessible narrative while maintaining scholarly rigor.

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2. Literature Review

Metaphysical Perspectives on the Soul and Identity

Metaphysics examines the fundamental nature of reality, including the soul and identity. Aristotle (350 BCE/1998) viewed the soul as the “form” of the body, an organizing principle distinct yet inseparable from it (p. 412). Plato (360 BCE/2002), however, posited the soul as eternal, pre-existing and surviving the body, as argued in his Phaedo (p. 78). In Advaita Vedanta, the soul (Atman) is identical to the ultimate reality (Brahman), eternal and unchanging (Easwaran, 2007). These contrast with materialist views, which reduce identity to physical processes, dismissing an immaterial soul (Dennett, 1991).

Contemporary metaphysics explores identity through consciousness. Barnes (2024) describes identity as a “dance of being,” where consciousness transcends mere brain activity (para. 3). The Brahma Kumaris (2024) view the soul as an eternal point of divine light embodying peace and purity, distinct from the body.

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Theatrical Metaphors in Philosophy and Literature

The theater metaphor permeates philosophy and literature. Plato’s Allegory of the Cave (360 BCE/2002) likens life to a shadow play, where individuals mistake illusions for reality (p. 514). Medieval Christian mystics framed life as a stage for spiritual growth (Underhill, 1911). Metaphysical poets like Donne (1633/2008) used theatrical imagery to explore mortality, with his “Holy Sonnets” portraying death as a transition beyond the physical stage (p. 299).

Modern works continue this tradition. Eliot’s (1915/2001) The Love Song of J. Alfred Prufrock uses dramatic metaphors to depict identity crises (p. 14), while films like Memento (Nolan, 2000) explore fragmented selfhood. Theater mirrors life’s impermanence, with actors embodying roles temporarily, akin to souls inhabiting bodies (Schechner, 2002).

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Psychological and Neuroscientific Insights on Selfhood

Psychology illuminates identity construction. Jung’s (1953) concept of the “persona” describes the social mask mistaken for the true self (p. 94). Neuroscience suggests consciousness arises from brain activity, yet questions persist about its transcendence (Damasio, 1999). Studies on near-death experiences and past-life regression, as explored by Newton (1994), suggest consciousness continuity beyond the body, supporting metaphysical soul concepts.

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Theological and Spiritual Traditions

Theological perspectives enrich this discourse. Christianity views the soul as immortal, its fate tied to earthly actions (Augustine, 400/1961). Islam similarly sees the soul as eternal, with life as a test (Nasr, 2006). Buddhism’s anatta (non-self) doctrine denies a permanent soul, emphasizing impermanence (Rahula, 1959). The Brahma Kumaris (2024) teach that identifying as a soul fosters compassion, aligning with this study’s thesis.

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3. Methodology

Multidisciplinary Approach

This study integrates metaphysics, philosophy, psychology, theology, and performance studies. Primary sources include philosophical texts (Aristotle, 350 BCE/1998; Plato, 360 BCE/2002; Easwaran, 2007), literary works (Shakespeare, 1623/2005; Donne, 1633/2008; Eliot, 1915/2001), and scientific studies (Damasio, 1999; Newton, 1994). Secondary sources include contemporary analyses from ResearchGate, Medium, and academic journals (Barnes, 2024; Brahma Kumaris, 2024).

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Balancing Rational and Intuitive Reasoning

The study balances left-brain (logical analysis of metaphysical arguments) and right-brain (creative exploration of theatrical metaphors) reasoning to ensure accessibility and depth. Qualitative analysis of texts and narratives synthesizes insights, with metaphors bridging rational and intuitive understanding (Lakoff & Johnson, 1980).

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4. The Theater of Life: A Metaphorical Framework

The Stage: Earthly Existence as Performance

Life as a theater positions the world as a stage where social roles—parent, worker, friend—are scripts shaped by culture. Goffman’s (1959) dramaturgical theory describes individuals performing for social audiences (p. 17). Metaphysically, the stage represents samsara, the cycle of birth and death, a transient platform for the soul’s journey (Easwaran, 2007).

