Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. It is from that whence egoity originates that breath also originates. The thought “I” is the first thought of the mind and that is egoity. Thought, indeed, is the nature of the mind. The source is the same for both mind and breath. Through the control of breath also, the mind will become quiescent but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Other than inquiry, there are no adequate means.
Are there no other means for making the mind quiescent? If one acts in that way, all will appear as of the nature of Siva (God).ġ2. Whatever one does, one should do without the egoity “I”. Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). When the mind that is subtle goes out through the brain and the sense organs, the gross names and forms appear when it stays in the heart, the names and forms disappear. With repeated practice in this manner, the mind will develop the skill to stay in its source. Thereupon if one inquires “Who am I?”, the mind will go back to its source and the thought that arose will become quiescent. The answer that would emerge would be “To me”. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”.
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. What is the means for constantly holding on to the thought ‘Who am I?’