The work presents itself as a series of dialogues rather than a formal manual, yet it does contain clear practical teachings that can be taken up as exercises. Central among these is the sustained attention to the bare sense of being, the simple feeling “I am” prior to any qualification such as “this” or “that.” The reader is repeatedly directed to rest in this pure sense of existence, to return to it whenever the mind becomes absorbed in thoughts, roles, or narratives. This abiding in the unadorned “I am” functions as a kind of meditation, though it is not framed in technical or ritualistic terms.

Alongside this, the text consistently advocates self‑inquiry as a living discipline. This involves questioning every identification—body, mind, emotions, and personal history—and seeing each as a transient appearance in awareness rather than as the true Self. The inquiry “Who am I?” is not treated as a mere philosophical puzzle, but as a practical tool for dislodging habitual identifications. By turning attention away from objects of experience toward the knower of those objects, the reader is encouraged to recognize that whatever can be observed cannot be the ultimate subject.

A closely related exercise is the cultivation of witnessing awareness, often described as remaining as the observer of thoughts, sensations, and events. The teaching here is to adopt the stance of the witness (sakshi‑bhava), recognizing all mental and sensory phenomena as passing, insubstantial movements within consciousness. This witnessing naturally supports non‑identification: one learns to see that the body, the mind, and the ego are not the final reality of what one is. Such practice is not confined to formal meditation periods, but is meant to permeate ordinary activities, so that daily life itself becomes the field of inquiry.

The book also stresses certain inner attitudes that give these practices their transformative power. Earnestness—an intense, one‑pointed desire for truth—is presented as indispensable, implying a reordering of priorities so that the search for the Self is not overshadowed by secondary concerns. Acceptance or surrender to whatever arises in consciousness is recommended, not as passivity, but as freedom from inner conflict and resistance. Repeated engagement with the dialogues themselves is suggested as a form of satsang and contemplation, reinforcing understanding and supporting the steady recognition that the true position is that of the witnessing consciousness, not of the changing experiences that appear within it.