The practice begins by a deliberate turning of attention away from objects—thoughts, sensations, perceptions—and toward the very sense of “I” that is present in all experience. Rather than following the usual movement of mind (“I am sad because…”, “I want this…”), one pauses at the bare feeling of “I am,” the simple sense of being that precedes any description. This is not meant as an intellectual analysis but as a direct, experiential investigation into the one who knows, the subject that stands behind all changing states.

When any thought, emotion, or perception arises, the method is to ask inwardly, “To whom has this arisen?” The immediate answer is, “To me.” At that point, instead of pursuing the content of the thought, inquiry turns to the one who claims it by asking, “Who am I?” or “Who is this ‘me’?” In this way, attention is repeatedly traced back from the thought to the thinker, from the object to the subject, and then further back toward the very source of the “I”-sense itself.

As this questioning proceeds, attention is gently withdrawn from identification with body, mind, and passing mental states, and allowed to rest in the pure sense of existing and being aware. The emphasis is on abiding as the simple “I am,” before it becomes “I am this” or “I am that.” Whenever the mind wanders outward, the same procedure is used again: notice the arising thought, ask to whom it appears, recognize “to me,” and then return to “Who am I?” This repeated turning back causes other thoughts to subside naturally, to the extent that they are not given fresh interest.

Supportive conditions can make the beginning of this practice more accessible: a quiet environment, a comfortable posture, and short but sincere periods of inquiry undertaken regularly. Over time, the same inward turning is to be carried into ordinary activities, so that the questioning “Who am I?” and the resting in the “I”-sense are not confined to formal sessions. With patience and persistence, this continuous redirection of attention from the many to the one— from the play of thoughts to the felt presence of the inquirer—gradually allows the root “I”-thought to subside, revealing the Self that was present throughout.