This body and mind are there in the world along other objects of the world; they are there as the tree or the river that’s there; they have nothing to do with me; they were never mine to begin with. Traditionally we put the divide between us and the world at our bodies. The body signified my share of the world, a small piece of island in which I am isolated. How on earth did we come to assume that this body has anything to do with me?! This body is as impermanent and autonomous as any other object in the world; the mind too; I only steer these thoughts once in a while; thoughts are just there like the chirping of birds, like the street noise; they always come and go like the wind that comes and goes; yet we take them personally! This body and this mind too are parts of the world and not mine; they are far from me as anything else in this world; if that tree doesn’t offend me why should a thought offend me or even draw my attention?! There is no such division as the I and the world: There is only the world.

The “I” is never part of the world; it is not an object in the world; no one has ever found or seen this mysterious “I.” This “I” is only the subject of experience of the world; it is like the screen on which the movie is projected; but the screen is never part of the movie; it has no role in it and it is never disturbed by its events; it stands there always only as the pure subject of experience. It is not even a thing in the usual sense of the world, for our idea of a “thing” is derived from the world and its content; but the “I,” being essentially otherworldly, is never a thing. To try to grasp or understand it is like a character in the movie trying to touch the screen, or the screen trying to see itself! It cannot be named or pointed at, for it is that which does the naming and the pointing. How can one ever understand or name the screen in terms of whatever that is happening inside this movie?

The screen, the “I,” in only the ground and condition for the possibility of experience; it has no other role or utility.

The “I” doesn’t move; it only experiences motion. It is not hurt; it only experiences something that we have named “pain.” The perennial mistake of man is that he thought this experience has a subject, as if there were a he or a she behind it. But this world, this experience, has no subject at all. There is no experiencer and no experienced: There is only experiencing. This is to be realized.

All these quests and questions about existence, its meaning, its origin and teleology, are parts of this movie; they are not real or genuine questions and concerns; they are not questions at all but only supporting characters. Science, religion, philosophy all happen inside this movie. Its big bang, its hereafter or god, its history and future, that how did this come to be, are all parts of the play; there is nothing outside the play, for the very idea of “outside the play” was given and rehearsed inside the play. Do as you wish, but take it easy and enjoy the play.

None is real; none ever matters: There is no question to be asked; no question to be answered; there is no mystery. There is no origin or end; there is nothing to be known; there is nowhere to go, for we never came to begin with; there is nothing to do; there is nothing to gain, nothing to lose;  it is all experience: There is only experiencing. This is to be realized.