The more waves there are, represented as green in the picture, the more electrons there are as particles that are observed. It’s important to point out that even when a wave has collapsed into a particle under measurement, the wave is still there, it’s just the narrow 3D projection of reality that gives it the illusion of being a particle that is restricted to one area in that orbit. This concept will be explained later in atomic orbitals and the super position of electrons when not under observation.

There are many passages in the Yoga Vasishta that describe all physical people and objects as being whirlpools in the shoreless sea of reality, and whirlpools, like the electron waveforms that orbit around the nucleus, are rotating waves.

So yeah, the Universe at is smallest components are not these ball things that orbit as neat Solar Systems, but as waves that rotate in whirlpools, and all these waves and whirlpools make up everyone and everything in the Universe.)

The Universe Still is a Singularity where it Appears Extremely Large, but is Still as Small as an Atom Yoga Vasishta 6.part 2a.13.3

The world is a wonderful phenomenon of the intellect. Though it is as minute as a particle of fragrance borne by the wind, the world appears as big as a mountain to outward organs of sense. 

To Escape the Demons of the Miseries of the World, One must Become a Singularity which will Achieve Nirvana Yoga Vasishta 6.part 2a.13.17-19

Then as the enemy lost sight of him for a moment, he made use of that opportunity. He compressed the thought of his big body in his mind and became a minute form on the outside. Then through his consciousness of his personal minuteness, he entered the womb of an atom which was glittering amidst the expanse of solar rays, like a bee entering a lotus bud. He immediately rested in that state and his hope of final bliss in the next. He utterly forgot the warfare and attained the ultimate bliss of nirvana.

The Brahman is Detached from this Reality but Simultaneously Contains it all Yoga Vasishta 6.part 2a.14.8-11

He saw the omnipotent Brahman extended in and about all things, present in all times and places and existing as all in all. His hands stretch to all sides and his feet reach the ends of the worlds. His face and eyes are on all sides and his head pierces the spheres. His ears are set in all places and he endures by encompassing all things everywhere. He is devoid of all organs of sense, yet possessed of the powers of all senses in himself. He is the support of all. Being destitute of qualities, he is the source and receptacle of all quality. Unmoved and unmoving by himself, he is moving in and out of all things, as well as moving them all both internally and externally. He is unknowable owing to his minuteness and appears to be at a distance though he is so near us.

Parallel Universes Yoga Vasishta 6.part 2a.14.23-24

I have told you about the reign of the former Indra in the heart of an atom in the sunbeam, and of the residence of his last generation, the latter Indra, in the hollow fiber of the lotus stalk. So have thousands of other Indras gone by, and are going on still in their fancied realm in the empty sky, all in the same manner and mode as observed by their predecessors.

The Unmoved Mover and We have no Idea We are Moving Really Fast Through Space Relative to the Stillness of the Ground Below Us Yoga Vasishta 6.part 2a.18.20-22

This world is a revolving body carried about by the force of the winds, yet we have no knowledge of its motion. It is like sitting quietly in a boat that is carried miles away by the tide and winds. As men sitting in a boat have no knowledge of the force which carries the boat forward, so we earthly beings have no idea of the power associated with its rotating motion. As a wide extending city is represented in miniature in a painting at the foot of a column, so this world is contained in the core of the minute atom of the mind.

The Enlightened can see all the Causes and Effects so they are Able to see the 4th Dimension that the Ignorant are Blind to Yoga Vasishta 6.part 2a.18.28-32

The intelligent and ever living soul sees the uncreated worlds deeply impressed in itself, just as a rod of iron, were it endowed with intelligence, would see future knives and needles in itself. A clod of earth, whether endowed with intelligence or not, knows the seed hidden in it which later sprouts. In the same way, the ever living soul knows the world contained in it. As the sensitive or insensitive seed knows the germ, plant and tree within its core, so the spirit of God perceives the great tree of the world conceived in its deepest womb. As a man with eyesight sees the image of something reflected in a mirror which a blind man does not, so a wise man sees the world in Brahman, which the ignorant does not perceive. The world is nothing except the union of the four categories of time, space, action and substance. Egoism, being indistinct from the attributes of the world, exists in God who contains the whole in Himself. (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)

Movement Without Moving and how the Enlightened see Stillness where the Ignorant sees Movement Yoga Vasishta 6.part 2a.18.43

The imagination of the ignorant whirls about the worlds like cottonseed flying in the wind. But they appear to be as unmoved as stones to the wise who are not led away by their imagination. 

