The finite mind projects a diversity of objects (e.g., the body, the world, other minds, etc.) and then assumes that reality is such that it conforms to this diversity.

As a result, when the finite mind “goes in search” of the Self, it posits twoness: its own independent existence as well as that of the Self, from which it is separate. Accordingly, it’s hoisted on its own petard since it’s impossible to overcome duality by means of duality.

But the Self, or reality, is only one. It knows nothing of a plurality. It only knows Itself and thus–more plainly put–it’s not even countably “one.”

“Then why does the finite mind appear at all?”

The question is inapt. The question is not “why?” (since to ask “why?” is to presuppose, once again, the existence of diversity—here, of cause and effect) but rather: “To whom does this apparent diversity appear?” Or a different formulation: “Is there actually the existence of a finite mind?” 

Out of kindness and in order to unseat his interlocutor’s presupposition, Ramana Maharshi sometimes says that the mind is nothing but “a bundle of thoughts.” But, in truth, there is “no bundle”; there’s only this thought.

And thought, itself, is not an entity. It’s a mere appearance. Hence, the mind cannot be said to exist.

Therefore, since the finite mind does not actually exist, then how, actually, can there be diversity? There cannot be in truth. And so, what remains in the absence of all diversity? Only the nameless actuality, which Ramana sometimes calls “the Self.”