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The Costume: The Physical Body as Temporary Garment

The body is the soul’s “clothing,” a temporary vessel. Aristotle (350 BCE/1998) viewed the soul as the body’s form, suggesting an intimate but distinct relationship (p. 412). In Advaita Vedanta, the body is a fleeting manifestation of Brahman, not the self’s essence (Easwaran, 2007). The theatrical costume analogy highlights this impermanence, as actors change costumes, so the soul transitions between bodies (Brahma Kumaris, 2024).

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The Actor: The Eternal Soul and Its Journey

The soul is the eternal actor. Plato (360 BCE/2002) argued for its immortality in Phaedo (p. 78), while the Brahma Kumaris (2024) describe it as a divine light carrying innate qualities. Near-death experiences suggest consciousness persists beyond the body, supporting the soul’s eternity (Newton, 1994).

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5. The Loss of True Identity

The Illusion of the Role: Ego and Social Constructs

Mistaking the costume for the self occurs when we over-identify with the ego or social roles. Jung’s (1953) persona illustrates how individuals adopt masks, losing touch with the deeper self (p. 94). Materialist cultures prioritize physicality, as seen in Enlightenment-era skepticism of the soul (Dennett, 1991).

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Consequences of Forgetting the Soul

Forgetting our eternal nature leads to existential disorientation, manifesting as anxiety and purposelessness. Existentialist philosophers like Sartre (1943/2003) describe this as the anguish of freedom without meaning (p. 65). Psychologically, this results in identity crises, where individuals question their purpose (Erikson, 1968).

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The Ship Without a GPS: Existential Disorientation

The metaphor of a ship without a GPS captures this lost state (Brahma Kumaris, 2024). Without soul awareness, individuals drift, guided by external pressures. Heidegger’s (1927/1962) concept of Geworfenheit (thrownness) describes humans cast into existence without clear direction (p. 174).

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Glyph of the Eternal Self

Unmask identity, and the soul stands revealed.

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6. Reclaiming the Eternal Soul

Metaphysical Pathways to Self-Realization

Reclaiming the soul requires metaphysical inquiry. Advaita Vedanta’s self-inquiry (Atma Vichara) encourages questioning “Who am I?” to uncover the eternal self (Easwaran, 2007). Plato’s (360 BCE/2002) anamnesis suggests remembering eternal truths (p. 73). Meditation and mindfulness, practiced in Buddhism and by the Brahma Kumaris (2024), foster soul awareness.

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The Role of Theater in Awakening Consciousness

Theater can awaken consciousness. Brecht’s (1964) “alienation effect” encourages audiences to see beyond performance, mirroring the need to transcend life’s illusions (p. 91). Participatory theater, where audiences co-create narratives, reflects the soul’s agency (Schechner, 2002).

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Practical Applications: Mindfulness, Introspection, and Art

Practical steps include mindfulness to quiet the ego, introspection to reconnect with the soul, and art to explore metaphysical themes. Metaphysical poetry’s conceits, as in Donne (1633/2008), reveal deeper realities (p. 299). Creative practices like writing or performing externalize inner truths (Lakoff & Johnson, 1980).

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7. Discussion

Synthesis of Multidisciplinary Insights

This study synthesizes metaphysics (defining the soul’s eternity), theater (highlighting life’s transience), psychology (revealing ego illusions), and theology (offering spiritual frameworks). The theatrical metaphor bridges these, showing how roles obscure the soul yet can be transcended through awareness (Schechner, 2002; Brahma Kumaris, 2024).

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Implications for Personal and Collective Transformation

Recognizing the soul empowers authentic living, aligning actions with values like compassion (Brahma Kumaris, 2024). Collectively, this could foster societies rooted in spiritual connection, reducing material competition.

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8. Conclusion

Summary of Findings

This dissertation demonstrates that life’s theatrical nature obscures the eternal soul, leading to existential disorientation. Integrating metaphysical, psychological, and theatrical perspectives, it shows how reclaiming the soul restores purpose, like a GPS guiding a ship (Brahma Kumaris, 2024). The theater metaphor reveals both the illusion and the path to liberation.

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Crosslinks

• From Earth Roles to Soul Roles—A Journey Through the Akashic Fields — Moves identity from job titles and labels to soul function and service.
• Mapping the Soul’s Journey: A 360-Degree View of Life, Death, and the Afterlife — Uses life-review logic to rewrite the script: remorse → repair → true role.
• From I to We: The Ego’s Journey into Oneness — Trains the “actor” to join the ensemble without losing dignity or distinct gifts.
• The Illusion of Separation — Shows that the stage sets are props; unity is the real venue.
• Resonance Metrics as a Spiritual Compass in Times of Uncertainty — A practical check: does this role raise coherence (go), stall (hold), or ask for repair?