The Astounding Scientific Accuracy of the Yoga Vasishta where it Says there is Movement in Apparent Stillness of Water Yoga Vasishta 6.part 2a.22.24

As water particles are in motion in a still pond, so are the changing thoughts in the changeless soul, and so are the motions of elemental bodies in the unchanging essence and nature of God.

(The water particle in motion in a still pond is exactly what was observed in an experiment performed in 1827 and was called the Brownian Motion Experiement. This is an explanation of it on this site: In 1827, a Scottish botanist Robert Brown 1773–1857 observed a chaotic motion of tiny particles ejected from pollen seeds suspended in water for the first time. This movement, named after its discoverer, had seemingly no cause and resisted the scientific efforts to explain it; until Albert Einstein and Marian Smoluchowski independently discovered the correct explanation in 1905 and 1906 respectively. The explanation is based on the kinetic theory of matter and justifies the movement of pollen particles (so called brownian particles) by their collisions with much smaller water molecules. These chaotically moving molecules collide with the particle in all directions and when the acting force is stronger in the short term from one direction, the water molecules grant the particle acceleration in that direction; everything then repeats in a new location. The resulting motion is therefore disordered and abrupt.

Brownian motion is considered one of the experimental proofs that particles in matter constantly move in a disordered fashion.)

A Description of an Enlightened Individual Yoga Vasishta 6.part 2a.23.26

I see your soul is as empty yet as full as his, and as still and yet as moving as the Divine Spirit. It is all and not all what exists, something yet nothing. It is quiet and fair, shining and yet unseen. It is inert and yet full of force and energy. It is inactive with all its activity and action.

Movement Without Moving and Reality is a Theatre Full of Sleeping Ignorant People and Half-Awake Enlightened Yoga Vasishta 6.part 2a.3.27-30

They who have rooted out the prejudice of actions from their lives and taken themselves to the rest and refuge of inaction are freed from the expectation of reward from whatever they do, and also from the fear of any evil for what they avoid to perform. They who have eradicated the seeds of action with their roots and germs from the ground of their minds always have an undisturbed tranquility to rest upon which is attended with a serene delight.

The meek are slightly moved in their bodies and minds by the current of business in which they have fallen. The reckless are carried onward, whirling in the torrent, like drunken people lying on the ground or like anything moved by a machine. Those who are seated in any stage of yoga and are graced with the calmness of liberation appear as cheerful as men in a playhouse who are half asleep and half-awake over the act in this great theatre of the world.

Be Awake when Sleeping and be Sleeping, or Dormant, when Awake Yoga Vasishta 6.part 2a.29.24-25

If you are dormant when waking, by your inattention to all about you, so you are awake when sleeping by your trance in the heart of the Supreme Soul. And when you are in the condition of the union of the two, you attain the state of perfect enlightenment. Thus by your gradual practice of this habit of mental indifference, you reach that state of unity which has no beginning or end and is beyond all other things.

The Loss of One’s Ego in the World of Illusion is no Loss at all Yoga Vasishta 6.part 2a.31.5-6

Nothing is lost by the loss of individual ego or this world. The loss of an unreality is no loss at all, just as the loss of anything in our dream is the loss of nothing. Nothing is lost at the loss of an imaginary city, which is altogether a falsity. So nothing is destroyed by the destruction of our egos and this unreal world. (Mark 8:36, “What good is it for someone to gain the whole world, yet forfeit their soul?”)

The Illusion of the World that Emerges from a Singularity to the Universe Yoga Vasishta 6.part 2a.33.18-19

Know your conscious soul to be like a microscopic organism which evolves itself into the form of this massive world, just as an atom contains a huge mountain which in time evolves from its core. As the evolution of your consciousness presents the forms that you have in your mind to your sight, so does the phenomena of the world appear in the womb of vacuum. They are no more real than a false fantasy.

The only Difference between the Creator and the Creation is the Agitation, or Movement, or the Creator Yoga Vasishta 6.part 2a.33.41

There is no difference whatsoever between creator and creation, except the difference between air and its agitation, which are the one and same thing. The thought of any difference is as false as the sight of one’s death in his dream.

There is no Difference Between the Manifested and the One who Manifests Yoga Vasishta 6.part 2a.34.11

In spite of the identity of the soul and its manifestations of knowledge, concept, ideas and others, ignorant thinkers consider them to be distinct things. The learned make no distinction whatever between the manifestation and its manifesting principle.

