This Book was not Written by Man.

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"The existence of nothing and the nonexistence of everything Yoga Vasishta 6 part1.2.53

Popular language speaks of existence and nonexistence as different things, but they are never so in reality to right understanding because whatever is or is not in being is ever present in the Divine Mind. This emptiness contains all things in their empty state. God as the absolute, eternal, and spiritual substance is as empty as thought.

The Universe is the One-Verse and Indra’s Net, where Everything is a Reflection of God and Everything Else Yoga Vasishta 3a.1.27-30

Wherever the invisible, inconceivable and intelligent spirit exists, there the beholder views the visible beauty of God shining even in the midst of atoms (The ancient Hindus had a concept of atoms much like the ancient Greeks did, read about it here: Parmanu in Vaisheshika: Ancient Hindu Atomism that Anticipated Modern Science – DharmaRenaissance Blog). The phenomenal world has its rise from Him, yet ignorant people who depart from Him to the adoration of others resemble fools who forsake rice to feed upon gruel. Although this visible world is apparent to sight, yet O Rama, it is only a shadow of that Being who resides alike in the smallest atom and in the mirror of the mind, who receives the image of the largest as well as the minutest things. The spirit is reflected in everything like a figure in the mirror, and it shines equally in rocks and seas and in the land and water as it does in the mirror of the mind.

The Soul is Trapped by the Shell of Materialism in the Shoreless Sea of Reality Yoga Vasishta 1.18.46-47

The body lies like a tortoise in the cave of greed amidst the ocean of the world. It remains there in the mud in a mute and torpid state without any effort for its liberation. Our bodies float like heaps of wood on the waves of the world, finally serving as fuel for a funeral fire — except a few which pass for human bodies in the sight of the wise.

The Waves of the Shoreless See are Time that Creates and Destroys Worlds Yoga Vasishta 1.23.25-26

As the sea shows himself in a continued series of waves rising and falling one after another, so it is time that creates and dissolves the world, and appears to rise and fall with the rotation of days and nights. At end of the world, time plucks the gods and demigods from their great tree of existence like ripe fruit.

Time as the 4th Dimension Supports Everyone and Everything in the 3rd Dimension on This World and Every Other World in This Universe and Every Other Universe Yoga Vasishta 1.23.27-33

Time resembles a large sacred fig tree studded with

all the worlds as its fruit, resonant with the noise of living beings like the hissing of gnats. Time accompanied by action as his mate, entertains himself in the garden of the world, blossoming with the moonbeams of the Divine Spirit. As the high and huge rock supports its body upon the earth, so does time rest itself in endless and interminable eternity.

Time assumes to himself various colors of black, white and red (at night, day and midday) which serve for his vestures.

As the earth supports the great hills that are fixed upon it, so time supports all the innumerable ponderous worlds that constitute the universe. Hundreds of great kalpa ages may pass away, yet there is nothing that can move eternity to pity or concern, or stop or expedite his course. It neither sets nor rises. Time is never proud to think that it is he who, without the least sense of pain or labor, brings this world into play and makes it exist.

The Creation and Destruction Cycles of Time that is the Singularity, that is the Oneness of Everything, Manifesting as the Illusions of Infinite Different Things that Make up the Universe Yoga Vasishta 1.23.43-44

After sporting for a kalpa period in the act of killing and crushing of all living beings, time comes to lose its own existence and becomes extinct in the eternity of the Spirit of spirits. After a short rest and respite, time reappears as the creator, preserver, and destroyer of all who remembers all. He shows the shapes of all things whether good or bad, keeping his own nature beyond the knowledge of all. Thus does time expand and preserve and finally dissolve all things by way of sport.

“He shows the shapes of all things whether good or bad, keeping his own nature beyond the knowledge of all.” Download the Docx version of this file to see this Gif. You only see one 3-dimensional slice of reality at a time, but the 4-dimensional Oneness is hidden from sight.

One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

~ Bhavagad Gita

All Movement in the Universe is a Manifestation of Time; it is the 3rd Dimension with the 4th Dimension Applied to it, Like the Frames of a Movie Reel Yoga Vasishta 1.25.1-2

Time stands the foremost of all deceitful players in this world. He acts the double parts of creation and destruction, and of action and fate. The existence of time is known to us only through action and motion, which bind all beings (in the succession of thoughts and acts).

These are stills from this video which shows that the supernatural could be real and explainable

The Universe is the One-Verse; There is no Only One God, There is Only God , i.e., the Brahman Yoga Vasishta 2.1.36

There is but one undivided intelligent spirit known as the Universal Soul and nothing else. It becomes confined by its desires (mental conditioning) and becomes freed by its lack of them.

True Liberation is Detachment from the Body and the Wave Remembering that it is One with the Stillness and Flatness of the Sea Itself Yoga Vasishta 2.4.1-2

I know, gentle Rama, that liberation of the soul is the same whether in its embodied or disembodied state, just like seawater and its waves are the same liquid substance. Liberation, whether of embodied or disembodied spirits, consists in their detachment from the objects of sense. Hence the soul unattached to sensual gratification is liberated, having no idea of objects of the senses.

The Physical is the Movement of the Waves and the Spiritual is the Stillness that Reveals the Underlying Sea that Wave Originated From Yoga Vasishta 2.4.4-6

The difference between embodied and disembodied souls, when they are equally enlightened and liberated, is like that of the seawater in its calm and billowy states. There is no more difference between liberation in the body and without the body than there is between the air in motion and at rest. Liberation, whether with or without the body, produces unselfishness. We have lost our selfishness ever since we have come to the knowledge of an undivided unity.

Gaining Knowledge, Gnosis and Illumination Leads to Salvation Yoga Vasishta 2.6.32-34

The wise describe courage as devoted diligence in acts leading to one’s object. Being guided by the scriptures leads to his success. An act accompanied by exertion accomplishes one’s object, and the company of the wise and the study of good books serve to raise a man by brightening his understanding. The wise know infinite happiness or a tranquil spirit is the supreme good, and those good works are fit for study which lead to that state.

The Supreme Soul of God is the Unmanifested Manifestation of Everything that Exists in the Void that Encompasses the All Yoga Vasishta 2.10.11-13

The Supreme Soul of infinite manifestations exists by itself. It passes through and supports the whole in the form of void and understanding and as light to all living beings. From Him who remains the same (unaltered being) in his rest and motion, the great Vishnu was born, like a moving wave on the quiet waters of the sea. Then Brahma was produced from the lotus of his heart, having Mount Meru for its seed, the points of the compass for its petals, and the stars for its pistils.

The Purpose of Sending Someone into the Insanity of Ignorance is to Drive them to Pursue True Knowledge Yoga Vasishta 2.10.37-42

Then, seeing me knowing the knowable and restored to my own natural state, the creator of the world and revealer of all causes (The Singularity of the 4th Dimension) said, “My son, I had turned you to insanity by an illusion in order to make you inquire into the essence of true knowledge for the welfare of mankind. Now you are released from the curse of illusion and you have arrived to your highest state of understanding. You have become as one soul (with the Supreme) and as pure as gold. Now shut your heart against the world and proceed to the surface of the earth, to the land of Bharata, for the good of mankind. There employ yourself to ceremonial duties to the best of your knowledge and advise others on how to properly conduct rituals. But those who are disgusted (with the world) in their hearts, and are rational with their elevated understandings, are to be counseled with the esoteric knowledge that confers true joy.”

Ignorance is the Greatest of all Sufferings and Knowledge is the Greatest of all Liberations Yoga Vasishta 2.13.13-21

There is no disease or poison, no trouble or affliction so painful to one in this earth as the ignorance one breeds in himself.

Those whose intellects are purified a little will find this work to be of greater effect to dispel their ignorance than any other scripture.Everyone who is a friend to good sayings and good sense should diligently attend to this scripture with its beautiful examples, pleasing lessons and lack of inconsistencies.

Lack of dignity, inextricable difficulties, and baseness and degeneracy are all the offspring of ignorance, just like thorns are the offshoots of the prickly ketaki plant. It is far better, O Rama, to rove about a begging with a pot in hand to the homes of vile chandalas than to lead a life deadened by ignorance. Rather dwell in dark dismal cells, within dry dreary wells, in the hollows of trees, or remain like solitary blind worms than labor under the miseries of ignorance.

A man receiving the light leading to his liberation will never fall into the darkness of error or gloom of death. As long as the clear light of reason does not shine upon the mind like the sun, so long will the chilly frost of poverty continue to contract the lotus of humanity. To liberate oneself from the miseries of the world, one must know the true nature of the soul, both from his teacher and the evidence of the scriptures, and also from friends like ourselves.

True Peace only Exists with God Yoga Vasishta 2.13.37

The undecaying, unerring and fearless state of tranquility is nowhere to be had in the three worlds without union (with the Supreme).

Be in the World but not of it Yoga Vasishta 2.13.48-49

Those engaged in worldliness without mixing in it are like the all-illumining sun and are known as the best of men. The mind at peace and rest, clear and free from errors, and without any attempt or desire neither forsakes nor wishes for the world.

Being Illuminated by the Moonlight of Peacefulness Yoga Vasishta 2.13.54

Those whose minds are adorned with the moonlight of peacefulness feel within a flux of beams of purity rising in them like the whitish waves of the Milky Ocean.

The Four Keys to Passing over the False Waters of the World of Illusion Yoga Vasishta 2.16-18-20

Contentment, society of the virtuous, the practice of reasoning, and remaining undisturbed comprise the means for mankind to cross over the ocean of the world. Contentment is reckoned to be the best gain, good company the right course, reasoning the true knowledge, and remaining undisturbed the highest bliss (This chapter emphasizes that you only need to work on one of them to get salvation, although learning the other ones is helpful as well). These are the four surest means to break off the shackles of the world, and whoever is practiced in these has surely passed over the false waters of terrestrial sea (Think of Jesus walking on the water).

The Universe of Illusion is Everything that Moves and the Higher World of Reality is Everything that is at Rest Yoga Vasishta 2.17.24-28

The word jagat (all that moves, the universe) is appropriately applied to the transitory world, which passes like the sea with its heaving waves, appearing as a dancing chain of lotus flowers. It is (as false) as imagining a body of water from the sound of geese, and as useless as a withered forest in autumn when leaves and fruit fall off and the trees yield neither shade nor luscious nutriment. It is full of delirious cravings like men at the point of death, and is as dark as caverns in the mountains. Hence the efforts of men are only acts of their frenzy. It is better to dwell in the clear sky of the autumn harvest of philosophy, after the frost of ignorance has subsided, than to view this world which is no more than an image on a post or a picture on a wall. Know all conscious and unconscious things are made of dust.

The Knowledge that the Physical World of Movement is False Drives away all Fear and Misery Yoga Vasishta 2.18.37-44

The ego and the non-ego, that is, the viewer and the viewed, are both only imaginary monsters of the imagination. Only their annihilation leads to the vision of the soul. The error of the reality of ego and the perceptible world will vanish away like visions in a dream, for who that knows the falsehood of dreams will fall into the error (of taking them for truth)? As an imaginary palace gives no joy or grief to anyone, the false conception of the world is the same.

Just like nobody is afraid of a painting of a serpent, to one who knows, the sight of a living serpent neither terrifies nor pleases. 41 Our knowledge of a picture removes our fear of a painted serpent. Our conviction of the unreality of the world must disperse our mistake of a snake’s existence.

Even the plucking of a flower or tearing of its leaflet requires a little effort, but no exertion whatever is required to gain the blessed state. Plucking or pulling off a flower involves an action of the body, but with yoga there is no physical action. You only have to fix your mind. It can be practiced with ease by anyone sitting in his easy seat and fed with his usual food who is not addicted to gross pleasures or breaching the rules of good conduct.

The Reality of the Higher World is Inert, or at Rest, While the Illusion of the Material World is in a State of Restlessness Yoga Vasishta 3a.1.10-15

Know that all that appears either as living or inert in this world are like appearances in a dream in the state of sound sleep (susupti) which becomes extinct at the end of an epoch (kalpa). Then there remains a nameless and undeveloped something in a state of deep, dark and dank abyss, without any light or thick-spread (nebulae) over it. The wise give this great self-existence the titles of Reality (rita), Self (atma), Supreme (param), Immense (brahma), Truth (satyam) and so forth as common expressions to refer to the Great Spirit (mahatman).

Then this same spirit shows itself in another form called the individual soul (jivatma), and comes afterwards to be understood in the limited sense of life. This inert living principle (jiva) becomes, just like the word suggests, the moving spirit, which afterwards with its power of thinking becomes the mind, and finally the embodied soul. Thus the mind is produced and changed from the quiescent nature of the Great Supreme Spirit to a state of restlessness, like that of a surge heaving itself in the ocean.

The Physical World is a Mirage that Imitates Reality Yoga Vasishta 3a.1.19-20

The unreality of the world appears as a reality, just as the heat of the sun presents an unreal mirage in the moving sands of the desert as real waves of the sea. It is this fantasy which the learned in all things describe as ignorance (avidya), nature (sansriti), bondage (bandha), illusion (maya), error (moha), and darkness (tamas).

The Illusion of Separation Enslaves Man and Prevents Salvation Yoga Vasishta 3a.1.22-24

The intimate relation between spectator and spectacle is called his bondage because the spectator’s mind is tightly bound to the object of his sight. Therefore, the absence of visible objects from the mirror of the mind is the only way to his liberation. Knowledge of the world, which is thinking that individual existence is different from others, is said to be a false view of the soul. There can be no liberation as long as one labors under this blunder of the knowledge of separation. To say that the soul is not this and not that is an endless false dispute over words. Discrimination between alternatives only serves to increase the ardor for objects.

The Katha Upanishads (Upanishads ) make these excellent points about oneness:

10 What is here, the same is there and what is there, the same is here. He goes from death to death who sees any difference here. (This is also referring to distance being an illusion)

11 By the mind alone is Brahman to be realized; then one does not see in It any multiplicity whatsoever. He goes from death to death who sees multiplicity in It. This, verily, is That.

14 As rainwater falling on a mountain peak runs down the rocks in all directions, even so he who sees the attributes as different from Brahman verily runs after them in all directions.

15 As pure water poured into pure water becomes one with it, so also, O Gautama, does the Self of the sage who knows.

The Physical World is a Reflection of the Singularity that Resides in the Smallest thing that is the Singularity Yoga Vasishta 3a.1.29-30

Although this visible world is apparent to sight, yet O Rama, it is only a shadow of that Being who resides alike in the smallest atom and in the mirror of the mind, who receives the image of the largest as well as the minutest things. The spirit is reflected in everything like a figure in the mirror, and it shines equally in rocks and seas and in the land and water as it does in the mirror of the mind.

The Big Bang is Like a Seed that isn’t the Tree Itself But Raw Information for What the Tree Will be Yoga Vasishta 3a.1.47-48

The notion of the visible world gradually expands itself, like a seed that germinates in time, sprouts and spreads itself afterwards in the form of a plant. As seeds and other minute life forms contained within the bosoms of fruit and the embryos of animals expand themselves to become wonderfully beautiful forms, so does the seed of this world lying hidden in the Divine Mind unfold itself into the wonderful forms of visible phenomena in nature.

The Soul is the Unmoved Mover and the Painter of Reality Yoga Vasishta 3a.2.25-30

“Our inference that the soul causes the actions of breathing and motion is a mere supposition because the soul is devoid of every thought or tendency towards action. It sits meditating on itself as inseparable from the Supreme Intelligence, just as images are inseparable from the mind of the painter and sculptor. The self-born Brahma is as intimately connected with the objects of his thought as fluidity is associated with water and the void with the sky. His soul is as immanent in the Supreme as motion is inherent in the wind. It has neither the accumulated acts of past lives nor those of its present state. It is produced without the cooperation of accompanying causes and being free from prior motives, it is not subjected to the sufferings that attend human life. It is found to be nothing other than its own cause, and having no other cause for itself, it is said to be self-produced.”

Death Has no Power Over the Uncreated and Unbegotten Brahman who is Beyond Decay, Motion and is of the Void that Contains Space and Time and Who is Present Before and After the Universe Yoga Vasishta 3a.2.35-44

Yama replied, “This Brahman is neither born nor is nothing at anytime but remains the same forever, like the light of intelligence of which there is no decay. Upon the end of creation, there remains nothing except the tranquil, imperishable and infinite Brahman himself in his spiritual form. This is the nature of the everlasting void, too subtle in its essence and devoid of all attributes, but viewing the present before its mind, the stupendous cosmos in the form of a huge mountain at the beginning of recreation.”

“Being of the nature of consciousness it is imperishable, but those who regard spirit to have any material body are liable to perish with it like all embodied beings. Thus in the beginning this Brahman remained in his state of unalterable, empty consciousness in the womb of emptiness. It is purely of the nature of empty understanding, and of the form of a massive expanse of omniscience. It has neither body nor organism, no act or agency, nor desire of any kind in itself.” “That which is simply emptiness and pure light, unlike an embodied being, is never beset by the traps of new desires. It has nothing to know or see without itself. The only conception that we can have of it is that it resembles an extended intelligence. Under these circumstances, how is it susceptible to any earthly or other external form? Therefore, O Death, give up your attempts to lay hold of Brahman.”

Hearing these words from Yama, Death thought upon the impracticability of anyone laying hold on empty void and he sorrowfully returned to his own abode.

The Brahma is the Unmanifested Manifestation who is of the Emptiness of Reality but who Creates all Realty that is the Painting Yoga Vasishta 3a.2.50-56

Brahma is wonderfully empty consciousness having the faculty of thought. Thus consciousness, being only emptiness, has neither any cause that created it nor any effect created by it. As the insubstantial principle of will in men manifests itself without being connected with material forms, so the self-born Brahma manifests to all in his own immaterial nature.

Like strings of pearl appearing in a clear sky, and like the forms of cities seen in a dream, the self-born Brahma is manifest of himself without relation to external objects. As there is no beholder or anything beholden of the solitary Supreme Spirit which is consciousness itself, so the mind manifests of itself. It is the mind’s capacity to will that is called Brahma. Will being a spiritual faculty, it has no connection with any material substance.

