The life of individualised existence, which is a combination of the two opposing entities [chit and jada], is just a manifestation of the mind [manomaya].

—Muruganar, “Verse 73,” Padamalai: Teachings Of Sri Ramana Maharshi Recorded by Muruganar, p. 166.

What is life? It is a “combination” of chit and jada, a combination that makes it seem as if I am an individual (jiva). 

The first question to ask, then, is: “Can I locate this combination of chit and jada, the contact point where the two meet?” If consciousness makes contact with the body, where—and how—does this happen? 

Is consciousness inside the body-as-container? Direct experience does not reveal one experience—consciousness—nested inside of another experience (sensation or body idea). Does the body-as-feeler directly experience consciousness? No. Consciousness directly experiences itself. 

Then does consciousness make contact with either the body idea or a bodily sensation? Loosely speaking: yes. More precisely speaking; no. Sticking with the latter, we never discern two experiences happening at one and the same time. In this case, we don’t experience consciousness (experience #1) and the body idea or a bodily sensation (experience #2) at one and the same time. Since there’s only one seamless experience, how can it be said that consciousness “makes contact with” another entity—here, the body? It cannot be said. There is only identity, never relationship.

At this point, it’s natural “to pivot” and ask: “Which am I, then—consciousness or the body?” The body is jada—insentient and inert. As Ramana Maharshi often says, “The body does not say ‘I.’” Then who says “I”? 

To get any purchase on this question, we’ll need to investigate “the consciousness part” and thus to set the body off to the side.

How are we to investigate “the consciousness part”? By setting off to the side all objective experiences—most notably, all thoughts and feelings—and by holding onto the I alone. For example, whenever an I-thought arises, we can set the predicate (“am hungry,” “am alone,” “am fatigued,” etc.) off to the side and we can hold onto “I” or “I am” only. 

Holding onto “I” or “I am” alone is the essence of Self-abidance (atma vichara). Remain here and find out who you really are.