The Shoreless Sea of Reality is the Intellect of Brahman, but in Liquid Form Yoga Vasishta 6.part 2a.34.14

It is Brahman himself who shines in his brightness in the form of this fair creation. He is dissolved throughout the whole in his liquefied form of Intellect, just as the sea shows itself in the changing forms of its waves. (A very interesting way of describing the Braham, who is the underlying principle of the Universe out of which everything emerged out of the stillness of the ocean and into the movements of waves and bubbles.)

Parallel Universes that are like the Mustard Seed whose Singularity Seeds creates Enormous Worlds but where Everything is still the One Thing of the Brahman Yoga Vasishta 6.part 2a.35.32-41

All the worlds belong to Divine Consciousness, just as the property of whiteness adheres to the substance of snow. All things proceed from Divine Consciousness, just as cooling moonbeams issue from the moon. It is from the flow of colors from this bodiless Consciousness that the picture of the world derives its variegated colors. This Consciousness alone is known as an infinite extension without deprivation or variation at anytime. This stupendous Consciousness, like a gigantic fig tree of the forest, stretches out its huge branches on the empty air of heaven, bearing the enormous bodies of orbs of worlds like clusters of flowers and fruit. Again this colossal Consciousness appears like a huge mountain firmly fixed in the air, letting down many a gushing and running stream flowing with numberless flowers fallen from the mountain trees.

In this spacious theatre of emptiness, the old actress Destiny acts her part to represent worlds in their repeated rotations and successions. In this stage the boy player of Time is also seen to play his part producing and destroying by turns an infinity of worlds in the continued course of kalpa and mahakalpa ages, and in the rotation of the parts of time. This playful Time remains firm in his post in spite of the repeated entrances and exits of worlds in the theatre of the universe, just as a fixed mirror ever remains the same though shadows and appearances in it are continually shifting and gliding.

The Lord God is the causal seed of the worlds, whether existing at present or to come into existence in future, in the same manner as the five elemental principles are causes of the present creation. The twinkling of God’s eye causes the appearance and disappearance of the world with all its beauty and brightness. But the Supreme Soul has no outer eye or its twinkle. He is confined in his spirit.

The very many great creations and dissolutions of worlds, and the constant births and deaths of the living, all of which are continually going on in the course of the nature, are all the various forms of the one unvaried spirit whose breath, like the inflation of air, produces and reduces all from and into itself. Know this and be quiet and still.

The Countless Worlds that Exist in the Shoreless Sea of Reality that are like Whirlpools in it Yoga Vasishta 6.part 2a.37.74-76

As we imagine thousands of paradise cities of the perfected gods situated in the different regions of heaven, so there are numberless worlds scattered apart from one another in the infinite space of Divine Consciousness. Ocean currents whirl apart from one another and seem to make so many seas of themselves though they are composed of the same water. So numerous worlds, revolving separately in the emptiness of the Divine Consciousness, are all of the same nature, and not otherwise.

No Mud, No Lotus Yoga Vasishta 6.part 2a.38.22-23

The desire of the heart and the false fancy of the mind lead out from within us and bring forth the fruit of the world, just as dirty water at the bottom of the earth moistens the seed that in time produces a big tree (You are supposed to grow out of the filth of this world like a lotus, not stay in it indefinitely). A wise man who forgets his egoism becomes one with the Supreme Spirit. By reducing himself like a bit of rotten straw, he becomes a tiny particle (A Singularity) of the Divine Soul.

Higher Consciousness Reduces Distance to Zero and Makes One as Large as the Universe Yoga Vasishta 6.part 2a.39.12

The sight of the intellect, like the eyesight of men and the light of the stars of heaven, in a moment passes over millions of miles. In the same way, the sight of Divine Consciousness stretches all over the unlimited space of creation in an instant.

Parallel Universe are like Trees in the Forest Yoga Vasishta 6.part 2a.59.62-63

Consciousness, like a gandharva spirit architect, is in the act of building many fairy cities in the forest of Brahman, lighted with the light of its reason, blazing as the bright sunbeams. In this manner, O Rama, in my samadhi (meditative contemplation) I saw many worlds created and scattered without any cause, just as a blind man sees many false sights in the open air.