As the mind of the painter is filled with images of various things, so the mind of Brahma is full of figures of all created beings. The self-born Brahma is manifest in his own mind as Brahma is manifested in the empty sphere of his consciousness. He is without beginning, middle or end. He is described as having a male figure when, in reality and like the offspring of a barren woman, he has no body.

All Creation is Contained in the Emptiness of the Mind of Brahma who is the Causeless Cause and the Unmoved Mover of all Reality Yoga Vasishta 3a.2.12-19

All creation is only forms of images or ideas in his empty mind. They have no other pattern or originality in their nature. It is a truth well known to everyone that everything is of the same nature with its cause.

Brahma is a nonexistent being in the manner of perfect consciousness. He is purely a mind form. He is an intellectual entity, not material. He is the prime cause of all material productions in the physical world, and he is born of himself with his prime mobile force in the form of the mind. It was by the first impulse given by the prime moving power that this expanse of creation came to be spread in the same ratio as the currents of air and water are in proportion to the impetus given to them. This creation shining so bright to our sight derives its light from the luminous mind of the formless Brahma, and it appears real to our conceptions.

What we experience in dreams is the best illustration, like the enjoyment of sexual bliss in a dream. In a dream an unreal object of desire presents itself as an actual gain to our fond and false imagination.

The empty, immaterial and formless spirit is described as the self-born and corporeal lord of creatures in the form of the first male. He remains imperceptible in his state of pure consciousness, but becomes manifest to all by the evolution of his will. He cannot be discerned in his absolute state (of inaction), but becomes conspicuous to us in the display of his nature (in creation).

All Reality is Contained in the Universal Mind that Creates Reality that is the Raw Information of a Seed Yoga Vasishta 3a.3.35-39

This Creator or creative power is of the form of the mind, just like the mind itself is of the form of the Creator. Neither has any connection with any material substance, which is a mere creation of the imagination. All visible things are contained in the bosom of the mind, just as the lotus blossom resides in the seed of the lotus. Hence there is no difference between the mental and visible appearances of things, nor has anyone anywhere ever doubted this.

Whatever you see in a dream, whatever desires you have at heart, and all the ideals of your fancy, together with your ideas, notions and impressions of phenomena, know that it is your mind that is the receptacle for them all. But the mind can choose to hold phenomena as desirable, making them as harmful to their beholder as an apparition is to a child. The ideal of phenomena develops itself as the germ contained in the seed and, in its proper time and place, it becomes a large tree.

It isn’t Just Earthly People who Come to Hear of the Wisdom of Vasishta, Make of it What You Will Yoga Vasishta 3a.4.18

Celestial visitors vanished into the air and earthly guests retired to their homes on earth where they performed their evening rituals.

Some More About the Celestial Visitors, who Listen to Vasishta in a State of Nonaction Yoga Vasishta 3a.4.34-35

After the performance of their morning services, all the terrestrial and celestial congress assembled again at the royal hall, in the order and manner of the day before. The full assembly took their seats and sat without moving, like a lake covered with lotus remains calm after a storm.

All Physical Phenomena, all Movement and Separation are Illusions to the Enlightened Yoga Vasishta 3a.4.52-58

Because phenomena appear to be real to their observer, O Rama, I will cleanse them from your mind like dirt from a mirror. Just like the disappearance of an appearance makes the observer no longer an observer, know that this is what happens when the mind is in a state of separation (detachment) from whatever is real or unreal in the world. Having arrived at this state, all the passions of the soul and the desires of the mind will be at rest, like torrents of rivers at the calm that follows the stillness of the wind. It is impossible that things having the forms of space, earth and air will appear the same in the clear light of reason as they do to our ordinary sight.

Thus when the observer comes to know the unreality of the phenomena of the three worlds, as well as of his own entity, then his pure soul attains knowledge of the solitude of divine existence (kaivalya). Such a mind reflects the image of God in itself as in a mirror, while all others are like blocks of stone, incapable of receiving any reflection at all.

After suppression of the sense of “I” and “you” and the error of the reality of the outer world, the observer becomes withdrawn and remains in his sitting posture without seeing external things.

The Singularity is not the Universe itself but the Raw Information of it, just like a Seed isn’t the Tree, but the Raw Information for what a Tree will be Yoga Vasishta 3a.4.49

The visible world is situated in an atom of the great mind, just like the germ of the lotus plant is contained within its seed.

All Physical Objects, or Information, are Seeds that are Always Grown out of the Underlying Principle of the Universe that is the Emptiness of the Universal Mind Present in Yoga Vasishta 3a.4.62-70

Know Rama, that nothing that is can ever be destroyed or become extinct (This is exactly what modern physics says. There has been a debate in physics for decades as to whether information can be destroyed, like in a black hole, or if it gets eternally preserved. The current consensus is that it can never truly be destroyed. You can read more information about it here: Do Black Holes Destroy or Store Information?). Though you remove it, yet it will leave its seed or trace in the mind. This seed is the memory of such things which reopens the ideas of the phenomena in the mind, expanding themselves in the fallacious notions of the forms of big worlds and skies, mountains and oceans. These fallacious notions, called faults and defects of understanding, are obstacles in the way to liberation, but they do not affect the sages who are liberated.

Again, if the world and all other phenomena have real existence, they cannot confer liberation on anyone because phenomena, whether they are situated within or without us, are themselves perishable. Learn therefore this solemn truth, which will be fully explained to you in the subsequent parts of this work, that all things appearing in the forms of emptiness, elementary forms, the world, and “I” and “you” are non-entities. They have no meaning.

Whatever is seen as apparent is nothing other than the un-decaying and imperishable essence of the supreme Brahma himself. The abundance of creation is an expansion of his fullness, and the quiet of the universe rests in his quietude. It is his quality of sky that is the substance of emptiness, and it is his immensity that underlies the immense cosmos.

Nothing visible is real, and there is neither spectator nor spectacle here. There is nothing like emptiness or solidity in nature. All this is only a piece of extended Intelligence.

The Universe is the One-Verse that is God Yoga Vasishta 3a.5.3-9

Incident to the universal dissolution, when all things are reduced to nothing (One of the theories as to what will happen at the end of the Universe is the Big Contraction, as opposed to the Big Bang: Physicists Predict When The Universe Will End in a Reverse Big Bang : ScienceAlert), this infinity of visible objects remains in a state of calm and quiet before their creation (There was not time, distance or movement before the Universe started). There is only great God in existence, who is uncreated and without decay, who is the creator of all at all times, who is all in all and Supreme Soul of all, and who resembles the sun that never sets. He whom language fails to describe, and who is known only to the liberated, who is termed the soul only by fiction and not by his real nature (which is unknowable). He is the Cosmic Man (purusha) of the Samkhya philosophers, the Brahman of Vedanta followers, the Intelligence of Gnostics, wholly pure and apart from all. He is known as Vacuum by vacuists, and the One who gives the sun its light. He is truth itself, the power of speech and thought and vision, and all action and passion forever.

He is who, though ever existent everywhere, appears as nonexistent to the world, and though situated in all bodies, seems to be far from them. He is the Enlightener of our understanding, like the light of the sun to the world. It is He from whom the gods Vishnu and others are produced, like solar rays from the sun, and from whom infinite worlds have come into existence like bubbles of the sea.

This is from the Mayan creation myth the Popol Vuh. See how similar it is to what was just stated. This is from the book Popol Vuh: The Sacred Book of the Ancient Quiché Maya, by Adrian Recinos, pages 81-84:

This is the account of how all was in suspense, all calm, in silence, all motionless, still, and the expanse of the sky was empty.

…There was nothing brought together, nothing which could make a noise, nor anything which might move, or tremble, or could make noise in the sky.

…There was nothing standing; only the calm water, the placid sea, alone and tranquil. Nothing existed. There was only immobility (again emphasizing non-action at the beginning of the universe) and silence in the darkness, in the night.

The Shoreless Sea of Reality, Parallel Universes an God Being a Minute Atom, as well as Being as Large as the Universe at the Same Time Yoga Vasishta 3a.5.15-16

It is He who causes the appearance and disappearance of worlds in the sphere of His infinity, like waves in the ocean, and in whom these phenomena rise and set like the running sands of the desert. His spirit is the indestructible soul that resides as the germ of decay and destruction inside animals. It is so minute as to lie hidden within the body, and so huge as to fill all existence.

The Difference Between the Enlightened and the Enlightened is the Difference Between Action and Nonaction and Looking Outside of One’s Self, Verse Inside the Self Yoga Vasishta 3a.5.21

The unconscious and ungodly soul turns to the attractions of others against its own purpose, while the tranquil soul rests in itself.

The Fullness of Emptiness that Creates the Universe, Parallel Universes and Nonaction Yoga Vasishta 3a.5.22-24

It is He who transcends all existences, and by whom all existent beings are bound, in their proper times and places, to their destined actions, as they are also bound to their free actions, motions and efforts of all kinds. It is He who from His personality of pure consciousness (cit, cosmic consciousness), became of the form of emptiness, then by means of His empty mind and empty thoughts filled it with substances, wherein His soul was to reside, and whereon His spirit had to preside.

Having thus made the infinite hosts of worlds in the immense sphere of the universe, He is yet neither the agent of any action nor the author of any act in it, but remains ever the same as the sole One alone (Heaven and earth do nothing, and there is nothing that is not done – Zhuangzi), in His unchangeable and unimpaired state of self-consciousness, and without any fluctuation, evolution or adhesion of Himself, as He is quite unconcerned with the world.

The Kingdom of Heaven is Inside of You Yoga Vasishta 3a.7.2-3

This God of whom I spoke is not at any distance from us. He is situated within these our bodies, and He is known to us as the form of pure Consciousness. He is All in all, but all this world is not the omnipresent Himself. He is One alone, but is not all that is visible.

The Fullness of Emptiness that is the Supreme Soul Yoga Vasishta 3a.7.22-24

He whose substance appears as a vacuum and in whom exists the empty fullness of the universe, and who appears as emptiness itself, in spite of the multitude of His creation existing in Him, is truly the form of the Supreme Soul. The form of the Supreme Soul (that you want to know) is He who though full of intelligence, appears to stand before us like an unconscious huge rock, and who, though quite subtle in his nature, seems to be some gross body to our conception. That which encompasses the inside and outside of everything, and assumes the name and nature of everything to itself, is truly the form of the Supreme.

After the Entire Universe has Disappeared, there will Still Continue to Exist the Underlying Principle of the Universe that is Brahman Yoga Vasishta 3a.9.29-30

After all trace of phenomena is gone, there remains a pre-eminent object of conception, which is inborn and manifest of itself.

The Nothing of the Singularity that Creates the Everything of the Universe Yoga Vasishta 3a.9.32-40

“Tell me, O sage, how the existence of so many extensive worlds composing the visible universe can be thought of as unreal or comprised in the minutiae of the Divine Mind, like Mount Meru in a sesame seed? (Again compressing a mountain to the size of a seed is creating a miniature black hole)”

Vasishta replied:—

If you stay in the company of holy men a few days, and if you study sacred scriptures with a steady mind with me, then I will purge this false view of phenomena from your understanding, like a delusive mirage from one’s sight. This absence of the view will extinguish your sense of being the viewer, and restore you to your intelligence alone.

When the viewer is united with the view, and the view with the viewer, then polarity becomes unity; polarity blends into an inseparable unity. Without union of the two there is no success of either. When viewer and the view have disappeared, only one unity remains.

I will cleanse the impurity of all your sense of “I” and “you,” the world and all other things from the mirror of your mind, by bringing you to your consciousness of self and the total negation of everything else. From nothing never comes a something and from something never proceeds a nothing, so there is no difficulty whatever in removing what does not exist in nature.

In the beginning this world which appears so very massive and extensive was not in being. It resided in the pure spirit of Brahma. It has evolved from the mind of Brahma. The thing called the world was never produced, it is not in being, and it does not actually appear. It is like gold in the form of a bracelet. It is not difficult to alter and reduce to its gross metallic state.

An Enlightened Person is in a State of Nonaction, Can See all Creation at Once Through Omnipresence and is Not Subject to Time Either Yoga Vasishta 3a.9.8-10

Who, though moved by feelings of affection, enmity, fear and the like, is at rest, as clear and undisturbed as emptiness within himself, is called liberated while he is alive. Who has not an air of pride in him, and is not conceited when he does or refrains to do anything, is called self-liberated in his lifetime. Who with one glance or the wink of his eye has a full view of the whole of creation and the final destruction of the world, like the Supreme Self, is said to be liberated in his lifetime.

God is Both Real and Unreal Yoga Vasishta 3a.9.51-52

In Him this world is manifest like a pearly goose in a painting. He is and yet is not this creation. He is the soul of both what is real and unreal. He is without ears, tongue, nose, eyes or touch, yet He hears, tastes, smells, sees and feels everything in all places and at all times.

God is Omnipresent, Above Time, is the Unmoved Mover, is Not Affected by Creation or Destruction and Permeates Everything Yoga Vasishta 3a.9.61-63

He is always awake in His ever sleeping state, and therefore cannot be said to be waking or sleeping anywhere at anytime. He is both awake and asleep everywhere and at all times. His quiescence is attended with bliss and tranquility, and His agitation puts the world in motion and in its course of action, yet He is said to remain unaltered in both states which unite in Him.

He is inherent in all things as fragrance is innate in the flower, and He is indestructible like the fragrance remains after the flower is destroyed. He pervades all things, yet is as intangible as the whiteness of linen.

The Universe is the One-Verse and the Shoreless Sea Yoga Vasishta 3a.9.69-72

It is by Him that a hundred types of visible objects arise every moment to our view, like the ceaseless series of waves, billows and surges rising on the surface of the waters. It is He who exhibits Himself other than what He is, in hundreds of different shapes to our mistaken minds, just like gold is made to appear in the various forms of bracelets, armlets and a hundred other sorts of trinkets.

He who manifests Himself as the soul abiding in me, you and in every other person, yet is not me, you, he or it, is the Supreme Soul or Self that is the same with and apart from all. It is He and the same being, whether you view Him in one or more objects, as it is the same water that heaves itself in this or the other wave. Thus all visible phenomena have their rise from Him.

The Shoreless Sea of Reality Exists in the Bosom of the Brahma Yoga Vasishta 3a.10.27-29

(In answer to the question how corporeal beings could proceed from incorporeal Brahma,) as waves of various shapes rise and fall in the still and shapeless breast of the sea, so innumerable worlds of various forms float about in the unaltered and formless emptiness of Brahma’s bosom. From the fullness of the Divine Soul (Brahmatma) proceeds the fullness of the individual soul (jivatma) that also is formless (nirakriti). This aspect of Brahma is said to be owing to the purpose of manifesting himself (as living in all living beings). So the totality of worlds proceed from the fullness of Brahma, yet the same totality remains as Brahma himself.

The Brahma is the Singularity that Encompasses the Entire Universe and is Above Space and Time Yoga Vasishta 3a.10.32-34

Know Brahma is smaller than the smallest atom and the minutest of minutest particles. He is purer than air and more tranquil than the subtle ether that is enclosed in him. Unbounded by space or time, his form is the most extensive of all. He is without beginning or end, an indescribable light without brightness. He is of the form of cosmic consciousness (chit) and eternal life, without the conditions and accidents of life. The Divine Mind has its will eternal and it is devoid of the desires of finite minds.

There is no Only One God, there is Only God Yoga Vasishta 3a.11.32-33

Know that there is that only one spirit which is self-existent. All else is mere fiction. I will now tell you how the three worlds were produced and formed. It was from Him that all these beings have come to existence, while He of himself is all and everything in it. He likewise appears to us and disappears also, both as forms and their appearances, and as the mind and its faculties, and as figures and their shapes, and as modes and motions of all things (The Unmoved Mover).

The Universe was Nonaction and then it Become Action through the Unmoved Mover Yoga Vasishta 3a.12.1

From the state of perfect stillness and tranquility of the supremely holy Spirit, the universe rose to being in the manner that you must hear with your best understanding and attention.

The Divine Intellect is the Seed that is the Big Bang that Created the Universe Yoga Vasishta 3a.12.26-32

These elements are all evolved from Consciousness and remain within Consciousness, just like bubbles of water rise and subside in itself. In this manner, all beings remain in their combined states until their final dissolution into simple and separate forms. All things, which are only forms and formations of pure Intellect, remain within the sphere of Divine Intelligence, as the subtle form of a big banyan tree resides in the forms of pollen and seed. These sprouted forth in time and burst out into a hundred branches. Having been concealed in an atom, they became as big as if they were to last forever.

Such is the growth and multiplication of things within Consciousness until development is stopped by its contraction, then weakened in their bodies by its desertion, until they droop down in the end. In this way the elements in their subtle forms (tanmatras) are produced in Consciousness out of its own volition and are manifested to sight in the form of formless minutiae. These five-fold elements are only the seeds of all things in the world. They are seeds of the primary momentum (the beginning of the Universe was in a state of rest and the creation was when that rest became movement) that was given to them (in the beginning). To our way of thinking, they are the seeds of elementary bodies, but in their real nature, they are the uncreated ideal shapes of Consciousness replenishing the world.

The Singularity is the Universe, and the Universe is an Image of the Singularity Yoga Vasishta 3a.13.10

As the seed so is its fruit. Therefore know the world is a form and full of God. Know the spacious sky is the reservoir of the five elements in the beginning of creation.

The Illusion of Reality and the Emptiness of the Soul Yoga Vasishta 3a.13.16-17

The unreal appears as real just like a city is seen in a dream, and like a castle built in the air by our hopes. In the same way we place the individual soul in ourselves, which has its foundation in the empty spirit of God. Thus the brilliant spirit, situated in the Divine Intellect, being no earthly or any other material substance, is called the individual soul and remains in emptiness like a luminous body rising in the sky.

The World is as Empty as the Emptiness of Brahma Because it is an Illusion Yoga Vasishta 3a.13.38-40

The unproduced and self-born Brahma that has risen of himself (and represents the mind) is as unreal as a man dreaming he is flying in the sky. This all supporting and embodied soul is the creator Lord of Creatures who is said to have formed this illusory frame of the world. But in reality, nothing was formed or born, nor is there any substance to be found in the world. It is still the same empty form of Brahma whose essence is known to extend as the infinite space itself.