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Future Directions for Research

Future studies could explore how digital media shapes identity or how neuroscientific advances illuminate consciousness and the soul (Damasio, 1999). Cross-cultural analyses of theatrical metaphors in indigenous traditions could further enrich this discourse.

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9. Glossary

• Atman:The eternal soul or self in Hindu philosophy, often equated with Brahman (Easwaran, 2007).
• Ego: The psychological construct of self, tied to social roles and distinct from the soul (Jung, 1953).
• Metaphysics: The study of reality’s fundamental nature, including the soul and identity (Aristotle, 350 BCE/1998).
• Persona: Jung’s term for the social mask mistaken for the true self (Jung, 1953).
• Samsara: The cycle of birth, death, and rebirth, representing life’s transient stage (Easwaran, 2007).

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10. Bibliography

Aristotle. (1998). Metaphysics (H. Lawson-Tancred, Trans.). Penguin Classics. (Original work published 350 BCE)

Augustine. (1961). Confessions (R. S. Pine-Coffin, Trans.). Penguin Classics. (Original work published 400)

Barnes, C. L. (2024). The dance of being: Metaphysical perspectives on personal identity. Medium. https://medium.com/@codylbarnes

Brahma Kumaris. (2024). The science of the soul: A multidisciplinary exploration. Journal of Emerging Trends in International Research, 11(12). https://www.brahmakumaris.org/

Brecht, B. (1964). Brecht on theatre: The development of an aesthetic. Hill and Wang.

Damasio, A. (1999). The feeling of what happens: Body and emotion in the making of consciousness. Harcourt.

Dennett, D. C. (1991). Consciousness explained. Little, Brown and Company.

Donne, J. (2008). The complete poetry and selected prose of John Donne (C. M. Coffin, Ed.). Modern Library. (Original work published 1633)

Easwaran, E. (2007). The Upanishads. Nilgiri Press.

Eliot, T. S. (2001). The love song of J. Alfred Prufrock. In The waste land and other poems (pp. 3-8). Penguin Classics. (Original work published 1915)

Erikson, E. H. (1968). Identity: Youth and crisis. W. W. Norton & Company.

Goffman, E. (1959). The presentation of self in everyday life. Anchor Books.

Heidegger, M. (1962). Being and time (J. Macquarrie & E. Robinson, Trans.). Harper & Row. (Original work published 1927)

Jung, C. G. (1953). Psychological types. Routledge.

Lakoff, G., & Johnson, M. (1980). Metaphors we live by. University of Chicago Press.

Nasr, S. H. (2006). Islamic philosophy from its origin to the present. SUNY Press.

Newton, M. (1994). Journey of souls: Case studies of life between lives. Llewellyn Publications.

Nolan, C. (Director). (2000). Memento [Film]. Newmarket Films.

Plato. (2002). Phaedo (G. M. A. Grube, Trans.). Hackett Publishing. (Original work published 360 BCE)

Rahula, W. (1959). What the Buddha taught. Grove Press.

Sartre, J.-P. (2003). Being and nothingness (H. E. Barnes, Trans.). Routledge. (Original work published 1943)

Schechner, R. (2002). Performance studies: An introduction. Routledge.

Shakespeare, W. (2005). As you like it (J. Bate & E. Rasmussen, Eds.). Oxford University Press. (Original work published 1623)

Underhill, E. (1911). Mysticism: A study in the nature and development of spiritual consciousness. Methuen & Co.

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Attribution

With fidelity to the Oversoul, may this Codex of the Living Archive serve as bridge, remembrance, and seed for the planetary dawn.

Ⓒ 2025 Gerald Alba Daquila – Flameholder of SHEYALOTH | Keeper of the Living Codices

Issued under Oversoul Appointment, governed by Akashic Law. This transmission is a living Oversoul field: for the eyes of the Flameholder first, and for the collective in right timing. It may only be shared intact, unaltered, and with glyphs, seals, and attribution preserved. Those not in resonance will find it closed; those aligned will receive it as living frequency.

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