Shoreless Sea of Reality, Movement Without Moving and Emptiness Yoga Vasishta 6.part 2a.12.6-10

It is well known to the spiritually minded person that our egoism and the materiality of the world are only expansions of intellect, just as the currents and swirls of streams in whirlpools are only expansions of water. When this process of intellect is stopped, the whole course of nature is at a standstill, just like the water of a lake without waves or the quiet sky without wind. Thus there is no cause of any physical action in any part of the world except what is derived from the agitation of Intellect, without which this whole is a shapeless void and nothing. The action of Intellect makes the world appear to us at all times and places, whether in the sky, water or land, or when we wake, sleep, or dream. The action and inaction of the Intellect is imperceptible to our understanding because of the extreme subtleness of the mind, more transparent than clear sky.

Shoreless Sea of Reality, Movement Without Moving and all Reality is Nothing More than Bubbles and Waves of the Braham, that is the Underlying Principle of the Universe that Exists in Stillness Yoga Vasishta 6.part 2a.31.23-25

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Therefore avoid your reliance on all worldly objects. Rely only on the one who is simply emptiness. Remember that it is good for you not to remember the world anymore, and that your forgetfulness of it altogether is best for you. In your forgetfulness of the world you will find nothing to be seen or enjoyed in it, and nothing of its existence or nonexistence whatsoever. It is forever well, quiet and still as the calm and undisturbed ocean. The whole visible world is Brahman himself. As such, the ocean of Brahman is to be understood as a positive reality. It is a bubble in his eternity, which is all quiet and calm after the absorption of bubbles and waves.

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Movement Without Moving and Emptiness Yoga Vasishta 6.part 2a.33.7-8

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Lack of understanding makes all these unrealities appear as real to the ignorant. But we venerate and bow down to the sage who remains as unmoved as a stone at all this. Who, from lack of any sense of external objects, remains as cold as a stone and remains at peace in the Supreme Spirit by meditation on the Divine Mind in his own mind, sees only an empty void both within and all around himself.

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Quantum Vacuum and Creation of Emptiness Yoga Vasishta 6.part 2a.33.18-19

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Know your conscious soul to be like a microscopic organism which evolves itself into the form of this massive world, just as an atom contains a huge mountain which in time evolves from its core. As the evolution of your consciousness presents the forms that you have in your mind to your sight, so does the phenomena of the world appear in the womb of vacuum. They are no more real than a false fantasy.

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Shoreless Sea of Reality, Universe as Mind and Emptiness Yoga Vasishta 6.part 2a.28-34

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It is said that there are worlds and cities of gandharva spirits and spiritual masters contained in the hollow vault of the sky. It is supposed that the space of the sky is a reservoir of waters. But all these are only creations of the mind. There are no such things in reality. Worlds are like bubbles of water in the ocean of the conscious mind. They are only the productions of the fanciful mind, things such as they are thought to be. Together with the idea of ego, all are only forms of our varying thoughts.

The expansion of consciousness unfolds the world. Closing consciousness conceals phenomena from view. Therefore these appearances are neither inside nor outside of us. They are neither realities nor altogether unreal either. There is one thing alone of the form of Consciousness which is unborn and unknown, and the Lord of all without any decay. It is devoid of substance and property. It is called Brahman or immensity and tranquil spirit, which is as quiet and calm as the infinite void and is rarer than even the empty atmosphere. There is no cause whatever which can be reasonably assigned to the agitation, consciousness, and creations of the spirit of Brahman which, being above nature, is said to have no nature at all. Its agitation is like that of the air whose cause is beyond all conception.

Brahman has his thoughts rising in him like waves in the ocean, like our consciousness of dreams rising in our soul. In reality, the nature of this creation is neither as that of his dream or the wave produced from his essence. Only this much can be said of him. There is only an unknowable unity which is ever the same and never as quick as thought or as dull as matter. It is not a reality or unreality, nor anything positive or negative.

Emptiness, the Shoreless Sea of Reality and Universe being Created by Thoughts, which are Agitations, of that Shoreless Sea of Reality Yoga Vasishta 6.part 2a.33.31-37

There is one thing alone of the form of Consciousness which is unborn and unknown, and the Lord of all without any decay. It is devoid of substance and property. It is called Brahman or immensity and tranquil spirit, which is as quiet and calm as the infinite void and is rarer than even the empty atmosphere. There is no cause whatever which can be reasonably assigned to the agitation, consciousness, and creations of the spirit of Brahman which, being above nature, is said to have no nature at all. Its agitation is like that of the air whose cause is beyond all conception.