Emptiness of the World Because it is an Image of the Emptiness of the Divine Mind Yoga Vasishta 3a.13.44-45

The earth and all other existence are the eternal ideas of the Divine Mind. They appear to us to be objects in a dream that is our waking state. The Divine Spirit is known only as an emptiness, therefore the world must also be emptiness because like produces like. So all waters are liquid, though they are made to pass under different names.

The Cosmic Egg of the Universe Yoga Vasishta 3a.13.47-52

The empty universe, under the name of the cosmic egg, shines as clearly as the Divine Spirit. It is calm in its appearance and becomes disturbed by causes born in itself. It is supported by the unsupported Supporter of all who is one and without a second (meaning the Divine Spirit is everything and is above time), but devoid of unity in creation. All this is born in His consciousness and therefore there is nothing new that is produced.

He who is of the form of unlimited space without any emptiness in it, who is transparent yet teeming with abundance, and who is the whole world without any worldliness in him, truly underlies everything. He who is neither the container nor the contained, nor the appearance of the world, who is neither the world nor its creator, and about whom there can be no dispute or disputant, is truly the unknown God. He who is neither the passing world nor any of its passing things, who is quite at rest (again meaning that God is in a state of rest as the Unmoved Mover) yet situated in all things (whether moving or quiescent), is the only Brahma that shines of himself in himself.

The idea of the fluidity of water allows our minds to form an image of a whirlpool. In the same way, the sight of the world produces the false notion of its reality in the mind.

There is no Only One God, There is Only God and the Creation of Everything in Illusion Yoga Vasishta 3a.14.1-9

In this manner the visible world, I, you, and all other things are nothing. Being unmade and unborn, they are nonexistent. It is only the Supreme Spirit that exists of itself.

dying, but it can never assail the living in his dream (This last line is saying that ignorance is the true death, and life is being spiritually awake).

The Ignorant only see the Form and not the Real Substance that Lies Underneath it, which is the True Formless Form that is the Underlying Principle of the Universe Yoga Vasishta 3a.42.4-5

As the false dream of one’s death appears to be true within the dreaming state, so the false world seems to be a field of action and gain to the deluded man. Just like one, not knowing what is gold, sees a golden bracelet to be a mere bracelet and not gold, so the ignorant, without a knowledge of the causal substance, are ever misled by the appearances of form.

The Unmanifested Manifestation that is the Underlying Principle of the Universe Yoga Vasishta 3a.42.9-11

There is only one all-pervading, quiet, and spiritually substantial reality. It is of the form of unintelligible consciousness and an immense outspreading emptiness. It is omnipotent, and all in all by itself. It is of the form manifesting itself everywhere. Hence the citizens that you see in this visionary city are only transient forms of men presented in your dream by that Omnipotent Being.

The Universal Mind that is Oneness with the Illusion of Infinity of Forms Yoga Vasishta 3a.42.25

There is one Consciousness that fills all space. It appears as everything both within and without everybody. It is only by our illusive conception of it that we take it in different lights.

There is no Separation of Anything or Anyone, there is only Brahman Yoga Vasishta 3a.44.29-31

As phantoms appear in the emptiness, are all vacant and void, and as the waves of the sea are nothing but its water so do these created things exist and appear in Brahman only. As the minutiae appearing in the air vanish in the air, and as the dust driven by the winds is lost in the winds, so the false notions of yourself and myself are lost in that Supreme Self in which all things rise and fall like waves of the ocean.

What reliance can there be in this dust of creation which is no more than the water of the mirage? When everything is united in that sole Unity, the knowledge of individualities is mere fallacy.

The Unity of Everyone and Everything that is Brahman and Parallel Worlds Existing like Particles in the Mind of God Yoga Vasishta 3a.44.31-38

What reliance can there be in this dust of creation which is no more than the water of the mirage? When everything is united in that sole Unity, the knowledge of individualities is mere fallacy. We see apparitions in the dark, though the darkness itself is no apparition. Our lives and deaths are the false notions of our error, and the entirety of existence is equally the production of gross error (maya). All this is Himself, for He is the great kalpa or will that produces everything. It is He who exists when all things are extinct in Him. Therefore these appearances are neither real nor unreal of themselves.

But to say both real and unreal are Brahman is a contradiction. Therefore it is He who fills the infinity of space and abides equally in all things and their minutest particles. Wherever the spirit of Brahman abides, and even in the most minute living particle, It views the whole world in Itself, like one thinking on heat and cold of fire and frost has the same sensation within himself at that moment. So does the pure Consciousness perceive the Holy Spirit of God within itself, just like one sees particles of light flying in his closet at sunrise. So these multitudes of worlds move about like particles in the infinite space of the Divine Mind, as the particles of odorous substances oscillate in empty air. In this way this world abides in its incorporeal state in the mind of God, with all its modifications of existence and nonexistence, emanation and absorption, its condensation into dense and diffusion into subtle, and its movement and rest.

The Universal Mind has the Illusion of Being an Individual Soul Yoga Vasishta 3a.44.41-42

Yet the word “world” (vishva) is not a meaningless term. It means the all as contained in Brahman. Therefore it is both real and unreal at the same time, like the fallacy of a snake in a rope. It is the false notion (of the snake) that makes the true (rope) appear like the untrue snake to us, which we are apt to take for the true snake itself. So in the same way we make the mistake of taking Divine Consciousness, which is the prime cause of all, to be an individual soul.

Individuals are Reflections of the One Ego Yoga Vasishta 3a.44.52

Here is the sky containing the world in which you and I and this prince are situated like reflections of the One Ego only. Know all these are contained within the empty womb of Consciousness and remain as tranquil and transparent as emptiness itself.

The Mind Creates Reality Yoga Vasishta 3a.45.21-22

Truly the state of one’s mind leads his internal soul to that state upon which it thinks, and to that prosperity which it attempts to obtain. Now distinguish between what is desirable or disagreeable for you, and choose that which is holy and perfect, and you will certainly arrive at it.

The Sleeping Soul Exists like a Dead Body in a Tomb that Contains entire Worlds of Illusion Yoga Vasishta 3a.52.3-9

This combat that you saw, fought with such fury and lasting so long in the field, was neither fought in your kingdom nor in any part of this earth. It occurred nowhere except in the vacant space of the shrine containing the dead body of the brahmin where it appeared only as the phantom of a dream. This land that appeared as the kingdom of your living lord Viduratha was situated with all its territories in the inner apartment of Padma. Again it was the tomb of the brahmin Vasishta, situated in the hilly village of Vindya, that showed these varying scenes of the mortal world within itself. As the departed soul views the vision of the past world within its narrow tomb, so is the appearance of all worldly accidents unreal in their nature.

These objects that we see here as realities, including these bodies of mine and yours and this of Leela, together with this earth and these waters, are just the same as phantoms rising in the tomb of the deceased brahmin of the hilly region. It is the soul that presents the images of things, and nothing external which is wholly unreal can cast its reflection on the soul. Therefore know your soul to be the true essence which is uncreated and immortal, and the source of all its creations within itself.

The Mind is the Singularity, or Seed, that Contains Many Worlds and Parallel Universes Yoga Vasishta 3a.52.17-20

The knowledge of the mountain ranges of Meru and others is included within the knowledge in the emptiness of the soul. There is no substance or solidity in them, just like a great city seen in a dream. The soul sees hundreds of mountain ranges and thousands of solid worlds all drawn in the small compass of the mind, like in its state of dreaming. Multitudes of worlds are contained in a grain of the brain of the mind, just like the long leaves of the plantain tree are contained in one of its minute seeds. All three worlds are contained in an atom of consciousness in the same manner as great cities are seen in a dream. Each of all the particles of consciousness within the mind has the representation of a world in it.

The Physical Universe is Nothing but an Illusion as that of a Dream with the Universal Mind being the Smallest Singularity that Contains all the Worlds Yoga Vasishta 3a.52.17-20

The Brahma is the Unmanifested Manifestation that is Omnipresent Yoga Vasishta 3a.52.42-43

The spirit of Brahma is all pervasive. It manifests itself in various ways in all places. It is seen in different light according to the varying fancies or tendencies of men like ever-changing scenes appearing in visions and dreams. The omnipotent Spirit displays its various powers in all places. These powers exert themselves everywhere according to the strong force and capability it has infused in them.

Entering the Doorway of Heaven by Piercing Space and Time to Access the Many Worlds in Parallel Universes Yoga Vasishta 3a.53.6-15

The maiden replied, “Come let us go there.” So saying, she stood before her looking forward on her way. Then both proceeding together onward, they came to the doorway of heaven which was as broad as the open palm of the hand and marked with lines like those read in palmistry. They passed the region of the clouds and stepped over the currents of winds, then passing beyond the orbit of the sun, they reached the stations of the constellations. From there they passed through regions of air and water to the worlds where gods and saints live, then they crossed over the worlds of Brahma, Vishnu and Shiva to the great circle of the universe. Their spiritual bodies pierced through its opening like the humidity of ice water passes out of the pores of a tight water-jar. Leela’s body was of the form of her mind, which was of the nature of its own bent and tenor, and conceived these wanderings within itself.

Having traversed the worlds of Brahma, Vishnu and Shiva and having crossed the limit of the manifest spheres and the environs of atmospheric water and air, they found an empty space as spacious as the scope of the great Consciousness and impassable by the swift garuda even in millions of kalpa ages. There they saw an infinity of shapeless and nameless worlds scattered about like countless fruit in a great forest. They pierced through the circumference of one of these orbs before them and passed inside like a worm creeps inside a fruit that it has nibbled.

Every Soul is a Reflection of the Universal Mind and Therefore Everyone is Everyone Else Yoga Vasishta 3a.53.24-27

It was by our gift of wisdom to them that this lady, that king and those servants found themselves to share in the one and same intellectual soul in which they all existed. Every soul is a reflection of Divine Consciousness and is destined by his own fixed decree to represent individual souls to one another like refractions of the same, or like shadows in a magic show. Thus the king received his wife as his companion and queen, and his servants as related with himself. He saw the unity of his soul with hers and theirs, and no distinction existing between anyone of them. He was astonished to find that there was nothing distinct in them from what he had in himself.

The Kingdom of Heaven is like a mustard seed. Yoga Vasishta 3a.53.12-15

The Materialistic and Spiritually Ignorant will not Experience the Higher World of Enlightenment Yoga Vasishta 3a.53.29-33

It is not possible for unenlightened souls (such as that of the young Leela) to approach holy spirits in person. They are visible and accessible only to the deserving. They are unapproachable by gross bodies as sunlight is inaccessible by a shadow. So the established law from the beginning of creation is that intelligent souls can never join with dull beings and gross matter, as truth can never be mixed with falsehood. And so is that as long as a boy is prepossessed of his notion of a ghost, it is vain to try to convince him of the falsehood of demons as mere shadows of his imagination. And as long as the feverish heat of ignorance rages within the soul, it is impossible for the coolness of the moon of intelligence to spread over it. So long also as one believes himself composed of a physical body incapable of travel in the higher atmosphere, it is impossible to make him believe otherwise.

The Big Crunch, which is the Opposite of the Big Bang, that Brings all Existence back to the Singularity of the Universal Mind Yoga Vasishta 3a.54.9-11

At the universal dissolution of the world, when all things are dissolved in the formless void, only the essence of Brahman remains in the form of infinite sky stretching on all sides beyond the limits of creation. Then it reflects in its consciousness in the form of a spark of fire, as you are conscious of your aerial journey in a dream. Then this atomic spark in the Divine Spirit increased in size, and having no substance of itself, appeared as what is commonly called the ideal world.

The Lifespans of Individuals Depends on the amount of Enlightenment and Good Conduct Yoga Vasishta 3a.54.28-30

Our lives are destined in the beginning to extend to one, two, three and four centuries in the different Kali, Dwapara, Treta and Satya ages (yugas) of the world (the Bible talks about decreased lifespans as well). However by virtue of place and time, of climate and food, and our good or bad actions and habits, human life extends above or descends below these limits. Falling short of one’s duties shortens life, as excelling in them lengthens its duration. Mediocre conduct keeps it within its proper bound.

There is no Distance, Time or Motion Because there is only the Underlying Soul that is part of Brahman Yoga Vasishta 3a.55.33-34

In this manner also, the great world appears to every one as in a dream. And so the nature and manner of all things present themselves before every soul. But all these appearances are as empty as air. The soul alone is the sentient principle, and space and time and the modes and motions of things, though they appear as real, are in reality nothing.

Only the Universal Mind is Omniscient, Because it is the Sun and the Individual Souls are the Rays Yoga Vasishta 3a.55.62-67

So also all kinds of moving and unmoving beings are prepossessed with their own notions of things and regard all others according to their own peculiar self-concepts. Again, as the inhabitants of caves know nothing of their outsiders, and as frogs in dirty pools are unacquainted with the pure water of streams, so is one sort of being ignorant of the nature of another.

But empty consciousness, residing in the form of the all pervasive mind and all sustaining air, knows the natures of all things in all places. The moving principle is the vital air that enters all bodies through their pores and which gives life and motion to all living beings. Truly the mind is situated in all things, whether they are moving or immovable. And so is the air, which causes motion in some and stillness in others. Thus all things in this world of illusion are only the rays of the conscious soul, continuing in the same state as they have from the beginning.

True Knowledge is Knowing the Void that is the Singularity which is the Universal Mind Who Creates Worlds from its Seeds of Raw Information Yoga Vasishta 3a.60.3-6

True knowledge consists in seeing phenomena as void and knowing the one emptiness to the sole unity and real entity. In the end, one loses himself in this infinite emptiness.

When the self-born Brahma created the world from nothing, without the aid of any material or elemental body, it is obvious that there was an eternal void and that all these are only manifestations of the empty soul. The same creative soul spread the seeds of its consciousness into the stream of creation, and these produce the images as they constantly appear to us, unless we take the pains to repress them. The appearance of the world is only a perspective of the environment that is Divine Consciousness. It is contained in the small space of human consciousness within the soul, like in a transparent particle of sand.

Time Dilation and Wake Up Yoga Vasishta 3a.60.20-22

When our consciousness represents a twinkling of the eye to extend over a kalpa age (a Kalpa age is a really long time in Hinduism and Buddhism), we are led to believe a single moment is an age of long duration. When we are conscious of or think a kalpa age to be only a twinkling, the kalpa age is thought to pass as quickly as a moment. A long night in our unconscious sleep appears as a moment upon waking. The night appears to be a long age to the long suffering sick, while it seems like a moment in the nightly revels of the merry. So a moment appears as an age in the dream, and an age passes off as a moment in the state of unconsciousness.

All Movement is an Illusion and Those Who Can See that Know the Illusion Yoga Vasishta 3a.60.30-31

By their habit of thinking, some find everything in a state of positive rest, while the unthinking fall into the errors of the ever-moving world, like a boat passenger thinks the land and objects on the shore are moving around him. The unthinking part of mankind, and those wandering in their error, think the world to be moving about them. But the thinking mind sees the whole as an empty void and full of phantoms, like one sees in his dream. (This quote is from the Bhavagad Gita, “One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.”)

The Emptiness of Quantum Fields that creates all Particles by Excitations, or Agitations, that Consequently makes up all Reality Yoga Vasishta 3a.60.36-37

Know the phenomena of the revolving worlds to be no more in reality than mere effects of the vibrations of the mind in the empty space of the soul, like the motions and gestures of imagined hobgoblins to the sight of children. All this is only a magical illusion without any substance or basis of itself. All these imposing scenes of vision are only the empty and aerial sights of dreams.

The Purpose of Meditation is to Achieve God’s State of Rest and Nonaction Yoga Vasishta 3a.60.53

The mind fixed in meditation on God remains unshaken amidst the turmoil of the world and is filled with perfect rest and preserves the composure of the soul until its final liberation from the bondage of the body.

The Universe is the One Verse of the One Universal Mind of Brahman Yoga Vasishta 3a.60.58-63

All this is the empty sphere of Consciousness, all quiet and without any basis or substratum. It is neither peopled nor filled by anything except its own native thoughts. All these appear as dreams, even in our unsleeping states, and have no form or figure in the sight of the wise. The perception of their positive existence is only a misconception of their negative nonexistence. There really exists only one omnipotent and all pervasive Spirit which shows itself in diverse forms like flowers, fruits and tree leaves all appearing from the same woody trunk. He who knows the uncreated Brahman to be the measurer, measure and the thing measured to be all one and himself can never forget this certain truth of unity, nor ever fall into the polarizing error of cause and effect.

There is only one Being (sat) who is holy and without beginning and who, though he appears to have forms of light and darkness, and of space and time, never rises or sets anywhere. He is without beginning, middle or end. He remains like a massive expanse of water exhibiting itself in its waves and currents (the Shoreless Sea of Reality). The notion of myself, yourself and the objective world are only expressions of our perverted understandings. It is only ignorance within the sheath of the mind, according as it imagines it to be, that shows the One as many.

The Unmoved Mover that is the Creator God Yoga Vasishta 3b.62.15-16

The immovable spirit of Brahma appears to be full of moving creatures. The infinity of divine existence seems to teem with finite creation in the midst of it, like a grove of trees growing under the vault of the hollow sky. The unawake spirit of God reflects various images in itself (as in a dream), like the reflection of a dense forest in the lens of a crystal stone.

The Formless Form that is the Unity of the 4th Dimension which is Split up into all the Causes and Effects of the 3rd Dimension of Reality Yoga Vasishta 3b.62.17-21

Consciousness naturally exhibits a variety of forms in itself, just as the body of an embodied person exhibits its various members. The lotus-born Brahma took these various forms in itself to be the several parts in the great body of the cosmos. This foreknowledge of events imprinted in the Consciousness of God is called Destiny which extends over all things at all times.

Destiny comprises the knowledge of the causes that move, support and sustain all things in their proper order, and that such and such a cause must produce such and such effect forever. This destiny is the force or mobile power that moves all men, animals, plants and inanimate creations (the Unmoved Mover of all creation). It is the beginning or primary source of time and the motion of all beings (God is nonmovement and has no time yet creates all movement and time). It is combined with Divine Power, and this combination of them into one is the cause of the production and existence of the world.

