"All you say is held together by your assumption that the world is your own projection. You admit that you mean your personal, subjective world, the world given you through your senses and your mind. In that sense each one of us lives in a world of his own projection. These private worlds hardly touch each other and they arise from and merge into the 'I am' at their centre. But surely behind these private worlds there must be a common objective world, of which the private worlds are mere shadows. Do you deny the existence of such an objective world, common to all? M: Reality is neither subjective nor objective, neither mind nor matter, neither time nor space. These divisions need somebody to whom to happen, a conscious separate centre. But reality is all and nothing, the totality and the exclusion, the fullness and the emptiness, fully consistent, absolutely paradoxical. You cannot speak about it, you can only lose your self in it. When you deny reality to anything, you come to a residue which cannot be denied . All talk of jnana is a sign of ignorance. It is the mind that imagines that it does not know and then comes to know. Reality knows nothing of these contortions. Even the idea of God as the Creator is false. Do I owe my being to any other being? Because I am, all is. Q: How can it be? A child is born into the world, not the world into the child. The world is old and the child is new. M: The child is born into your world. Now, were you born into your world, or did your world appear to you? To be born means to create a world round yourself as the centre. But do you ever create yourself? Or did anyone create you? Everyone creates a world for himself and lives in it, imprisoned by one's ignorance. All we have to do is to deny reality to our prison."