Brahman has his thoughts rising in him like waves in the ocean, like our consciousness of dreams rising in our soul. In reality, the nature of this creation is neither as that of his dream or the wave produced from his essence. Only this much can be said of him. There is only an unknowable unity which is ever the same and never as quick as thought or as dull as matter. It is not a reality or unreality, nor anything positive or negative.

The yogi who remains in this detached tranquil state of Brahman, unaware of his own consciousness, is said to be the best of sages and saints. Who becomes inactive and inert as a clod of earth, even while he is alive, who becomes unconscious of himself and the outer world and thinks of nothing, is said to be the best of sages and saints. We lose sight of wished for objects by ceasing to wish for them. We get rid of our knowledge of ourselves and the world by our ceasing to think about them.

The Universal Tree that Exists at the Axis of the Universe that Produces Parallel Universes from the Singularities of its Seeds Yoga Vasishta 6.part 1a.45.2-11

There is a big and beautiful bael fruit tree, as large as the distance of many thousands of miles, and so solid that it does not ripen or rot in the course of many, many ages. Its fruit has a lasting flavor like sweet honey or celestial ambrosia. Though grown old, yet the tree increases with fresh and beautiful foliage day by day like the new moon. This tree is situated in the midst of the universe, just like the great Mount Meru is placed in the middle of the earth. It is as firm and fixed as Mandara Mountain, immovable even by the force of the winds of the great flood.

Its root is the foundation of the world and it stretches on all sides to distances of immeasurable extent. There were millions of worlds within this fruit like its innumerable seeds. These worlds were minute compared to the great bulk of the fruit. They appeared like dust particles at the foot of a mountain. The bael is filled with all kinds of delicacies that are tasteful and delicious to the six organs of sense. Not one of the six kinds of tasty pleasures is lacking in this fruit.

The fruit is never found in its green or unripe state, nor is it ever known to fall down over-ripe on the ground. It is always ripe of itself, never rotten or dried or decayed at anytime by age or accident.

The gods Brahma, Vishnu and Rudra are not as everlasting as this tree, nor do they know anything of the origin of this tree or anything about its extent and dimensions. No one knows the germ and sprout of this tree, and its buds and flowers are invisible to all. There is no stem or trunk or bough or branch of the tree that bears this great fruit. This fruit is a solid mass of great bulk. There is nobody who has seen its growth, change or fall.

Universe is a Painting and Emptiness Yoga Vasishta 6.part 1a.56.8-15

The universe resides and continues in the Universal Soul in all three times, present, past and future, just as the mind, like a master painter, draws the picture of the world on the aerial canvas. The multicolored picture of the world, drawn by the painter of the mind in empty air, is as void as empty air, yet it appears as prominent as a figure in relief and as plain as a pike staff. Though the formless world rests on the plane of emptiness, yet the wonderful error of our imagination shows it to be conspicuous to view, just as a magician shows his aerial cottage to our deluded sight. As there is no difference in the flat surface of the canvas which shows the swelling and depression of figures in the picture to our sight, so there is no convexity or concavity in the dead flat of the spirit which presents the uneven world to view.

O lotus-eyed Arjuna, know that the picture of the world in the empty vacuum is as void as emptiness itself. It rises and sets in the mind just like temporary scenes that appear in the imagination of a mentally disturbed person. 13 Though it appears as real as a city in the air drawn by our imagination because of our long habit of thinking it so, this world is all hollow inside and outside. Without self reflection, truth appears as false and false as true, as in a delirium. By mental analysis, truth comes to light and the error of untruth vanishes into nothing. The autumn sky, appearing bright and clear to the naked eye, still has flimsy clouds. The picture drawn over the plane of the empty mind presents the figures of our fancied objects in it.

Universe is a Painting on Top of a Blank Canvas and Emptiness Yoga Vasishta 6.part 1a.57.1-3

The great wonder about this subject is that the picture appears before the canvas upon which it is drawn. The painting is prominent, but the basis on which it exists does not appear. This is all as wonderful as a block of stone that floats on water or a gourd which sinks, as in a magic play. The universe resting in the emptiness of the Divine Spirit appears like a picture on the tablet of the mind. Say then, how does this ego, the self knowledge of your substantiality, arise from the bosom of the empty nothingness?

The Smallness and Insignificance of the World of Illusion Yoga Vasishta 6.part 2a.18.22-24

As a wide extending city is represented in miniature in a painting at the foot of a column, so this world is contained in the core of the minute atom of the mind.