I will put this gif up again to demonstrate what was just said. Every slice that is the 3rd dimension is the cause of the next slice in the 4th dimensional time. It’s like the frames of a movie reel.

The Prima Materia, which is the First Matter of Alchemy, that is the Mind that Creates all Reality in the Singularity that was the Big Bang Yoga Vasishta 3b.64.17-20

The mind (chetas) which is the subject of thoughts contemplates on the nature of elementary matter, and thus becomes of itself the quintessence of the five elements. The quintessential mind next becomes like a spark of fire and remains like a dim star, a nebula in the emptiness of the yet unborn universe. The mind takes the form of a spark of fire by thinking on its essence, which gradually develops itself like a seed in the form of the cosmic egg by its internal force. The same fiery spark figuratively called the cosmic egg (brahmanda) became like a snowball in water and conceived the great Brahma within its hollow womb.

The Still Mind is that of God and the Restless Mind is that of Ignorant Man Yoga Vasishta 3b.66.18-21

It is not difficult to repress the action of the mind and rouse our consciousness in order to heal our souls of the malady of their mistaken notion of the world. If you can succeed suppressing the desires of your restless mind at anytime, you are sure to obtain your liberation even instantly and without fail. If you will only turn to the side of your subjective consciousness, you will get rid of the objective world in the same manner as one is freed from his fear of snake in a rope by his examination of the thing. If it is possible to get rid of the restless mind, which is the source of all our desires, then it is possible for anyone to attain the chief end of liberation (Mind... moving fast... is crazy. Mind slow is saint. Mind stopped... is God ~ From the movie Alone in the Dark).

The God of Creation Exists Everywhere at all Times at once Because he is not Subject to Time and Space Yoga Vasishta 3b.67.2-3

Know that Brahma is omnipresent and is the Lord of all at all times. He manifests himself in whatever attribute he assumes to himself of his free will. The attribute which the Universal Soul assumes to itself in the form of perception (chetana) is known by the term “individual soul”, which possesses the power of volition in itself.

The Soul’s Nature is Rest and it’s Vibrations, or Agitations, are the Physical World 9

Consciousness (chit) has its own nature or properties of vibration and rest, like the movement and stillness of wind in the air. Its agitation is the cause of its action. Otherwise it is calm and quiet as a dead block of stone. Its vibration appears in the fluctuations of the mind and its calmness in the lack of mental activity and exertions, as in the detachment of the stillness of yoga meditation. The vibrations of consciousness, which are the movements of thoughts, lead to its continual rebirths; its quietness settles it in the state of the immovable Brahma. The movement of thought is known to be the cause of the living state and all its actions. This vibrating intellect is the thinking Soul, and it is known as the living agent of actions, the primary seed of the universe.

The Nothing Creates the Everything Yoga Vasishta 3b.67.35-37

As a hole dug in the ground presents a hollow, so the reasoning of every system of sound philosophy establishes the existence of the transcendental void as the cause of all. As a prismatic crystal represents various colors in its prisms, without being tinged by them, so the transparent essence of Brahma shows the groups of worlds in its hollow bosom without its connection with them.

The Universal Soul is the source, and not the substance of all these masses of worlds, just as the seed is the embryo and not the matter of the trees and plants and their fruits and flowers that grow from them.

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The Nature of God Yoga Vasishta 3b.79.2-4

What is that miniscule atomic particle that is one yet many, and is as massive as the ocean, and which contains innumerable worlds like the bubbles of the sea? What is a void yet no void, which is something yet nothing? What makes me and you, and where do I or you abide and subside? What moves unmoved and unmoving, and stands without stopping? What is intelligent yet is as dull as a stone? What presents its variety in the emptiness of understanding?

God, the Brahman, is in Everything and is Everything and Time Dilation Yoga Vasishta 3b.79.8-11

Who is the maker of heavens and who is the author of the natures of things? Who is the source of this world of jewels and whose treasure are all the gems contained in it? What is that monad which shines in darkness and is the point that is and is not? What is that iota which is imperceptible to all, and what is that jot that becomes an enormous mountain? To whom is the twinkling of the eye as long as a kalpa millennium and a whole age only a moment? Whose omnipresence is equal to his absence, and whose omniscience is the same as his total ignorance? Who is called spirit but is no air in itself? Who is said to be sound or word but is none of them himself? He is called the All, but is nothing at all of all that exists. He is known as Ego, but no ego is he himself.

The Smallest Singularity that Contains the Universe Yoga Vasishta 3b.79.14.16

What is no more than an atom and fills a space of many leagues? What atomic particle is measured in many miles? Whose glance and nod makes all beings act their parts as players? What minute particle contains many mountain chains in its bosom? Who is bigger than Mount Meru in his minuteness and who, being smaller than the point of a hair, is higher than the highest rock?

The Singularity as the Seed that Started the Universe and its Multiverses, the Atom that Contains the Infinite Density of the Universe, the Big Bang, Time Dilation and the Universe is the One-Verse where Everything is Everything Else Yoga Vasishta 3b.79.20-30

Who, being formless, has a thousand hands and eyes, and in whose twinkling of an eye comprehends the period of many cycles together In what microscopic particle does the world exist as a tree in its seed, and by what power do the unproductive seeds of atoms become productive of worlds? Whose glance causes the production of the world, like from its seed? Who creates the world without any motive or material? Who has no visual organs and enjoys the pleasure of seeing (drishti) and is the viewer (drashta) of himself, which he makes the object of his view? Who has no object of vision before him, sees nothing without him, but looks upon himself as an infinity void of everything visible within it? Who shows the subjective sight of the soul by itself as an objective view and represents the world like the shape of a bracelet in his own metal? Who has nothing existent beside himself, and in whom all things exist, like the waves existing in the waters, and whose will makes them appear as different things?

Both time and space are equally infinite and indivisible, like the essence of God in which they exist. Then why do we try to differentiate and separate them like water from its fluidity? What inner cause in us makes the soul believe the unreal world to be real,

and why does this fallacy continue at all times? The knowledge of the worlds, whether present, past or future, is all a great error. Yet what is that immutable being that contains the seed of this phenomenal wilderness? What being, without changing itself and before it develops itself into creation, shows these phenomena such as the shape of the seed of the world that becomes the form of a developed forest of created beings?

The Universe is the One-Verse, Parallel Universes and Emptiness Yoga Vasishta 3b.79.2-4

The Singularity that is like a Seed that is Raw Information for what the Universe will be and it is Nothing and Everything Yoga Vasishta 3.80.4-9

The soul is identical to consciousness which is more minute than a particle of air. That is the atomic principle that you asked about because it is a nameless atom imperceptible by the six organs of sense and unintelligible to the mind. Underlying the atomic consciousness is the minute seed that contains this universe. Whether it is a substantial or unsubstantial reality, nobody can say.

It is called a reality from our notion of it being the soul of all by itself. It is from that soul that all other existences have come in to being. It is a void from its outward emptiness, but it is no void as regards its consciousness (which is a reality). Because it cannot be perceived, it is said to be nothing, but because it is imperishable, it is a subtle something. It is not a nothing because it permeates all things. All things are only reflections of the minute Consciousness, and its unity shines forth in the plurality, all which is as unreal as the form of a bracelet made of gold substance.

This atom is the transcendental vacuum. It is imperceptible owing to its minuteness. Though it is situated in all things, it is unperceived by the mind and external senses.

The Singularity of Infinite Density where an Atom Contains a Mountain, the Illusion of Distance and Time Dilation Yoga Vasishta 3b.80.4-41

This atom is the transcendental vacuum. It is imperceptible owing to its minuteness. Though it is situated in all things, it is unperceived by the mind and external senses. Its universal permeation cannot make it nothing, because all that exists is not That, which alone is known as the thinking principle that makes us speak, see and act. No kind of reasoning can establish the non-entity of real existence because it is not capable of being seen by anybody. Yet the Universal Soul is known in its hidden form, like the unseen camphor by its smell.

The unlimited soul resides in all limited bodies, and the atomic consciousness pervades the massive universe in the same manner as the mind fills all bodies in its purely subtle state unknown to the senses. It is one and all, unity as well as plurality, because it is the soul of each and all, both singly as well as collectively, and because it supports and contains each and all by and within itself. All these worlds are like little billows in the massive ocean of Divine Consciousness whose intelligence, like a liquid body, shows itself in the form of eddies in the water. This minute intellect, being imperceptible to the senses and the mind, is said to be of the form of emptiness. But being perceived by our consciousness, it is not a nothing, although of the nature of a void in itself.

I am That and so are you by our conviction of the unity. But if we only believe ourselves to be composed of our bodies, then I am not That, nor you are He. If we rid our sense of “I” and “you” through our knowledge of truth, we cease to be the ego, and you and all other persons lose all their properties in the sole unity.

This particle of consciousness is immovable, though it moves over thousands of miles. We find that in our consciousness, this particle has many a mile composed in it. The mind is firmly seated in the empty intellect from which it never stirs, though it goes to all places where it is never located. That which has its seat in the body can never go out of it, just like a baby hanging on the breast of its mother cannot look to another place for its rest. One who is free to range over large tracts will never leave his own home where he has the liberty and power to do all he likes. Wherever the mind may wander, it is never affected by the climate of that place, just like a jar taken to a distant country with its lid shut does not yield any passage to the light and air of that region into it.

The thinking and non-thinking of consciousness, both being perceived in our minds, is said to be the exercise of intellect and the dullness of the intellect. When our exercise of intellect is assimilated into the solid substance of Divine Consciousness, then our intellect is said to become solidified as a stone.

The consciousness of the Supreme Being has spread worlds in the infinite space that are most wonderful as they are his uncreated creations. The Divine Soul is of the essence of fire, and never forsakes its form of fire. It inheres in all bodies without burning them, and it is the enlightener and purifier of all substances. The blazing intelligence of the Divine Soul, purer than the ethereal sphere, produces the elemental fire by its presence. The intellect, which is the light of the soul and enlightener of the lights of the luminous sun, moon and stars, is indestructible and never fades, although the light of the luminaries is lost on the last day of universal doom.

There is an inextinguishable light (glory), known as ineffably transcendental which the eye cannot behold, but it is perceptible to the mind as its inner illumination and presents all things to its view. From there proceeds the intellectual light which transcends the conscious and mental lights and presents before it wonderful pictures of things invisible to visual light. Although plant life has no eyes, it is conscious of an inner light within that causes their growth and gives the capability of bearing fruit and flowers.

With regard to time, space and action and existence of the world, all are only the perceptions of sense and have no master or maker, father or supporter except the Supreme Soul in whom they exist. They are mere modifications of Himself and are nothing of themselves. The atomic spirit is the casket of the bright gem of the world, without changing its minuteness. The Divine Spirit is its measure and measurer, beside which there is no separate world of itself. Spirit manifests itself in everything in all these worlds. It shines as the brightest gem when all the worlds are compressed in it (at the universal dissolution).

Because His nature is beyond understanding, He is said to be a speck of obscurity. Because of the brightness of His intellect, He is said to be a ray of light. Because we are conscious of Him, He is known to exist. Because our sight cannot see Him, He is said to be nonexistent. He is said to be far away because He is invisible to our eyes, and to be near because His being is the nature of our consciousness. He is described as a mountain because He is the totality of our consciousness, although He is more minute than any perceptible particle. His consciousness manifests itself in the form of the universe. Mountains are not real existences. They exist like Meru in his atomic substratum.

A twinkling is what appears as a short instant, and a kalpa epoch is the long duration of an age. Sometimes an instant, when it is filled with acts and thoughts of an age, represents a kalpa, just like an extensive country of many miles can be pictured in miniature or in a grain of the brain. The course of a long kalpa is sometimes represented in the womb of an instant, just like the time to build a great city is present in the small space of a mind’s memory, as it is in the reflection of a mirror. As little moments and kalpa ages, high mountains and extensive miles may abide in a single grain of the intellect, so do all polarites and pluralities unite and meet in the unity of God.

There is no Difference Between the Quantum Field and the Particles that make up the Universe and there is no Difference Between Mind and Physical World Yoga Vasishta 3b.80.57

There is no difference between a house and a void other than that the one is the object of vision and the other of consciousness.

The Physical Universe, with its Countless Worlds, is the Same as the Universal Mind that Created it, just like the Seed is the Same as the Tree Yoga Vasishta 3b.80.60-61

As the tree contained in the seed is of the same kind as the parent seed, so the innumerable worlds contained in the empty seed of Brahma are also as empty as Brahma himself. As the tree which is yet undeveloped in the seed does not exist without development of its parts, so the world in the womb of Brahma was discernible only to Divine Consciousness.

To Gain the Singularity is the Greatest Gain of All Yoga Vasishta 3b.81.6-9

This minute particle is falsely conceived as spirit (air) because it is invisible to the naked eye, but in truth, it is neither air nor any other thing except pure Consciousness. This smallest of particles is said to be sound or words, but it is error to say so because it is far beyond the reach of sound or the sense of words. That particle is all yet nothing. It is neither I, you or he. It is the Almighty Soul and its power is the cause of all. It is the soul that is attainable with great pains, and which being gained adds nothing to our possession. But its attainment is attended with the gain of the Supreme Soul. There is no better gain.

The Smallest Singularity that Fills the Entire Universe Yoga Vasishta 3b.81.16-22

The minute intellect, small as an atom and as subtle as the air, fills the whole universe on all sides. As a cunning and conceited man deludes young girls by gestures, calls, winks and glances, so the holy look of Divine Consciousness serves as a prelude to the endless rotating dance of worlds with all their hills and contents. It is that atom of consciousness that envelops all things within its consciousness, and represents also their forms outside it, just like a picture on canvas shows the figures of the hills and trees drawn in it, standing out as in bas-relief.

The Divine Spirit is as minute as the hundredth part of the point of a hair, yet it is larger than the hills it hides in itself, and as massive as infinity, being unlimited by any measure of space or time. The comparison of the massive emptiness of divine understanding with a particle of air is not an exact simile. It is like comparing a mountain with a mustard seed (The Kingdom of Heaven is like a mustard seed. Christians really don’t understand what was really meant by that. It’s on the same wavelength as this book), which is absurd.

Another Strangely Scientifically Accurate Statement Yoga Vasishta 3b.81.24-25

It is that bright lamp that has brought forth light from its thought without any loss of its own essential brightness. If the sun and other luminous bodies in the world were dull and dark in the beginning, then what was the nature of the primeval light and where was it? (The Sun and every other star in the Universe starts out being dark before it gets ignited, and also the entire Universe went through a 200-million-year dark age as well.)

Time Dilation Yoga Vasishta 3b.81.47-49

Myriads of kalpas amount to an infinitesimal part of a twinkling of the atomic consciousness, as a momentary dream presents a man with all the periods of his life, from youth to age. In answer to, “What twinkling of the eye appears as many thousand kalpas,” even this infinitesimal of a twinkling is too long for thousands of kalpas. The whole duration of existence is as short as a wink of His eye. Only an idea makes a twinkling appear a kalpa or many kalpas, just as the idea of satiety in starvation is a mere delusion to the deluded soul.

The Seed Contains the Raw Information about the Tree in all Stages of its Life like the Singularity of the Universal Mind Contains all Moments of the Universe all at once Yoga Vasishta 3b.81.53-54

All existences present in Consciousness at this moment are the same as they have existed, and will ever exist inwardly, like trees in their seeds. The atom of Consciousness contains the moments and ages of time, like grain within the husk. It contains these in the seed within the infinite soul of God.

The Unenlightened Obsesses about the Bracelet as the Form, Whereas the Enlightened ignore the Bracelet and Focus on the Underlying Gold Yoga Vasishta 3b.81.72-74

The viewer who feasts his eyes seeing the outer visible world cannot have sight of the inner soul with the internal eyes of his consciousness. But when the viewer shuts out the outer view, all its realities appear as unreal. When the viewer perceives the unreality of what can be seen by the light of his understanding, then he comes to see the true reality. So by withdrawing the mind from seeing the bracelet form, one comes to see only its nature of gold. If what can be seen is present, there must also be their viewers to whose view they are apparent. It is the absence of both viewer and the seen, and the knowledge of their unreality, that produce the belief of unity.

The Kingdom of Heaven is like a mustard seed. Yoga Vasishta 3b.81.90-97

The measure, measurement and measurer of all things, and the viewer, view and vision of the visible world are all dependent on the atom of consciousness that contains them all. The atom of Divine Consciousness spreads out and contracts in itself by an inflation of its spirit as it were by a breath of air. These mountainous orbs of the world are like its limbs. O the wonder and great wonder of wonders that this atom of consciousness should contain in its embryo all the three regions of the worlds, above and below one another. It is an incredible delusion that must always remain an inexplicable riddle, how the enormous universe is contained in the minute atom of Consciousness.

As a pot contains the seed with a huge tree within its cell, so the Divine Soul contains the atom of consciousness containing the chains of worlds outstretched within itself. The all-seeing eye simultaneously sees all the worlds situated within the bosom of the intellect, as microscopic sight discovers the parts of the future tree concealed in the seed. The expansion of the world in the atom of Consciousness is analogous to the enlargement of the hidden parts of the seed into leaves, branches, flowers and fruit. As the many forms of the future tree is contained in the uniform substance within the seed, it is in like manner that the multiplicity of worlds is situated in the unity of the atomic Consciousness. Such can be is seen by anyone who will but look into it.

The Singularity that Started the Big Bang has no Space and Time, yet it Contains all Spaces and Times of Many Parallel Universes, just like a Seed Contains all Forms and Stages of a Tree’s Life in it Yoga Vasishta 3b.81.94-97

The Underlying Unity of Everything that Creates all the Infinite Diversities are the Infinite Waves of the Same Shoreless Sea of Reality Yoga Vasishta 3b.84.6-7

It is evident that the pure and perfect unity is the source of the impure and imperfect polarity of phenomena, and this finite world has sprung from its supreme cause who is without beginning or end. 7 These float like the waves upon waters, which apparently are of different forms, and yet essentially the same with the element on which they seem to move. So creations whether present, past or future, are all situated in the Supreme Spirit.

