who r u (I)

Every thought on the world, on our life, on you or me, can and will always remain partly true. The thought conceives the truth which it expresses, but does so in words which can hardly describe the truth from which it arose. For example, when it is conceived that nothing needs to be done, nothing needs to be said, and everything is effortless, this remains a conception which does not cover the whole truth encountered in that to which Advaita points.

The conception of God, or Brahman, or Tao, or Sunyata, encounter the same problem as every other conception of what eternal happiness is about. It remains a construct of reality, which arises out of the and within the space of the eternal complete which allows no concept because in itself it is complete. But yes, it can be felt, as it was always there and yes, it can also be uncovered. The sense of completeness can also grow, but only in the sense that it is less and less covered by the distortions resulting from the root cause of duality: the sense of I separate from all else.

Whatever doubt may rise, it cannot rise without the rising of you- the first to have risen- who raised it. Therefore the primal doubt, namely that of not knowing who you are, is the root of all doubts (Saddhu Om, I, p. 163) Only if the first person exists, will the second and third person arise (Ulladha Narpadha, verse 14)

When the concept of I has become visible, one can remain in that which is aware of that concept and its actions. That in which one resides does not have a beginning nor end, cannot be conceptualized, but is continuously present, one with all that arises, and has been there at least since you were born.

So long as our power of attention was dwelling upon second and third persons, it was called the mind or the intellect and its attending was called a doing (Kriya) or an action (karma). Only that which is done by the mind is an action. As soon as the attention is fixed on the first person (or Self), it loses its mean names such as mind, intellect or ego sense. Moreover, the attention is no longer even on action but inaction (akarma) or the state of being still (summa irrutal) (Sadhu Om, I, p.104-105)

This sense of being still with all that arises within and surrounding the stillness, is where the fun starts. from there all arises effortlessly, as there is no one remaining who needs to understand, create, plan or change anything. That which is created arises instantly, automatically, intuitively, out of the u which has become synonymous to the objects within you.

As thoughts are always partially true (they are yours) and only exist because u exist, it is easily derived that the thoughts are as much an illusion as every other creation of a separate u.