i do not have it, i am it. —Nancy Mujo Baker

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Contemplative and philosophical traditions, Eastern and Western, insist on this: that the source and ground of the mind’s unity is the transcendent reality of unity as such, the simplicity of God, the one ground of both consciousness and being. 

For Plotinus, the oneness of nous, the intellective apex of the self, is a participation in the One, the divine origin of all things and the ground of the openness of mind and world one to another. 

For Sufi thought, God is the Self of all selves, the One—al-Ahad—who is the sole true 'I' underlying the consciousness of every dependent 'me.’ 

According to the Kena Upanishad, Brahman is not that which the mind knows like an object, or that the eye sees or the ear hears, but is that by which the mind comprehends, by which the eye sees, by which the ear hears; atman—the self in its divine depth—is the eye of the eye, the ear of the ear, the ground of all knowing.

—David Bentley Hart

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The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. 

The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within.


—Fritjof Capra

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The witnessing force behind mind, that characteristic self or spirit 

is called atman; the God in you.

—Gian Kumar

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