All Physical Objects, Particularly Much Larger Ones, Such as Planets, Create Gravity Wells Yoga Vasishta 3b.85.4

All this visible world is the manifestation of the Divine Mind, like circling whirlpools and rippling swirls of water on the surface of the sea. (Gravity wells are exactly like whirlpools in the fabric of time and space. This site explains it like this, “A gravity well is the pull of gravity that a large body in space exerts. The larger the body (the more mass) the more of a gravity well it has. The Sun has a large (or deep) gravity well. Asteroids and small moons have much shallower gravity wells. Anything on a planet or moon is considered to be at the bottom of the gravity well. Entering space from the surface of a planet or moon means climbing out of the gravity well, something that often takes a huge amount of energy. The larger a planet or moon's gravity well is, the more energy it takes to achieve escape velocity and blast a ship off of it.” Again the Yoga Vasishta seems to have a very good concept of Space for its time period.)

If there is no Action, there is no Physical Universe. Time, Distance and Motion are of the Physical Universe. Rest, Timelessness and Omnipresence are of the Spiritual World Yoga Vasishta 3b.89.51

Because all the senses become dormant in absence of the action of the mind, so the functions of the whole creation are at a stop without the activity of the Universal Mind.

(This statement from The Tao of Physics, by Fritjof Capra (Capra, p. 190) mentions how two Hindu gods, Krishna and Shiva, keep the Universe moving, otherwise, it wouldn't exist at all:

Hinduism has also found many ways of’ expressing the dynamic nature of the universe in mythical language. Thus Krishna says in the Gita, ‘If I did not engage in action, these worlds would perish,‘ and Shiva, the Cosmic Dancer, is perhaps the most perfect personification of the dynamic universe. Through his dance, Shiva sustains the manifold phenomena in the world, unifying all things by immersing them in his rhythm and making them participate in the dance a magnificent image of the dynamic unity of the universe.

Two other translations of that passage from the Bhavagad Gita, Chapter 3, Verse 24, are here:

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings. (Prabhupada, p. 232)

If I ceased to perform prescribed actions, all these worlds would perish. I would be responsible for the pandemonium that would prevail, and would thereby destroy the peace of the human race. BG 3.24: Chapter 3, Verse 24 – Bhagavad Gita, The Song of God)

The Void of the Mind of Brahma Creates Infinite Worlds Yoga Vasishta 3b.91.7

These threefold infinities of ethereal, mental and intellectual spaces, are only reflections of the infinite emptiness of Divine Consciousness. They supply you, O Brahma, with ample space to create as many worlds as you wish.

The Great Error is the Delusion of Plurality instead of Unity, Which Makes One Believe the Waves are Separate from the Shoreless Sea of Reality Yoga Vasishta 3b.91.41-43

There is no error in the unity of consciousness, nor is the soul liable to error unless it is deluded by its belief in pluralities. Consciousness is as full as the ocean, with all its thoughts rising and sitting in it like endless waves. That which you call the mental part of consciousness is full of error and ignorance; and the ignorance of the intellectual part produces the errors of egoism and personality. There is no error of egoism or personality in the transcendental category of the Divine Soul because it is the integrity of all consciousness, just as the sea is the collection of all its waves and waters.

The Shoreless Sea of Reality, the Universe is the One-Verse, Omnipresence and Movement Without Moving Yoga Vasishta 3b.100.1-9

I have told you how the mind originates from the essence of the Supreme Being. It is of the same kind, and yet not the same with its source, but like the waves and waters of the sea. The minds of the enlightened are not different from the Divine Mind because those who have knowledge of the community of waters do not regard the waves as different from the waters of the sea. The minds of the unenlightened are the causes of their error, because those not knowing the common property of water find a difference between waves and the sea.

For the instruction of the unlearned, it is necessary to teach them about the relationship between significant words and their meanings.

The Spirit is the Stillness of the Sea and the Physical are all the Waves that Give the Illusion of Differences Yoga Vasishta 3b.100.25-28

The animating principle (jiva) that is the cause of this creation resides in the Supreme Spirit, like the fluctuation seen over the still waters of the oceans.

The intelligent soul, as he beholds the innumerable waves, billows and surges of the sea rolling on the surface of the waters, sees these hosts of creation to be moving in the essence of Brahma. There is no other reality that bears a name or form or figure or any action or motion except the Supreme Spirit in which all things move about like waves of sea water. As the rising and falling and continuation and disappearance of waves occur on the surface of the sea by the fluctuation of its waters, so the creation, preservation and annihilation of the universe take place in Brahma by the agency of Brahma himself.

The Causeless Cause that is the Singularity that Started the Universe Yoga Vasishta 3b.100.30

All causality and instrumentality, and their effects as well as the production, continuation and destruction of all things, take place in Brahma himself, beside which there is no other cause whatever. (Think of it like this: all objects in the Universe have causes and effects that lead to their existence. For example, a sheet of paper was caused by the existence of the tree before it, and the tree’s existence was caused by the soil and rain before it, and the soil and rain was caused by this, that and other things, and going way back further all of those causes were caused by the first elements caused by the earliest stars exploding etc., going all the way back to the Big Bang itself. Every other object in the Universe has a chain of causes and effects going back to the Big Bang. It is the same Singularity that is itself without cause, time, distance and motion, that caused all causes, time, distance and motion for everything.

The Yoga Vasishta was Saying all Movement is Relative Long Before Albert Einstein Ever Came Along Yoga Vasishta 3b.103.5

Whatever things are seen in this world as stationary or changing are all only accidents according to the perspective in which they are seen, just as a passing vessel is thought stationary by its passenger, but as moving by spectators on the shore.

(The Tao of Physics (Capra, p. 209) mentions something very interesting: movement only has meaning if an object is moving relative to other objects in the Universe. If an object exists in its own reality without any stars, planets, or anything else that makes up the Universe, that object would not move at all. This object would exist in a void, but someone who was inside that object would still be able to move relative to the object itself:

According to the physicist and philosopher Ernst Mach, the inertia of a material object-the object’s resistance against being accelerated-is not an intrinsic property of matter, but a measure of its interaction with all the rest of the universe. In Mach’s view, matter only has inertia because there is other matter in the universe. When a body rotates, its inertia produces centrifugal forces (used, for example, in a spin-drier to extract water from wet laundry), but these forces appear only because the body rotates ‘relative to the fixed stars’, as Mach has put it. If those fixed stars were suddenly to disappear, the inertia and the centrifugal forces of the rotating body would disappear with them.

This happens, as Frijof Capra says, because everything in a time and space is really one and the same object, or better still comes from the same object, like the Prima Materia of Alchemy:

Thus modern physics shows us once again-and this time at the macroscopic level-that material objects are not distinct entities, but are inseparably linked to their environment; that their properties can only be understood in terms of their interaction with the rest of the world. According to Mach’s principle, this interaction reaches out to the universe at large, to the distant stars and galaxies. The basic unity of the cosmos manifests itself, therefore, not only in the world of the very small but also in the world of the very large; a fact which is increasingly acknowledged in modern astrophysics and cosmology. In the words of the astronomer Fred Hoyle, Present-day developments in cosmology are coming to suggest rather insistently that everyday conditions could not persist but for the distant parts of the Universe, that all our ideas of space and geometry would become entirely invalid if the distant parts of the Universe were taken away. Our everyday experience even down to the smallest details seems to be so closely integrated to the grand-scale of features of the Universe that it is well-nigh impossible to Physics contemplate the two being separated.

A projectile in normal time and space is moving towards something, away from something, past something, through something, etc. If some projectile was fired in a void it would be moving towards nothing, away from nothing, past nothing, through nothing, etc. How does that work? It works by that projectile not being subject to time and it being omnipresent - or here, there, and everywhere at once in that void. The nothing that the projectile moves towards, moves away from, move past and through, is itself omnipresent and not affected by time and it is like timesing any number by zero, making that number zero as well.)

Time, Distance, Places and Suffering are all Illusions of the Mind Yoga Vasishta 3b.103.14-16

A kalpa age is shortened to a moment and a moment is stretched into a kalpa by the different modes of the mind that regulate both the duration of time and the distance between places. The perceptions of the quickness and slowness of motion, and of much or little in quantity, and also of swiftness or slowness of time, belong to the mind and not to the dull material body. The feelings of sickness and error, sorrow and danger, and the passing of time and distance of place all rise in the mind like the leaves and branches of trees.

The Mind Creates Everything and Everything is Nothing but a Form, or Variation, of the Mind, like Branches of a Tree Yoga Vasishta 3b.103.19

The mind alone is perceived to be in existence in the world, and its representations of forests and all other things are but variations of itself! So the thinking man sees only the substance of gold, and all its various forms of bangles and bracelets are taken for nothing.

The Mind is the Singularity that is the See that Creates all Reality Yoga Vasishta 3b.110.6-51

As the leaves and branches, flowers and fruits are the products of the shooting seed, so everything that is seen in our waking dreams is the creation of our minds. As a golden image is no other than gold, so the creatures of our living dreams are nothing but the creations of our fanciful mind. As a drop or shower of rain, and a foam or froth of the wave, are only different forms of water, so the varieties of phenomena that are sensed are only transformations of the same mind. These are only the thoughts of our minds seen in our waking dreams, like the various costumes that an actor wears to represent different characters in a play. As King Lavana believed himself to be a tribal for some time, so we believe ourselves to be so-and-so by the thoughts of our minds. Whatever we think ourselves to be in our consciousness, the same soon comes to pass upon us. Therefore mold the thoughts of your mind in any way you like.

The Making of the Still Mind is like Controlling the Wild Horse of Worldly Pains and Emotions and Entering into the Castle of the True Knowledge of Brahman Yoga Vasishta 3b.111.10-16

It is possible to govern the mind by one’s attention and effort, like controlling a horse. When the mind is brought still, it is easy to enter into divine knowledge.

Shame on that jackass man who does not have the power to subdue his restless mind. It is entirely under his own control and he can easily govern it. No one can reach the best course of his life without tranquility of his mind. This is to be acquired by means of his own effort to get rid of the fond objects of his desire. By destroying the mind’s appetites and through reason and knowledge of truth, one can have his absolute dominion over the mind without any change or rival in it.

The precepts of a teacher, the instructions of the scriptures, the efficacy of mantras, and the force of arguments are all trifles like bits of straw if the mind is not calm. Calmness can be gained by renouncing our desires and knowledge of truth. Only when all the desires of the mind are cut off by the weapon of indifference to all worldly things can the one all-pervading quiescent Brahman be known. All men’s bodily pains are quite at an end as soon as the mind is at rest, after the removal of mental anxieties by means of true knowledge.

The Mind is the Singularity that is the See out of which Grows all Reality Yoga Vasishta 3b.111.42-47

The mind is the root that grows the plants of our good and evil and all our happiness and sorrow. The mind is the tree of the world, and all peoples are like its branches and leaves. One who has freed his mind from its desires prospers everywhere. He who lives in the dominion of detachment rests in his heavenly joy. The more we curb the desires of our minds, the greater we feel our inward happiness. Like the fire being extinguished, we find ourselves cooled from its heat.

Should the mind long for millions of worldly mansions in its highest ambition, it is sure to have them spread out to view within the minute particle of its own essence. Opulence in expectancy is full of anxiety to the mind. When gained, the expected wealth is no less troublesome to the mind. But the treasure of contentment is filled with lasting peace of mind. Therefore, be victorious over your greedy mind by abandonment of all your desires.

With the highly holy virtue of your un-mindfulness, and with the even-mindedness of those who have known the Divine Spirit, and also with the subdued, moderated and defeated yearnings of your heart, make the state of the uncreated One as your own.

Death and Resurrection and Movement Without Moving Yoga Vasishta 3b.112.8-12

The mind which has no motion is said to be dead and defunct. The suspension of mental agitation is the condition of yoga stillness and leads to our ultimate liberation.

The mortification of the mind is attended with the subsidence of our sorrows, but agitated thoughts in the mind are causes of all our sorrows. The monster of the mind, being roused from its rest, raises all our dangers and disasters, but its falling into rest and inaction causes our happiness and perfect joy. The restlessness of the mind is the effect of its ignorance (Mind... moving fast... is crazy. Mind slow is saint. Mind stopped... is God ~ From the movie Alone in the Dark).Therefore Rama, exert your reason to destroy all its desires. Destroy the internal desires of your mind that are raised by ignorance alone and attain your supreme joy by your resignation to the Divine Will.

The Supreme Brahman is omnipotent, full and perfect and without decay forever. The mind does not have these properties that belong to the omnipresent soul. The Lord is almighty and omnipresent and distributes his all-diffusive power in proportion as he pleases to everyone he likes. Observe Rama, how intellectual powers are distributed in all animated bodies, and how His moving force is spread in the air, and His immobility rests in rocks and stones. 8 His power of fluidity is deposited in water, and His power of inflammation is exhibited in fire. His emptiness manifests in vacuum, and His substantiality is in all solid substances. The omnipotence of Brahman is seen to stretch itself to all ten sides of the universe. His power of annihilation is seen in the extinction of beings. His punishment is evident in the sorrows of the miserable.

Movement Without Moving Yoga Vashishta 3b.112.3-15

As coldness is the nature of frost and blackness is that of ink, so is swiftness or momentum the nature of the mind, as stillness is that of the soul.

Rama said, “Tell me sage, why is the mind identified with motion, and what is the cause of its velocity? Tell me also if there is any other force that can impede the mind’s motion?”

Vasishta replied:— We have never seen the motionless quiet of the mind. Speed is the nature of the mind, like heat is that of fire. This vacillating power of motion which is implanted in the mind is known to be of the same nature as that of the self-motive force of the Divine Mind that is the cause of the momentum and motion of those worlds. As the essence of air is imperceptible without its movement, so we can have no notion of the momentum of our minds apart from the idea of their vibration.

The mind which has no motion is said to be dead and defunct. The suspension of mental agitation is the condition of yoga stillness and leads to our ultimate liberation.

The mortification of the mind is attended with the subsidence of our sorrows, but agitated thoughts in the mind are causes of all our sorrows.10 The monster of the mind, being roused from its rest, raises all our dangers and disasters, but its falling into rest and inaction causes our happiness and perfect joy. The restlessness of the mind is the effect of its ignorance. Therefore Rama, exert your reason to destroy all its desires. Destroy the internal desires of your mind that are raised by ignorance alone and attain your supreme joy by your resignation to the Divine Will.

The mind is a thing that stands between the real and unreal, and between intelligence and dull matter. The mind is moved to and fro by the contending powers on either side. Impelled by dull material force, the mind is lost in the investigation of material objects until at last, by its habitual thought of materiality, it is converted to a material object, resembling dull matter itself.

There is no Only One God, There is Only God, Who is Above all Forms Yoga Vasishta 3b113.4-5

There exists nothing real or unreal anywhere except the only true essence of God, just like there is no substantiality in the continuity of the waves other than the body of waters. There is no reality in anything, whether existent or nonexistent, all which are mere creations of your shadowy ideality. Therefore do not impute any shape or figure to the eternal, boundless and pure spirit of God.

This Book Seemed to Know that the Blue Sky During the Day is an Illusion, Because it is Pitch Black if Someone Goes High Enough Yoga Vasishta 3b.113.42

This earth is a handful of ashes which being flung aloft flies in particles of dust. It is like the upper sky which appears to be blue but has no blueness in it.

This is Another Passage like the Last One, But is Also Knows that the Sky Becomes a Void as Well Yoga Vasishta 3b.114.32-40

The imagination of earthly men paint ignorance as dark as the darkness that surrounds the highest pinnacle of Mount Meru, blazing with the blue light of sapphire, or at the primeval darkness impenetrable by sunlight. Earth-born mortals also represent ignorance as the blackness which naturally covers the face of heaven by its own nature, like the blue vault of the sky. Thus, in the imagination of the unenlightened,

ignorance is pictured with a visible form. But the enlightened never attribute qualities of physical sensation to inanimate and imaginary objects.

Rama said, “Tell me sage, what is the cause of the blueness of the sky if it is not the reflection of the blue gems on the Meru’s peak? Is it a collection of darkness (at night) by itself?”

Vasishta replied:—

Rama, the sky being only an empty vacuum cannot have the quality of blueness which is commonly attributed to it. Nor is it the bluish luster of the blue gems that are supposed to abound on the top of Meru. Nor is there any possibility of a body of darkness abiding in the sky when the cosmic egg is full of light (which has displaced the primeval darkness) and when the nature of light is the brightness that stretches over the extraterrestrial regions.

O fortunate Rama, the sky which is a vast vacuum is open to a sister of ignorance with regard to its inner hollowness. As one after losing his eyesight sees only darkness all about him, so the lack of the objects of sight in the womb of emptiness gives the sky the appearance of a dark scene. By understanding this, as you come to the knowledge that the apparent blackness of the sky is no black color of its own, so you come to learn the seeming darkness of ignorance to be no darkness in reality.

It is almost like the writers of the Yoga Vasishta went up there and saw the black sky during daytime for themselves

There is no Such Thing as a Gold Bracelet, Because it is a Form and the Only Thing that Exists is the Underlying Gold, Just like the Only Thing that Exists is the Universal Soul Yoga Vasishta 3b.119.13-17

After its form of jewelry is destroyed, there remains nothing in gold jewelry except gold. Therefore, the forms of the ring and bracelet are no more than drops of oil or water on a heap of sand. The forms are absorbed in the substance, just as the fluids in the sand.

There is nothing real or unreal on earth other than the false creations of our brain, and these whether known as real or unreal are equally productive of their consequences, like the sights and fears of ghosts in children. A thing, whether it is so or not, proves itself as it is believed to be by different kinds and minds of men. Poison becomes as effective as an elixir to the sick, and ambrosia proves as heinous as hemlock with the immoderate.

Belief in only the essence of the soul constitutes true knowledge. Belief in individual ego and mind, as these are generally believed in this world, is ignorance. Therefore abandon the thought of your false and unfounded sense of ego as individual existence. As there is no roundness of the ring inherent in gold, so there are no individual egos in the all-pervading Universal Soul.