A thing however little or insignificant is given much too great importance by the low and mean, just as a handful of paddy rice is of greater value to a little mouse than gems, and a particle of mud to a contemptible frog than the pearls under the water. A trifle is taken as too much by those who are ignorant of its insignificance, just as the learned in the error of their judgment mistake this imaginary world as a preparation for their future happiness or misery. 

The Purpose of Meditation Yoga Vasishta 6 part2a.29.48

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When a living soul remains calm and quiet in spite of the management of its worldly affairs, when it is as motionless as an egoless corpse (this says exactly what death and resurrection is all about), it is said to have attained its perfect state. This state of perfection consists in refraining from external exercise and devotion, persistence in continual meditation, feeling no sensation of pain or pleasure, and being unconscious of one’s self-existence and the coexistence of all else. Freedom from egoism and the consciousness of all other existence brings on the idea of a total nonexistence and emptiness, which is altogether beyond thought and meditation. All attempts to grasp a nothing are as vain as a blind man’s desire to see a picture. The posture of sitting unmoved like a stone at the shocks and turn of fortune is truly the state of nirvana or deathless trance of a conscious being. This state of saintly trance is not noticeable by others or perceived by the saint himself, because the knowing sage shuns the society of men in disgust and is enlightened with the spiritual knowledge within himself. In this state of spiritual light, the sage loses sight of his own ego and you and all others and beholds the only one unity in which he is extinct and absorbed in pure and spotless bliss.

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The Nothing that Contains the Everything that is above all Space and Time Yoga Vasishta 6 part 2a.36.10-15

His inner parts contain the great mountains like particles of dust. He covers the highest mountains, like the lofty sky hides dust on earth. He comprehends the great mahakalpa aeons like a twinkling of the eye, and a kalpa age is contained in his quick twinkling motion. Though more minute than the point of a hair, yet he encompasses the whole earth. The seven oceans that encircle the earth cannot encircle the great Infinity.

He is called the great creator of the universe though he creates nothing. Though he does all actions, yet he remains calmly as if doing nothing. Though God is included under the category of substance, yet he is no substance at all. Though there is no substantiality in him, yet his spirit is the substratum of all things, the Universal Form (Vishwarupa, body of the universe). He is today and tomorrow, and though the past and future, yet he is always present. Therefore he is not now or then, but everlasting and forever.

Quantum Fields and Universe is a Painting and a Theatre Yoga Vasishta 6.part 2a.41.3-6

There is no making or maker or act of this world, or any looker, looking or view of it. This stupendous world is altogether inadmissible, being only a picture on the plane of vacuum. 4 There is nothing prominent in it. All is situated on a perfect level, which is the calm intellect of one unvarying Brahman. The Divine Soul exhibits the wonders of its Consciousness in the variegated colors of its imagination. No one can count the pictures of worlds painted on the plane of the infinite space of emptiness. All these aerial bodies are countless like flying atoms. They are continually dancing and playing their parts in the open arena of Brahman, just as players exhibit their various passions, emotions and gestures in a theatre.

Movement Without Moving Yoga Vasishta 6.part 1a.56.16-17

The baseless and unsubstantial world appearing on the outside is only a fantasy without reality. When there is nothing such as you or I or anyone in real existence, then tell me, who can destroy or be destroyed? Drive away the false ideas of slayer and slain from your mind. Rest in the pure and bright sphere of the Divine Spirit. There is no movement in the intellectual sphere of God which is ever calm and quiet. All activity belongs to the mental sphere and the action of the restless mind.

Wake Up, the Universe is the One-Verse and Emptiness Yoga Vasishta 6.part 2a.41.13-23

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The cause of causes is the cause of unnatural movements of bodies. It is the ever wakeful intellect that remains sleepless in the sleeping state of nature, and the waking awakener of dreams in the non-deep sleep state of man.

Rama, remain sleepless in your sleeping state and reflect on the nature of things as you see them in your dream. Be steady when you are awake and never be drowned in your sleep or deceived by your beguiling dreams. The wise say that human liberation is when waking resembles sound sleep and there is no liking or cringing for anything. The living liberated man sees his God diffused throughout the universe, and not as its cause or instrument, nor any witness of its sight. He does not leave to look on outward phenomena, nor does he think of the inner ideal that has displayed the whole. He sees the world shining with the glory of God, and beholds it fair and perfect with the beauty and perfection of God. Viewed in the reality of Brahman, the unreal world becomes a reality. Then it seems to be as tranquil as the nature of God, and creation is seen in himself until at last all is lost in the womb of a void vacuum, as if hidden in the hollow cavern of a rock.

