Truth and our fundamental relation to it creeps into our everyday language whether we want it or not. This is so because in a manner of speaking we are the truth, though we may be oblivious to this truth. Let us take a look at the way we express our actions in the present tense, exactly where we always are:

I say “I am thinking,” “I am imagining,” “I am remembering,” “I am going,” etc. If we pay attention to the structure of these expressions we see that they can be viewed and meant from a different perspective:

I am the thinking; I am the imagining; I am the remembering; I am the going. etc.

I am the thinking because I have become that thinking, being the thinker and the thought at once.

I am the imagining because the “I” has transformed itself into the form of imagination.

I am the remembering because I am transformed to the memory.

That is why at each moment I am at liberty to withdraw myself from these regions, and upon my withdrawal, the withdrawing of my attention, those regions too disappear: The imagining and the remembering cease once I stop being the imagining and the remembering. It is never the case that the imagination is still there whether or not I am imagining anything.

In all these cases the formless “I” which is never grasped in itself has become the perceptible form; I perceive the “I” now as thought and then as imagination, etc. because I can at will flow into the space of perception or imagination, hence making, i.e. projecting, forms that appear to have become the objects of knowledge. In all these instances, it is the “I” that projects itself into this or that form. This ability to project oneself into forms has been known as the creative power of Gods, i.e. their Maya. The “I” at the center of human experience has this power due to its being constituted in the image of God, hence inheriting the power of projection from the Lord, and the human form itself is nothing but a projection of the “I.” With projection comes concealment, the two being the sides of the same coin. It is the projections of the “I” into this or that form that conceals the essential identity of the “I,” i.e. Atman, with its principle, i.e. Brahman. This Supreme Identity is realized immediately and with absolute self-evidence the moment the “I” ceases to project itself, the end of projection being coincident with the end of the “I” as empirical ego.

The I which is the abode of infinity can project itself into various regions of beings: It can project itself into the space of perception and become the perceivable object; I then say “I am seeing the desk” which is really “I am the seeing of the desk,” for I have become the seeing of the desk. Projecting itself into the space of perception the “I” produces the appearance of a perceived world; it produces the perceivable objects from its own depths. We must only add that this becoming is only apparent from the empirical point of view, while from the metaphysical, i.e. transcendental, point of view there is no becoming, for all things exist in their potential form in the simultaneity of the eternal present.

The objects of sight are embedded within the seeing; it is not as if seeing just bumps into objects in the world. The objects are always already constituted within the ceaseless flow of seeing before we make the abstraction that they exists outside our seeing. The objects of sight are made of seeing and not of atoms. The objects of touch are made of touching, those of thought are made of thinking, etc.

The “I” can also project itself into the space of thought and appear to us as the thinking. The space of thought is a region of Being whose beings, objects, have the form “thought.” When we are thinking we never have to inspect a thought to make sure if it is a thought and not a perception or a smell, etc. The thoughtfulness of a thought is self-evident, and its self-evidence comes from the self-evidence of my “I” to myself.

We may suspect the reality of the objects of consciousness but can never suspect the reality of the acts of consciousness. When we are seeing we cannot doubt that we are seeing, though we may doubt the reality of what is seen. You may think that the seen object before you is a fantasy, an imagination, a dream, etc., but when you are seeing you cannot doubt that you are involved in the act of seeing. The reason that acts of consciousness are indubitable is that they are transformations, i.e. projections, of the indubitable “I.” We cannot doubt an act of consciousness because it enjoys the same absolute certainty and self-evidence as the “I.” It is my own “I” that in each and every case appears as perception, imagination, etc.

The world is constituted in and through the acts of consciousness. it is always in consciousness that we know the world, whether as laymen or as scientists. Even the idea that “the world exists independently of consciousness” is itself an idea produced and held in place by an act of consciousness, in this case by the act of thinking and abstracting and theorizing. Everywhere we look, whether with the eye of everyday commonsense or with the eye of modern science, we are in fact looking at perceptions, thoughts, abstractions, experimentation, etc. all of them being acts of consciousness performed within the manifold of conscious experience out of which we can never step, and this because there is no out of experience, this idea being itself a production of consciousness and hence already inside experience. And these are nothing but the transformed “I.”

When you fear you are fearing only yourself, for nothing exists but the contents of your consciousness.

When you are looking at the world know that you are looking at your own infinitude appearing to you as this boundless world. Everywhere you look you are seeing yourself, for you are the seeing itself, the seer itself, and the seen itself. And know that when you seek you are indeed seeking yourself. To be found is to stop seeking.