There is no Such Thing as Distance Because Everyone is One with Everyone and Everything Else in the Universal Soul Yoga Vasishta 3b.119.37

Look at the reflection of a very long landscape in a mirror or the picture of a far stretching city in a miniature and you will find distances lost in their closeness. So the distances of worlds are lost in their proximity to one another in the spirit of God. (Think of all the people and scenery in a painting; it may look like there’s separation and distance between the different people and objects in a two-dimensional sense, but they are all at the same distance at a three-dimensional sense to the viewer because of the underlying canvas that represents the Universal Soul.)

Movement Without Moving and Emptiness Yoga Vasishta 3b.119.22-23

He is the fullness of the world, supporting and moving all, being unmoved (See Unmoved Mover from ancient Greece) and unsupported by any. He is everlasting bliss without decay, having no name or symbol or cause of his own. He is no being (sat) that is born and existent, nor is He nonexistent. He is neither the beginning, middle or end of anything, but is all in all. He is unthinkable in the mind, and unutterable by speech. He is vacuum about the emptiness, and a bliss above all joy.

The Shoreless Sea of Reality and Movement Without Moving Yoga Vasishta 3b.119.26

All things exist in the all containing spirit of God, just as the whole body of water is contained in the universal ocean. But there is fluctuation in the waters owing to their fluidity, whereas there is no motion in the quiet and motionless spirit of God.

All Creation is a Though of the Universal Mind, Who is the Formless Form that Creations all Forms Yoga Vasishta 3b.119.30-31

Creation is determined to be a thought of the Divine Mind. Creation is not anything different from the mind of God, just as the visible sky is nothing other than a part of Infinity. The production and extinction of the world are mere thoughts of the Divine Mind, just as the formation and dissolution of ornaments take place in the same substance of gold.

The Singularity that Started the Big Bang that Created the Universe and the Causeless Cause Yoga Vasishta 4.1.33-36

It is reasonable to suppose that the material seeds of the fig and rice should bring forth their shoots in time, but it is unreasonable to believe that a large material world to be contained in an immaterial atom.

We see the same organs of sense and their sensations in all men in every country, but there is no uniformity in men’s understandings, nor can there be any reason assigned to this difference. Those who assign a certain cause to some event betray their ignorance of the true cause. What produces the effect except the very thing by some of its accessory powers?

Throw far away the doctrine of cause and effect invented by the ignorant. Know the truth that there is no beginning or end and it appears as the world.

All the Physical Universe is Contained Within the Infinite Space of Supreme Consciousness Yoga Vasishta 4.2.13-17

It is certain that the appearance of the visible world is no more than our inner conception in the emptiness of consciousness. The knowledge of “I,” “you,” and “he” are false impressions on our minds like figures in paintings. Mountains and hills, lands and seas, revolutions of days and nights, and months and years, the knowledge that this is a kalpa age and this is a minute and moment, and this is life and this is death, are all mere conceptions of the mind. Knowledge of the duration and termination of a kalpa and great kalpa, and that of creation and beginning and end, are mere misconceptions of our minds. It is the mind that conceives millions of kalpas and billions of worlds, most of which are gone by and many are yet to come. The fourteen regions of the planetary spheres and all the divisions of time and place are contained in the infinite space of Supreme Consciousness.

Quantum Fields that Create Reality from the Vacuum of Space Yoga Vasishta 4.2.18-21

The universe continues and displays itself serenely in the Divine Mind, as it did from before and throughout all eternity. It shines with particles of light of that Consciousness as the sky is full with the radiance of sunlight. The inexpressible light thrown into the mind by Divine Consciousness shows itself as creation, which in reality is a baseless fabric by itself (Fabric of space and time upon which all physical objects exist). It does not come into existence or dissolve into nothing. It neither appears nor sets at anytime but resembles a crystal glass with certain marks in it which can never be effaced. Creations display of themselves in the clear Intellect of God, as the variegated skies form portions of the indivisible space of endless vacuum.

The Singularity that acts as the Axis of a Clock that Creates Parallel Universes where one Wheel of Time turns a small Wheel of Time to yet Another smaller Wheel of Time Yoga Vasishta 4.3.17-23

As these bright worlds appear to roll about like eggs in their spheres, so there are multitudes of other orbs, shining in every atom in the universe. We see pillars carved with figures upon figures upon figures. In the same way the grand pillar of the universe is composed of systems under systems to no end. (This quote is from this book: “For it is one of their Tenets that nothing perishes, but, as the Sun and Year, everything goes in a Circle, Lesser or Greater, and is renewed, and refreshed in its revolutions. As it is another that Every Body in the Creation moves, which is a sort of life, and that nothing moves but what has another Animal moving on it, and so on, to the utmost minute corpuscle that is capable to be a receptacle of life.”) As sand on a rock, is attached but separable to it, and the grains are countless in number, so the orbs of the three worlds are like dust particles in mountainous body of Brahma. It may be possible to count the particles of ray scattered in sunbeams, but it is impossible to number the atoms of light emanating from the great sun of Brahma.

As the sun scatters the his light particles on the sparkling waters and sands of the sea, so does the Intellect of God disperse the atoms of its light all over the emptiness of the universe. As the notion of emptiness fills the mind with the idea of the visible sky, so the thought of creation, which is identical to Brahma, gives us the notion of his intellectual sphere.

To understand the creation as something different from Brahma separates man from him, but to take creation as synonymous with Brahma leads him to his joy (The Universe is the One-Verse, where if one can become the All he will discover that joy). The enlightened soul, free from its knowledge of the physical seed and knowing Brahma alone as the fullness filling the vacuum of intellect, knows the Knowable in his inward understanding as being that same as what has proceeded from Him.

The Universe is the One-Verse, where Everyone and Everything is Everyone and Everything Else Yoga Vasishta 4.10.30-31

Know this form of mine to be that of the Supreme Being, whose Universal Spirit acts in various forms all over the universe. To the unstained sight, there is no other agent or object here except the Supreme, although the stained sight sees many agents and objects.

There is no Only One God, there is Only God Yoga Vasishta 4.11.41-46

As water is universally the same and transparent in its nature, so the all pervading spirit of God is pure and holy in every place (Think of the most important, but invisible, tasteless and odourless ingredient, that absolutely every recipe in the world has: which is water). This one and the same spirit is the body of God and is called the transparent Brahman. It is omnipotent and everlasting and constitutes the whole world appearing as distinct from it. The many wonderful powers that it contains are all active in their various ways. The different powers produce different ends and are all contained in that same body. All the natural and material forces have the Divine Spirit for their focus. Brahma was produced in Brahman just as the wave is produced in water. Male and female are produced from the neuter Brahman, changed to and forming both of them.

That which is called the world is only an attribute of Brahma. There is not the slightest difference between Brahma and the world. Truly this plenitude is Brahma, and the world is nothing other than Brahma himself. Think intently upon this truth and shun all other false beliefs.

The Shoreless Sea of Realty Yoga Vasishta 4.11.67-68

The Supreme Spirit is stretched out like one universal ocean agitated into myriads of waves and billows. Consciousness itself is spread out like the water of the universal ocean containing everything that is watery and earthly in its infinite bosom. 68 All those who appear as Brahma, Vishnu and Shiva, and also they who have become gods and those who are called men and male creatures, are all like the waves of the sea raised spontaneously by the underlying spirit. So are Yama, Indra, the sun, fire, Kubera and the other gods. So too are the gandharvas and kinnaras, the vidyadharas and the other gods and demigods who rise and fall or remain for a while like the waves of the sea. They rise and fall as waves on every side, though some continue for a longer duration, like the lotus-born Brahma and others. Some are born to die in a moment, like petty gods and men. Others are dead almost as soon as they are born, such as insects and some worms.

The Illusion of Separation is the Primary Cause of the Fall of Man Yoga Vasishta 4.12-1-2

The consciousness of gods, demigods and men as distinct beings is quite wrong because they are in no way distinct from the infinite ocean of Divine Spirit of which they are all like undulations. Our false conceptions make us distinguish between ourselves and the Supreme Soul. The thought of being separate and apart from the Supreme Spirit is the cause of our degradation from our pristine holiness and the image of God, in which man was made at first and was infused with his holy spirit.

Movement Without Moving Yoga Vasishta 4.14.22

His soul was at rest in the everlasting rest of God, just as a pure crystal catches the color of the gem that is next to it.

The Enlighted Man is Still and Liberated in Reality, even if He is Moving and in Bondage in the Illusion of the Shoreless Sea of Reality Yoga Vasishta 4.15.40-42

The shadow of the sun is seen to shake on water, but not so the fixed sun himself. So the wise are moved in worldly matters, though they are firm in their faith in God. As the unmoved and fixed sun seems to move in his shadow on the wave, so the wise man who has rid himself of worldly concerns still behaves like the unwise in it. He is free who has the freedom of his mind, although his body is held in bondage. But he labors in bondage whose mind is enslaved by error, though he is free in his body.

(There is only one Sun, but it gets reflected into different shapes and forms countless times by the seemingly infinite waves and agitations of the Shoreless Sea of Reality. These countless shapes and forms create the illusion of multiplicity and hides the original unity in all of the endless movements of the sea. Imagine if all that water were to become still, then there would only be one reflection of that Sun, and it would show its original shape and form without any multiplicity of shape and form whatsoever. The enlightened in that Shoreless Sea of Reality would see only oneness of that Sun in all of its original glory. Remember that quote from the Bhavagad Gita. “One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.” If you could see the inaction in the action and the action in the inaction, you would see the original unity that has the illusion of multiplicity, no matter how different and separate those multiplicities are. Stillness enables you to look upwards.)

The Mind Creates the World of Illusion and Therefore Nothing is Created or Destroyed Yoga Vasishta 4.17.6-10

As the serum contained in the seed develops itself into shoots and leaves, so the mind evolves in all the forms that are contained therein. Whatever forms of things are seen to exist in this world, they are all false appearances, as are their disappearances also. Nothing appears or disappears to anyone in this world, only error and fantasies in the air that show themselves to those bewitched by this magic scene of the world. Our notions of this part of the world present their forms to our view, and the appearance of thousands of such worlds in the mind is mere idea, as false as the show of a magic lantern. As the sights in our dream and the images of our imagination are never apart from our minds, and as they cannot show themselves to be seen by others, such is our false conception of the world.

The Enlightened Turn Around and Look at the Viewer Rather than the Viewed as the Unenlightened do Yoga Vasishta 4.18.26-29

The viewer viewing the view is unable to see his inner self because his consciousness, engrossed by external objects, is disabled from looking into itself (Turn around, look at what you see, in her face, the mirror of your dreams). Of what use is wisdom to one whose mind labors under the error of water in a mirage? What power has a mirage over a mind that possesses wisdom? As one who sees a clear sky does not see every part of it, and as the eye that looks on all others does not see itself, so we see everything about us outside ourselves. As one who sees a clear sky does not see what is above the sky, so we see ourselves and others as material beings. But we cannot see the inner part of the immaterial soul, as wise men do.

The Universal Mind Contains Thousands of Worlds and the Kingdom of Heaven is like a Mustard Seed of a Mustard Tree that Creates Parallel Universes Yoga Vasishta 4.18.44

There are thousands of worlds contained in the mind, like atoms in earth, the ample space of the sky, and in water. Worlds reside in those atoms like oil in mustard seeds.

God is Everyone and Everything Yoga Vasishta 4.18.60-62

God being the all-pervading spirit of nature is truly seen in the spirit of everybody. Because He is everywhere, his omnipresence is present in everything in all places. God, shining as everyone’s living soul, resides as the soul of each soul and mind whether directly or indirectly created. One living being is born in another, and that again within another, like the layered bark of plantain trees that grow one under the other over the inmost core.

Movement Without Moving and Meditation Yoga Vasishta 4.19.19-21

As long as these forms remain permanent in the mind, it is called the waking state. So far have I told you about the cause of waking, now hear me expound on the laws of sleep and dreaming.

When the body is weary with action of its limbs, mind or speech, the living element becomes still and remains at rest with the calm and quiet soul residing within the body. The internal actions of the body and mind being quieted and the motion of the heart being at rest, the living principle becomes as still as the flame of a lamp unshaken by wind

Parallel Universes and the Seed Being Raw Information about the Tree, or the Parallel Universes should be Yoga Vasishta 4.19.26-27

When the vital principle again comes to action after the enjoyment of its sound sleep, either in this or the other world, it takes the name of living element or mind or self-consciousness. This principle of life and though, sees within itself the ebbs and flows of many worlds, just like a large tree and all its parts and productions are observed to be contained within the seed.

Death and Resurrection, Emptiness, Omniprescence and Movement Without Moving Yoga Vasishta 4.23.30-34

All things depend on the existence of the city of the body, yet nothing is lost by its loss since the mind is the seat of everything. These bodily cities that fill the earth cannot be unpleasant to anybody. The wise man loses nothing when he loses the citadel of his body, just as the emptiness in a vessel is never lost when the vessel breaks. As the air in a pot is not felt by touch like the pot itself, so is the living soul that resides in the city of the body.

The omnipresent soul situated in this body enjoys all worldly enjoyments until at last it comes to partake of the joy of liberation which is its main object. The soul does all actions, yet it is no doer of them (Heaven and earth do nothing, and there is nothing that is not done - The Complete works of Zhuangzi) but remains as witness of whatever is done by the body, and sometimes presides over the actions actually done by it.

Mind as Creator, the Shoreless Sea of Reality, Wake Up and Emptiness Yoga Vasishta 4.31.41-48

What we call the world is the representation of things to us as in our dream. It is a hollow body like a bubble rising in the empty ocean of Consciousness and appearing as the water in a mirage.

The waking state of the empty intellect is called the phenomenal world, and its state of sleep and rest is what we call liberation, emancipation or salvation from pain. But Consciousness which never sleeps, nor has to be awakened at anytime, is the emptiness of the Divine Mind, in which the world is ever present in its visible form. There the work of creation is united with the rest of nirvana, and the cessation of the act of creation is joined with uninterrupted quiet. Yet no difference whatever exists in God between alternating work and rest at anytime. The Divine Intellect views its own form in the world, and it views the world in itself in its true sense; like a blinded eye sees the inner light in its orbit. The Divine Intellect, like the blinded eye, sees nothing outside, but views every form within itself. This is because there is no visible or phenomenal world other that what is within the empty sphere of the Intellect.

There are all these things everywhere, as we have ideas of them in our minds, but there is never anything anywhere if we have no previous idea of it in the mind. It is the one quiet spirit of God which lies extended in all these forms coming to our knowledge. Therefore knowing him as all in all, give up all your fears and sorrows and polarity, rest in peace in his unity.

The great intellect of God is as solid and clear as a block of crystal, which is both dense and transparent in the inside. They appear to be all hollow within, but replete with the images of all things from without. (The question has never been whether the spirit world is real or not, but rather whether this world is real or not).

Shoreless Sea of Reality and Movement Without Moving Yoga Vasishta 4.37.3

But as the motion of the waters on the surface does not affect the waters in the depth of the sea, so the fluctuations of the changing scenes of nature make no alteration in the ever tranquil spirit of Brahman. As the desert in summer heat presents the waters of mirage to the clear sky, so the false world shows its delusive appearances to the mind.

The Universe is the One-Verse, Emptiness, the Shoreless Sea of Reality, the Material World being a Reflection of the Higher World and the Quantum Vacuum being Agitations of the Shoreless Sea of Stillness Yoga Vasishta 4.42.3-17

The same Brahman who is all-pervading, undecaying and immortal, without beginning or end and free from error, is known as intellectual light. The Intellect, which is the body of Brahma and has its vibration in itself, becomes agitated and condensed at intervals, like the translucent water of the ocean has its motion of itself and becomes dense and thickened by its disturbance. As seawater is agitated in itself without any motion or excitation from without, so the almighty Power exerts its force in itself throughout all eternity and infinity.

As the air stirs in its own bosom of emptiness forever, so the power of the Divine Spirit exerts itself spontaneously and freely in its own sphere of the spirit. As a flame rises high of its own accord, so the power of the Spirit extends in itself in all directions. As the sea seems to move with its sparkling waters, reflecting the sun and moonbeams upon its surface, so the almighty Spirit appears to shake with the fleeting reflections of creation in its bosom. As the sea sparkles with the golden beams of the starry sky, so the massive translucent soul of God shines with the light of its own intellectual sphere.

As chains of pearly rays glitter to our sight in the empty sky, so diverse forms of things fly about in the massive emptiness of Consciousness. These intellectual images, being pushed forward by the force of Consciousness, begin to roll in its empty sphere like waves in the sea. These images, although inseparable from the Consciousness of the Divine Spirit, yet seem to be apart from it, like light shining through the holes of needles and other openings. The universal Omnipotence exhibits itself in those particular forms, as the moon shows her various crescent shapes in her different phases. 14 Thus the intellectual power of the Supreme Spirit, coming to shine forth as light, refracts itself in various forms as the very many appearances of that great light.

The Supreme Spirit, though conscious of its nature of infinity and indivisibility, yet assumes to itself the state of its individuality in every separate and limited form of created beings. When the Supreme Entity takes these several forms upon itself, it is immediately joined by a train of qualities and properties, with quantity, modality and the like as followers in its train. Unsubstantial Consciousness, deeming itself as a substance by being separated from the Supreme Soul, becomes divided into infinity like the waves of the seawater.

Parallel Universes and the Endless Cycles of Worlds that are like Temporary Waves in the Shoreless Sea of Reality Yoga Vasishta 4.47.4-28

There have been many millions of Brahmas and many hundreds of Shivas and Indras together with thousands of Narayanas that have gone by. There have also been various kinds of beings in many other worlds, having manners and customs widely differing from one another. There also will be many other productions in the worlds, simultaneous with others, and many to be born at times remotely distant from one another. Among these, the births of Brahma and the other gods in the different worlds are as wonderful as the productions of many things in a magic show.

Some creations were made with Brahma as the first born, others with Vishnu and some with Shiva as the next created beings. There were some other (minor productions) having the munis for the patriarchs.

One Brahma was lotus-born, another was produced from the water, a third was born of an egg, and the fourth was produced in the air. In one egg the sun was born with all his eyes, and in another Indra as Vasava lord of the Vasus (his attendant gods). In some, one was born the lotus-eyed Vishnu, and in another he with his three eyes as Shiva.

