Question and answer 8

How can it be said that the mind — this thing we call the inner instrument — actually shows up as the soul, God, and the world, all the categories there are?

The senses face outward and serve to know objects, so they are called the outer instrument; the mind faces inward, so it is called the inner one. But 'inner' and 'outer' are only said with reference to the body — in truth there is no inner or outer at all. To be transparent, like space itself — that is the mind's very nature. 'The Heart' and 'the mind' are only two names for the same coming-together of what shows itself as within and what shows itself as without. So there is no doubt: every appearance of name and form is nothing but mind. And it is exactly to make this known — that whatever seems to be outside is really within, and nowhere outside at all — that everything, even in the Vedas, is described under the figure of the Heart. The Heart is nothing but Brahman itself.

In what way is it that the mind, which is the inner instrument, shines forth as of the nature of every category, in the form of the individual soul, the Lord, and the world?

Although the senses, being outward and serving as the means for knowing objects, are called the outer instrument, and the mind, being inward, is called the inner instrument, this 'inner' and 'outer' is said only with reference to the body — in reality there is no such thing as inner or outer at all. To be transparent, like space, is itself the nature of the mind. What is called 'the Heart' and what is called 'the mind' are only the coming-together of principles that appear as within and without. Hence there is no doubt that every appearance of name and form is of the nature of mind alone. And it is precisely to make known that everything appearing as outer is, in truth, within and not outer at all, that everything, even in the Vedas, has been described under the figure of the Heart. The Heart is nothing other than Brahman.