In one age a solid earth was born having no holes for the growth of vegetables. In another, it was overgrown with vegetation. In some it was filled with mountains and finally covered by living creatures. The earth was full of gold in some place and it was hard ground at others. It was mere mud in many places and covered with copper and other metals in some. There are some wonderful worlds in the universe, and others more wonderful still than they. Some are luminous and bright and others whose light has never reached us. There are innumerable worlds scattered in the vacuum of Brahma’s essence, and they are all rolling up and down like waves in the ocean.

The splendors of worlds are seen in the Supreme like waves in the sea, and as a mirage in the sandy desert. They abide in Him as flowers on a mango tree. It may be possible to count the particles of the solar rays, but not the number of worlds abounding in the Supreme Spirit. These multitudes of worlds rise and fall in the Universal Spirit, like gnats flying and following others in swarms during the rainy season. It is not known how long they have been in existence, what numbers have gone by, or how many remain at the present time. They have been rolling without beginning like the waves of the sea. Those that are past and gone had their previous ones, and they their prior ones also. They rise over and over to sink lower and lower again, just like the waves of the sea rise aloft and fall low by turns.

There are many series of mundane worlds like the egg of Brahma which pass away in the thousands, like the hours in course of the year.

There are many such bodies beside the world system of Brahma (brahmanda) revolving at present in the spacious mind of Brahma. Many more physical worlds will grow in the infinity of the Divine Mind, and they will also vanish away in course of time, like the fleeting sounds in the air. Other worlds will come into existence in the course of other creations, just as pots come to be formed of clay and leaves grow from germs in endless succession. The glory of the three worlds appears to sight in consciousness just like it exists in the Divine Mind.

The rising and falling of worlds are neither true nor wholly false. They are like the bragging of fools and the orchids of the air. All things are like sea waves which vanish no sooner than they appear to view. They are all like paintings impressed on the mind. The world is a perspective, and all things are only paintings in it. Without the canvas of the mind, they are not. They are represented in it like figures on a canvas.

The Omnipresence of God and Parallel Universes Yoga Vasishta 4.56.29-30

As the appearance of the sun in the sky employs all beings to their daily duties without his will or command, so the omnipresence of God causes the actions of all beings of their own spontaneity and without his will, act or fiat. And as a bright gem reflects its light without any will on its part, so the mere existence of God causes the existence of all worlds.

The Soul that is Blocked from Seeing Unity by the Clouds of Physical Desires Yoga Vasishta 4.21.44-46

The mind that regards neither realities nor unrealities and is unconscious to pleasure and pain feels in itself the delight of its singleness or unity.

Application of the mind to unworthy thoughts and to the internal or external sights of things blocks the soul from tasting the sweets of its unity. The mind that is subject to endless desires is like the clear sky hidden by clouds. Such a mind wanders in the maze of doubt between truth and untruth, such as supposing the rope to be the serpent.

The Right Sight is Being able to see the Singularity that is the Tiniest Point that Pervades the Entire Universe Yoga Vasishta 4.22.25-31

He sees rightly who sees the One Ego pervading infinite space and time as the source of all accidents and events that constantly take place in them (also known as the Causeless Cause of everything). He knows rightly who knows the Ego to be as minute as a millionth or billionth part of the point of a hair, and pervading the entire infinity of space and eternity of time. He perceives rightly who perceives the Universal Soul to permeate all the various objects of his sight and knows them as sparks of the Light of Consciousness. He perceives rightly who perceives within himself the omnipotence of the infinite Spirit present in all states and conditions of beings, and the same Consciousness to abide in and preside over all. He understands rightly who understands by his wisdom that he is not his body that is subject to diseases, dangers, fears and anxieties, and to the pain and pangs of old age and death.

He understands rightly who understands his soul as stretching above and below and all about him, whose magnitude has no bounds nor equal to it. He knows full well who sees his soul as a string to which all things are strung like pearls on a necklace (refer to Indra’s Net where everything is a reflection of everything else), and that it is not the mind or heart that is seated in the brain or bosom.

The Soul is the Unmoved Mover Yoga Vasishta 4.23.34

The soul does all actions, yet it is no doer of them but remains as witness of whatever is done by the body, and sometimes presides over the actions actually done by it. (The inaction of Heaven is its purity, the inaction of earth is its peace. So the two inactions combine, and all things are transformed and brought to birth. Wonderfully, mysteriously, there is no place they come out of. Mysteriously, wonderfully, they have no sign. Each thing minds its business, and all grow up out of inaction. So I say, Heaven and earth do nothing, and there is nothing that is not done. Among men, who can get hold of this inaction? - Taoist author Zhuangzi)

The Mind of God is the Only thing that Exists in Nonexistence and Blessed is the Soul that Rests in His Rest Yoga Vasishta 4.33.17-18

In the absence of the objects of perception, only the Supreme Spirit remains in view and the human soul, having nothing else to rest upon, rests at last only in the Supreme Soul. Phenomena did not exist before nor are they produced from nothing. They are not in existence though we see them in our presence, nor will they exist in the future. The Supreme alone exists forever without change or decay.

The Singularity is the Monad that is the Point which Creates the Circle of Reality Yoga Vasishta 4.33.21-24

The world is whatever wonders are displayed by the active consciousness to the inactive soul. The notion of the world is derived from the rays of the central intellect stretching to the circumference of understanding. There being no difference between the radiating point and the radiated circle, we acknowledge the identity of the radiator, the radius and the circle.

The opening and shutting of intellectual eye causes the notions of the appearance and disappearance of the world in continued succession. One unacquainted with the true sense of ego is blind within the luminous sphere of consciousness, but he who knows its true meaning finds himself within the sphere of spiritual light and loses himself in the divine light.

(There's a popular quote that has been repeated by quite a few mystics over the centuries in various forms. It says, ‘God is an infinite sphere whose circumference is nowhere and whose centre is everywhere.’ There’s no point in the Universe where the Universe emerged from, rather the Universe started everywhere in the Universe, which means everywhere in the Universe is the Universe’s point of origin. The circumference, like on a clock, is just an illusion, and it is the centre that is the important thing because it drives the time and everything else, whether it's the planets orbiting the Sun, the stars orbiting the galaxy, the wind circling around the eye of the storm, etc.

A circle, square, or any shape is really just the imprint of a point that is dragged along a surface, whether paper or space and time. All dimensions contain the lower dimensions in them, starting off with the 1st dimension – much like Russian dolls.

I think this passage from the Hindu Ashtavakra Gita is perfect for the subject of the first dimension:

12.2 Neither sounds nor other sense perceptions attract my attention. Even the Self is unperceived. The mind is free, undistracted, one-pointed. And here I am.

Aleister Crowley made a similar statement in The Book of the Law, ‘In the sphere I am everywhere the centre, as she, the circumference, is nowhere found.’ This quote is saying that the Creator is everywhere and nowhere. God, the centre is everywhere in the Universe, represented by the sphere, and is nowhere and nothing as far as the Universe is concerned.

The Heart Sutra in Buddhism has this quote that is similar to what was just stated, ‘Form is emptiness, emptiness is form. Emptiness is not separate from form; form is not separate from emptiness. Whatever is form is emptiness; whatever is emptiness is form.’ Change the words form and emptiness to circumference and point, and it is the same thing. The concept of emptiness is very big in Buddhism.

David Goddard, in The Tower of Alchemy (Goddard, p. 169), makes this statement about the relationship between the point and the sphere, ‘For every point upon a sphere is not merely part of that sphere, it is the sphere itself manifesting at one point. A "point" has an inherent sense of selfhood.’

This statement is from Timaeus 34e, by Plato, ‘…which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God.

The description that Plato gave about Atlantis sounds like it is a dot in a circle as well, albeit with a few more circles around the central point, ‘…he made circular belts of sea and land enclosing one another alternately, some greater, some smaller, two being of land and three of sea, which he carved as it were out of the midst of the island; and these belts were at even distances on all sides’.

“Through a Pluralistic Unity of God as the Corpus of Genii distinctly refined through the Cipher of Interconnectedness, I obtain a many-focused one-pointeness of Magic. - Andrew Chumbley, Khiazmos)

The Clouds of Ignorance that are the Worldly Desires and Egos that Block out the Illumination of Consciousness Yoga Vasishta 4.33.28-31

As long as the moonlight of consciousness remains hidden by the darkness of individual ego, the lotus lake of spirituality will not bloom. The feeling of ego being wiped from the mind, the sense of self and selfish passions will vanish of themselves from the heart and there will be an utter end to fears of death and hell, as also to desires of heaven and liberation. As long as ego feelings float like clouds over the mind, there will be no end of desires growing in the heart like weeds in the plains. As long as the cloud of ego continues to overcast the mind and obscure its consciousness, the humidity of dullness will fill its sphere and prevent the light of consciousness from piercing through it. (See The Neverending Story).

The Knowledge of Nothing is Everything Yoga Vasishta 4.34.29

Complete wisdom consists in the knowledge of there being nothing real in this world, that our knowledge of reality is utterly false, and that nothingness is the true reality.

The Unenlightened See Themselves as Infinitesimal Rather than Infinite, which is the Delusion of the Separation from Everyone and Everything Else Yoga Vasishta 4.35.38-39

The ignorant person’s misjudgment is that “I am not the infinite but an infinitesimal,” but the certainty of my infinity and supremacy is the means for my absorption into the Infinite and Supreme. The belief of one’s individuality as “I am this” in his undivided, all pervasive and transparent soul is the cause of bondage to his personality.

The Whiteness, or Purity, is the Only thing that can Receive Brahman Yoga Vasishta 4.35.41-42

The conditions for beholding Brahman in the soul are its perfect transparency amounting to its emptiness, and its lack of attachment to visible appearances, and also its indifference to all that is. There is no other way. The condition for receiving the sight of Brahman is the purity of the mind produced by acts of holiness, just like the whiteness of a cloth can receive any color upon it. (Every canvas is white because of that ability to receive any colour, as well as every recipe in existence has the purity of water as its main foundation).

No Physical World Exists but only in the Divine Mind as Future Agitations of the Calmness of it Yoga Vasishta 4.36.2

Worlds have no separate existence except in the Supreme Mind. They are all situated in Divine Consciousness like future waves exist in a calm sea.

Consciousness Becomes Ignorant from its Infinity by Becoming the Separation that is Ego Yoga Vasishta 4.36.16-20

As a heap of fire emits its flame, a luminous body blazes with its rays, and as the sea swells in surges and breaks in with its inlets, so consciousness bursts out in its creations. Thus consciousness which is self-manifest and omnipresent of its own nature, develops and envelops the world by its own manifestation and sight, and by its acts of integration and segregation, and its acts of accretion and secretion. By its own error and of its own accord, it is led to forget and forsake its state of infinity. By assuming its individual personality of ego, it is converted to an ignoramus. By its act of specialization, it falls from its knowledge of generals to that of particulars and comes to make differences between positive and negative, and inclusion and exclusion. It strives and struggles within the confines of the sensuous body and it multiplies in these bodies like weeds sprouting out of the bosom of the earth.

Consciousness Causes Cycles of Time and Creation out of Nothing, Ex Nihilo Yoga Vasishta 4.36.19-32

It makes ever-moving time revolve in its rotation of years and cycles and yuga ages, and it causes the tide of creation to roll on in its waves of worlds on its bosom of the ocean of eternity.

The decrees of Consciousness remain fixed with a wonderful stability, and the earth continues firm with its quality of containing all things. It made the universe abound with fourteen kinds of beings in as many worlds, the fourteen planes of creation (chaturdasa-bhuvana). These are as different in their modes of life as in their forms and figures. These are repeatedly produced from and reduced to nothing, and move in their accustomed courses forever, like bubbles in the waterless ocean of eternity.

The Movements of the Physical World are only on the Surface, the Deeper One Goes, the More Stillness there is Yoga Vasishta 4.37.3

Another Comment Like the Last One Yoga Vasishta 4.39.14-15

Brahman is all purity and there is no impurity in him. The waves moving on the surface of the sea may be foul, but they do not soil the waters of the deep. Rama, you cannot conceive of there being a second person or thing beside the one Brahman, just as you can have no conception of fire beside its heat.

Space Travel to the Higher World of Fairyland and that the Physical World is a Reflection of the Higher World Yoga Vasishta 4.39.31-34

The world is filled with gardens like those in fairylands, and the sky is full with the airy castles of gandharvas and the abodes of gods. Men are seen to descend from the cloudless sky to the surface of the earth, and rise upwards to heaven (in vimanas, flying chariots). Fairy cities, like the palaces of the gandharvas of the ethereal regions, are shown on earth and filled with the fairies of fairyland. Whatever there is or has been or is to be in this world are all like reflections of the revolving sky and heavenly bodies, or of a brass ball affixed to the top of a tower and darting its golden light below (As above, so below). All these are only exhibitions of the various forms of manifestations of the selfsame God.

There is no Only One God, there is Only God Yoga Vasishta 4.40.28-30

The learned know Brahman as the ocean rolling in its endless waves, and significant words and their meanings go together like Brahman and his creation. Brahman is consciousness, Brahman is the mind, Brahman is intelligence, and Brahman is substance (vastu). He is sound, he is understanding, and he is in the principles of things. The whole universe is Brahman and yet he is beyond all this. In reality the world is a nothing for all is Brahman alone.

All Particles, up to the Biggest Physical Objects, are all Agitations, or Excitations, of the Stillness of Brahman, who is the Stillness of all Quantum Fields of Reality Yoga Vasishta 4.42.3-5

The Universe Started as Water and Fire Yoga Vasishta 4.44.34

Sometimes the lord thinks he is identical with the waters that existed in his mind before creation; at another as the cosmic egg which was as bright as the fire of universal destruction. (The idea that the Universe started as water and fire is a very common feature of a lot of creation stories all over the world, as explained in the The Spirit of God hovered over the Quark-Gluon Plasma chapter of this book)

The Existence of Nothing and the Nonexistence of Everything Yoga Vasishta 4.45.13-15

See the sky and all things under it to be displayed by Divine Will and understand the universe as the visionary scene of your dream laid open to your sight. There is nothing that is born or dies here at anytime, because everything is a nothing in its true sense. There is nothing that becomes more or less in any way when there is nothing in existence. How can soul have a body when it is bodiless? How can the soul be divided when it is an undivided whole?

There is no Joy or Sorrow Because Nothing can be Lost or Gained Because there is only Brahman and Everything else is an Illusion Yoga Vasishta 4.45.37-41

As nothing is lost or drowned in the magical trick of a conjuror, so nothing is dead or dissolved in the magical sea of this world. The unrealities being all untrue, it is true that nothing is lost by their loss. Hence there is no cause for our joy or sorrow in this unreal world. If the world is altogether an unreality, I do not know what there is that could be lost in it. And if nothing whatever is really lost in it, what reason can there be for the wise to sorrow for it? If God is the only absolute existence, what else is there for us to lose? The whole universe being full with Brahman, there can be no cause for our joy or sorrow for anything whatever. If the unreality can never come into existence, it cannot have its growth. What cause is there of our sorrow for their lack of growth or existence?

Parallel Universes Yoga Vasishta 4.47.21-25

There are many series of mundane worlds like the egg of Brahma which pass away in the thousands, like the hours in course of the year. There are many such bodies beside the world system of Brahma (brahmanda) revolving at present in the spacious mind of Brahma. Many more physical worlds will grow in the infinity of the Divine Mind, and they will also vanish away in course of time, like the fleeting sounds in the air. Other worlds will come into existence in the course of other creations, just as pots come to be formed of clay and leaves grow from germs in endless succession. The glory of the three worlds appears to sight in consciousness just like it exists in the Divine Mind.

There is no Joy or Grief for those who Know they are Nothing Yoga Vasishta 4.54.9-12

Know this truth that you are an unreality yourself and you must become an unreality afterwards. He who has learnt to disbelieve his own existence and that of all others, and who knows the vanity of his joy and grief, is not troubled by the gain or loss of anything. Knowing yourself as nothing, why do you think of your birth and your pleasures here? You are deluded in vain by the vanity of your desires. Do not entertain your desires or think of anything that is nothing. By living in this manner you may be wise and happy.

The Spirit is the Unmoved Mover and the Chance of Quantum Mechanics being the Principle of all Reality Yoga Vasishta 4.56.7-10

The soul is devoid of all organs of action and with all its activity, it remains motionless and without action, as anything that is inactive and immovable. The world is the production of a fortuitous chance, and none but children place any reliance on it (See this article about how Quantum Mechanics agrees with what was just stated: Quantum Mechanics, Probability, and the Science of Chance). The world is neither stable nor fragile, but it is mutable from one state to another. It is known to us by its repeated reproductions and visibility. It is neither everlasting nor a momentous thing. Its constant mutability contradicts its firmness, and its nothingness is opposed to its temporariness.

The Spirit is the Unmoved Mover and Heliocentrism Yoga Vasishta 4.56.17-19

Although the soul is the agent (or source) of all actions, yet it remains as no agent at all. It is unconnected with its actions, as the lamp with its light. Doing all it does nothing, like the sun directing the business of the day without doing anything by itself. It moves like the sun without moving from its place, but retains its station in its own orbit (So is that saying that the soul and the Sun are stationary and don’t orbit anything?).

There is some hidden cause guiding the course of the world other than the soul and body, just as there is an unknown cause of the course of the Aruna River in spite of its being blocked by stones.

The Existence of all Worlds in the Physical Universe are Reflections of the Gem that Creates all Realities Without any Will or Effort Yoga Vasishta 4.56.29-30

The Soul does Nothing, yet Does Everything and it is Nothing, yet Everything Yoga Vasishta 4.56.49

It is the constant habit of thinking yourself as nothing and not doing anything, or that you are all things and are doing everything as the Supreme Soul knows itself to be, or that you are some person having a personality of your own, and yet nobody.

Quantum Fields Yoga Vasishta 4.47.57-59

All things once manifest, are next concealed in the Divine Mind, just as a season’s fruits and flowers disappear after their appearance in season. All productions are only fluctuations of the mind of the Supreme Spirit. Their appearances to our view are like the sight of two moons to weak eyes. It is the consciousness alone that exhibits these appearances to our view. They are always situated in consciousness, though they appear outside it like beams from an inner disc.

The All-Seeing Eye of the Mind of the Sage that can see the Underlying Stillness, that is the Brahman, of the Shoreless Sea of Reality, that Creates the Movements that are all Physical Objects of the World Yoga Vasishta 4.57.44-48

The mind of the self-knowing sage is one massive expanse like the spacious sky. It is tranquil and sedate and unconscious of itself. It views the body as a network of veins and arteries, pale and white as frost and all cellular within. It sees the mountains floating like foam on the surface of the transparent ocean of Brahman. It looks upon consciousness as blazing brightly like the sun over the mirage of existence. It finds the nature of the soul to be as extensive as the ocean containing creation as its waves. It considers the all-pervasive soul to be like a big cloud raining down in showers of scriptures and knowledge. Fire, moon and sun, as every opaque atom in nature, appear as fuel in a furnace that needs to be lit by the blaze of the intellect.

What Appears Solid to the Ignorant is just a Temporary Wave to the Enlightened Yoga Vasishta 4.57.58

The material world appears to be a solid rock to the unmoved ignorant, but it seems like a fleeting wave to the wise. The ignorant take great pleasure in the transitory enjoyments of the world, but the wise take them to no account, as a swan despises to look upon the moss of a lake.

The Omnipresence of the Spirit Because it is Everyone and Everything Yoga Vasishta 4.58.5-10

What is there for me to do, refuse, receive or reject, and what place is there for me to go or refrain from going when this whole is filled by Divine Spirit like the water of the great deluge? I find pleasure and pain inherent in the soul and the sky and all its sides contained in the magnitude of the soul. Thus knowing all things to be full of the Holy Spirit, I forget and sink all my pains in my spirit. The Spirit is inside and outside of all bodies. It is above and below and on all sides of all. Here, there and everywhere is the same Spirit. There is no place where it is not.8 The Spirit abides everywhere and all things abide in the Spirit. All things are the same with the Spirit and I am situated in the same Spirit. There is nothing intelligent or unconscious which is not the Spirit. All is Spirit and so am I also. Spirit fills the whole space and is situated in every place. I am as full of that Spirit and its indescribable bliss as the all encompassing water of the great deluge.

The Expansion of the Universe and the Rest of the Creator Yoga Vasishta 4.59.36-39

Then Brahma thought in himself, “I have thus stretched out at large the network of my desire. I will now cease from extending the objects of my desire any further.” Being so determined, he ceased from the toil of his creation and reflected on the eternal Spirit within his own spirit. By knowing the Spirit, his mind was melted down by its brightness and reclined on it with the same ease as one finds in his soft sleep after long labor. Being freed from his selfishness and egoism, he felt that perfect tranquility which the soul receives by resting in itself and which is like the calm sea after it subsides in itself (God rested on the seventh day, or the rest contains the creation).

The Only Reality is the Spirit that Exists Before the Beginning and will Exist after the End, unlike the Physical Yoga Vasishta 5a.5.9-10

That which was not before and will not be at the end is no reality at all. But what continues in being both at first and last is true existence and nothing else. He whose mind is attached to what is not truth, what is unreal both at first and at last, is either an infatuated fool or a brute animal that can never be brought to reason.

The Enlightened Find Rest in Spiritual Reason and they can Distinguish Truth from Falsehood like a Professional can Distinguish Gold from the Waste Yoga Vasishta 5a.5.18-20

A man is tossed about like straw floating on the wide ocean of the world, until he finds his rest in the still waters under the coast of reason. Human understanding comes to know the truth when it puts down all its difficulties by means of its reasoning, just as pure water passes over its sandy bed. The reasonable man distinguishes truth from untruth like a goldsmith separating gold from ashes. But the unreasonable are like the ignorant, incapable of distinguishing one from the other.

Liberation is in Unity Yoga Vasishta 5a.6.5

Some who are blessed with the knowledge of the Spirit from their investigation of abstruse philosophy, break through the chains of desire and rise to the state of single aloneness in divine unity (kaivalya).

The Enlightened Become Fully aware of their Souls when they get Rid of their Illusion of Separation Yoga Vasishta 5a.13.14-15

The consciousness that “this is I” is like the shade of night, and it is dispelled at the rise of the sun of intellect when the omnipresent light appears vividly to sight. As soon as one loses his self-consciousness that “this is me”, the all-pervading Soul opens fully to his view.

There is no Good or Bad, Likes or Dislikes, Because there is only the Oneness of Everything that is Brahman, the Realization of which Leads to the Rest in Him Yoga Vasishta 5a.13.26-27

There being only the essence of one pure Brahman diffused throughout the universe, it is very improper to take the one as many, and among them something as good or bad. Our desires and dislikes are the two apes living on the tree of our hearts. While they continue shaking and swinging that tree with their jogging and jolting, there can be no rest.

It is Important to Always look at the Underlying Principle of the Universe that is the Brahman, or the Prima Materia, of Unity and not the Illusion of Diversity which is the Physical Yoga Vasishta 5a.13.31

Shun the sight of external things. They are the roots of error and fallacy. Always consider their internal properties, both when you are awake and asleep, and also when you are walking about or sitting down.

True Liberation is in Knowing the God who is Everyone and Everything Yoga Vasishta 5a.17.21

The magnitude of the Supreme Spirit extends over and below and all about existence. Therefore the belief that “All in one” or “One in all” never holds a man in bondage.

The Enlightened in their Bodies are Still but Pretend to have the Activity of the Physical World Yoga Vasishta 5a.18.22

O Rama, conduct yourself among men with a pretended activity in your outward appearance, but with real inaction in your mind. Show yourself as the doer of your deeds, but know in your mind that you are no actor at all.

The Soul is the Unseen Singularity that Stretches Across the Universe and Ties Everything Together Yoga Vasishta 5a.18.43-44

Know yourself to be the form of infinite spirit stretching wide like the extended vacuum, and that you are the pure eternal light, the focus of full brightness. Know your eternal and invisible soul is distinct from all worldly substances, a particle of that Universal Soul which dwells in and stretches through the hearts of all bodies, like the unseen thread running through the holes and connecting the links of a necklace.

The Endless Cycles of the Universe Yoga Vasishta 5a.18.49-50

Everything is frail and unsteady and has its rise and fall from and into the Supreme Spirit. It is like the wave of the sea, rising and falling from and into the same water. Worlds are rolling upward and going down again, like the axis and spokes of a wheel.

There is no Separation of Anyone or Anything Else and Therefore there are no Friends or Enemies Yoga Vasishta 5a.18.60-64

It is the part of low-minded men to reckon one as a friend and another as no friend. Noble minded men do not observe such distinctions between man and man. There is nothing where I am not and nothing which is not mine. The intellects of the wise are as clear as the spacious sky. There is no rising or setting of their intellectual light which views everything as serenely as in the serenity of the atmosphere and as plainly as the plain surface of the earth.

Know Rama that all created beings are friendly and useful to you, and there is no person or thing in the world with which you are not related in some way. It is false to look anyone as a friend or foe among the various orders of created beings in the universe. In reality, each may be of help to you, however unfriendly they may appear at first.

The Soul Exists in its Own World, but that World is the Void Yoga Vasishta 5a.23.1-8

Virochana (Bali’s father) said:— My son, somewhere in this universe there is an extensive country with a spacious sky whose ample space is able to hold thousands of worlds and many more spheres in it. It is without the wide oceans and seas and high mountains that are here on this earth. It has no forest, river or lake or any holy pilgrimage place as you see here below. There is no land or sky. There is no heavenly body in its sky, nor are there these suns and moons, or the rulers of the spheres, or their inhabitants of gods and demons. There are no races of yakshas and rakshas, or those tribes of plants and trees, woods or grass, or the moving and immovable beings as you see upon the earth. There is no water, no land, no fire and no air. There are no sides of the compass, nor regions you call above and below. There is no light or shadow, nor are there any peoples, or the gods Vishnu, Indra and Shiva, nor any of the lesser gods or demigods there.

There is a great sovereign of that place (the Soul) who is full of indefinable light. He is the creator of all and pervades all, and is all in all, but quite quiescent in all places and things. He elected a minister (the mind of the ego) who was clever in administration, brought about what was impossible to be done, and prevented all mishaps from coming to pass. The minister neither ate nor drank, nor did he know anything besides minding and doing his master’s commands. In all other respects he was as inactive as a block of stone. He conducted every business for his master who remained quite retired from all business, enjoying his rest and ease in his seclusion and leaving all his concerns to be managed by his minister.

Consciousness is the Universe that is the One-Verse, where Everything is One, but where Everything is also Infinite, as in Everything is Nothing with a Twist Yoga Vasishta 5a.27.24-30

I salute that light of His in me, which represents everything to me, which is beyond all thought, and which is of the form of Consciousness going everywhere and filling all space. It is the quiet consciousness of all beings, the real Intellect and the Great. Consciousness (chit) is as infinite as space, yet more minute than an atom and spreading in all alike.

I am not subject to the states of pleasure and pain. I am conscious of my self and of no other existence beside myself. I am Consciousness without the phenomena spread out before me. No worldly entity or non-entity can work any change in me, for the possession of worldly objects would destroy me at once (by their separating my soul from God).

In my opinion, there can be nothing that is distinct from me when we know all things are produced from the same source. What one gets or loses is no gain or loss to any, because the same Ego always abides in all and is the maker of all pervading everywhere. Whether I am any thought object or not, it matters little for me to know because Consciousness is always a single thing, though its phenomena are endless (the Singularity that created everything that is the Universe).

God is the Causeless Cause that is Everyone and Everything and where Everyone and Everything are Reflections of Him Yoga Vasishta 5a.34.28-33

The gods Brahma, Vishnu, Shiva and Indra, who are causes of the existence of the world, all owe their origin to this prime cause who has no cause of Himself. I hail that Supreme Soul which is impressed in me and is apart from every object of thought of the intellect, and which is self manifest in all things and at all times. All beings stand in relation to the modes and modalities of this Supreme Being. They are immersed as properties in that intellectual Spirit. Whatever this internal and intelligent Soul wills to do, the same is done everywhere. Nothing other than the Soul exists in reality anywhere.

Whatever is intended to be done by this intellectual power, the same receives a form of its own. Whatever is thought to be undone by the intellect, the same is dissolved into nothing from its substantiality. These numberless series of worldly objects are like shadows cast on the immense mirror of emptiness.

An Explanation of the Universal Sound of Om Yoga Vasishta 5a.35.1-7

Om is the proper form of the One devoid of all modifications. That Om is this all that is contained in this world. It is intelligence devoid of flesh, fat, blood and bones. It abides in all things and is the enlightener of the sun and all other luminous bodies. It warms the fire and moistens the water. It gives sensation to the senses and enjoys all things in the manner of a king. It rests without sitting. It goes without walking. It is active in its inactivity. It acts all without coming in contact with anything.

It is the past and gone, and also the present and even now. It is both the next moment and remote future also. It is all that is fit and proper, and likewise whatever is unfit and improper. Undaunted, it produces all productions and spreads the worlds over one another. It continues to turn the worlds around, from the sphere of Brahma to the lower grounds of grass. Though unmoving and immutable, yet it is as fleeting and changeable as the flying winds. It is inert as the solid rock and more transparent than the subtle ether.

The Ego Disappears when the Light of the True Ego Appears, Because the False Ego is just Darkness and not a Thing to Begin with Yoga Vasishta 5a.35.57-60

The sight of demonic egoism dwelling in the cavity of my mind disappears from my view in the same way as the shadow of darkness flies from the light of a lamp, and as the shade of night is dispersed by daylight. After a lighted lamp is extinguished, you do not know where its flame has fled. In the same way, when we see God before us, we do know where our lordly egoism is hidden.

My rich egoism flies at the approach of reason, just like a heavily loaded robber flies before the advance of daylight. Our false egoism vanishes like a demon at the rising of the true Ego of God. My egoism being gone, I am set at ease like a tree freed from a poisonous snake rankling in its hollow cavity. When I am awakened to my spiritual light, I am at rest in my unconsciousness in this world.

God is the Singularity that Manifests Himself in Infinite Forms Yoga Vasishta 5a.36.38-40

This universal frame is situated in an atom of yourself, just like a big banyan tree is contained in the embryo of a grain of its fig. You are seen, O Lord, in a thousand forms that glide under our sight, like the various forms of elephants, horses, carts and other things are seen in clouds passing in the sky. You are both the existence and absence of all things that are either present or lost to our view. Yet you are quite apart from all worldly existences. You are aloof from all entities and non-entities in the world.

Sleep and movement are of the physical world Yoga Vasishta 5a.54.46-53

But this clear light of his soul was soon after removed by the worldliness (rajas, the principle of action) of his mind which consumed the light like a young elephant feeds upon red lotuses, and like vetala demons lick up drops of blood.

After he lost this heavenly light, his mind turned flighty from the giddiness of his passions. He became as drowsy as sleeping lotuses at night, and as tipsy as a drunken sot over his drinks. But his reason soon returned and made him shake off his sleepiness, like winds dispersing clouds, a snake inhaling air, an elephant devouring a lotus bush, and sunlight dispelling the darkness of night.

After his drowsiness was removed, his mind saw the broad expanse of the blue sky filled with fancied forms of animals and flights of peacocks and other birds. 50 As the rainwater washes blackness off tamara tree leaves, a gust of wind drives away the morning mist, and the light of a lamp disperses darkness, so his spiritual light returned to him and removed the blue emptiness of his mind by filling it with its benign radiance. The idea of an empty void was replaced with that of his self consciousness. His idea of the mind was absorbed in it, just as the drunken frenzy of a man is drowned in his sleep.

Then his great soul rubbed out the impressions of error from his weakened mind, like the bright sun driving the darkness of night from the world. In this way, his misty mind, free from its shades of light and dark and from the impurity of its drowsiness and error, obtained its rest in the state of samadhi which no language can describe.

The Garden of Eden, Man is a Monkey and the Singularity where Time and Space are Illusions Yoga Vasishta 5a.21.17-18

The spacious garden of the human heart flourishes with the fruit of humanity and greatness only as long as the restless ape of greed does not infest its fair trees. The mind devoid of greed views the triple world with the twinkling of an eye. The comprehensive mind sees all space and time as infinitesimally small compared to its conception of the infinite Brahman with itself.

The Singularity that Produced the Big Bang that is like a Seed that Contains the Raw Information for what a Great Tree will be Yoga Vasishta 5a.36.38

This universal frame is situated in an atom of yourself, just like a big banyan tree is contained in the embryo of a grain of its fig.

You are Located in the All of the Universal Mind that is the Universe, not in the You that You think You are in Yoga Vasishta 5a.52.35-44

What is this delusive ignorance which, like the mistakes of juvenile boys, creates the blunder of viewing the self-existent one in the different lights of “I”, “you”, “he” and other personalities. I have analyzed my body at each atom from head to foot, but in no part of it have I found what we call the “I” and what makes my personality. That which is the “I am” fills the whole universe and is the only one in all the three worlds.

It is the unknowable consciousness, omnipresent and yet apart from all. Its magnitude is not to be known, nor does it have any name of its own. It is neither the one nor the other, nor an immensity nor minuteness. It is unknowable by the light of the Vedas. Ignorance of it causes misery and must be destroyed by the light of reason.

This is the flesh of my body and this is its blood. These are the bones and this is the whole body. These are my breaths, but where is that “I” situated? Its pulsation is the effect of vital breath and its sensation is the action of the heart. Decay and death also accompany the body. But where is its “I” situated? Flesh is one thing and blood another, and bones are different from them. But tell me, my heart, where is the “I” said to exist? These are the organs of smell and this is the tongue. This is skin and these are my ears. These are the eyes and this is touch. But what is the soul and where is it situated?

I am none of the elements of the body, nor the mind nor its desires. I am only the pure intellectual soul, a manifestation of Divine Consciousness. The only knowledge of the true reality that we can have is that I am everywhere, and yet nothing whatever that is anywhere. There is no other way to it.

Time is the Underlying Source of all Matter Yoga Vasishta 5a.49.15-16

Time is a formless void. It is identical with the nature and form of the uncreated great Lord God himself. It neither gives or takes anything to or from anyone at anytime. Time according to its common reckoning of years, kalpas and yuga ages is classed among the categories of substance. But time is far from being a substance. It is the source of all substances.

(There are two ways to understand how time is the source of all substances. The first one is to imagine a sheet of paper, 4th dimensionally that sheet of paper is still the tree that preceded it, and it is still the cloud that came before that, as well as all the nutrients in the soil. Going back further still that sheet of paper is still all the elements created by the exploding stars of the early Universe, and you can take all of those causes and effects right back to the Big Bang. This quote from Thich Nhat Hanh is really good:

If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow: and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can say that the cloud and the paper inter-are.

All the stages, from the cloud to the sheet of paper, are really just different manifestations of the one object that transforms itself from one thing to another thing. Those manifestations – just like the raindrop being small and moving – are really illusions because those different things are still the one thing that they all depend on for their existence.

Another way to understand how time is the source of all substances is to look at a movie reel. All of the people and objects exist on each frame representing the 3rd dimension, the 4th dimension, representing time, is the entirety of the movie reel itself. Each 3rd dimensional frame only takes up an extremely small amount of the total time, or total reel. But imagine if one of those frames were to become as large as the entirety of the movie reel itself and covering all of its frames, time space would become infinite and time would go down to zero, so you would end up with a Black Hole. You see that’s how time is the underlying substance of the Universe.)

The Ignorant are Trapped in the Wheel of Illusion and Only Stillness Brings Salvation from it Yoga Vasishta 5a.50.6-8

Vasishta said:— Know Rama, this revolving world is the wheel of delusion and the human heart is the axis of this great wheel which, by its continuous rotation, produces all this delusion within its circle. If by your courageous efforts you can put a stop to the motion of your heart, as it were by fixing a peg to the loop-hole of the wheel, you immediately stop the rotation of the circle of delusion. The mind is the center of the wheel of ignorance. If you can stop its motion by tying it tightly with the rope of your good sense, you escape the danger of falling into the dizzying rotation of errors.

There is no Only One God, there is Only God Yoga Vasishta 5a.50.31"