The universe is like the womb of a luminous gem. Though it is thickly peopled everywhere, yet it is void like empty air. It is a nonentity and entity at the same time, something and nothing of itself. It is in actual existence and in potentiality to the minds of many, but to one who sees clearly, it appears like an extended reflection of the infinite mind of the One.

As an imaginary city never disappears from imagination, so the reflection never vanishes from the mind of God in which all things are present at all times. 21 As glistening gold glitters and scatters its rays all around without changing or wasting itself, so Brahman appears to shine in his creation, yet remains quiet and without decay in himself. The phenomenal world continues ever the same, though it is subject to constant productions and destructions of all beings. It appears unproduced and indestructible, as various and variegated as the very many beings in it. Brahman is seated in his impenetrable tranquility in the form of the rising world without ever rising or setting himself. He is as free and void as emptiness and without any nature or property of his own. He is known to enlightened understanding.

Emptiness, the Big Bang and the Universe as Everything and Nothing Yoga Vasishta 6.part 2a.52.23-28

All these visible spheres are annihilated at the final dissolution of the world. The great gods also become extinct, together with our minds and understandings and all the activities of nature. The sky is also undefined and time shrinks into a divisible duration. The winds also disappear and fire blinds into chaotic confusion.  Darkness also disappears and water vanishes into nothing. All things to which you can apply words grow into nothing and become void in the end.

There remains the pure entity of conscious soul, completely unbounded by time or space, without beginning or end, decrease or waste, and entirely pure and perfect in its nature. This one is unspeakable and indiscernible, imperceptible and inconceivable, without any name or attribute whatever. This is an utter void itself and yet the principle and receptacle of all beings and the source of all being and non-being.

It is not the air or the wind or understanding or any of its faculties. It is neither void nor nothingness. It is nothing and yet the source of everything. What can it be except transcendent emptiness?

Emptiness, Everything is Nothing and Universe is Mind Yoga Vasishta 6.part 2a.58.11-18

There is no room for even an atom of earth to find its place in the fullness of Divine Consciousness which is filled with its ideal worlds. No material worlds exist in Brahman, who is of the form of pure emptiness. There is no room even for a spark of fire to have its place in the intellectual creation of God which admits of no gap or opening. These worlds do not exist in any part of Brahman who is entirely a pure emptiness. There is no possibility for a breath of air to exist in the compact fullness of the intellectual creation of God, nor do any of these worlds exist except in the purely empty Consciousness of Brahman. There is not even a bit of visible emptiness that finds a place in the intensity of the ideal creation in the Divine Mind, nor is it possible for any of these visible worlds to exist in the compact vacuum of the deity. The five great elementary bodies have no room in the consolidated creation of God, which exists in its empty form in the emptiness of Divine Consciousness.

There is nothing created anywhere. Everything is the vacuum in the emptiness of the great spirit of God. There is no atom of the great spirit of God, which is not full of created things. There is no creation, only the void in the emptiness of the Divine Spirit. There is no particle of Brahman distributed in creation because the Lord is spirit, always full in himself. 

Emptiness Yoga Vasishta 6.part 2b.16.1-2

Our understandings catch the reflection of this universe from the face of Divine Consciousness, just like the waters of the deep receive the images of the clouds in the upper sky. It is this Consciousness which gives us life and guides our minds. Our living souls and minds are of the form of the clear sky. These countless worlds are productions of empty emptiness.

Becoming the Singularity to Enter into a State of Rest that the Singularity is Yoga Vasishta 6.part 2a.13.17-19

Then as the enemy lost sight of him for a moment, he made use of that opportunity. He compressed the thought of his big body in his mind and became a minute form on the outside. Then through his consciousness of his personal minuteness, he entered the womb of an atom which was glittering amidst the expanse of solar rays, like a bee entering a lotus bud. He immediately rested in that state and his hope of final bliss in the next. He utterly forgot the warfare and attained the ultimate bliss of nirvana.

Meditation to Merge with the Axis of the Universe to Achieve a State of Rest in the Singularity that Creates a State of Oneness with Everything and Omnipresence with the All Yoga Vasishta 6.part 2a.14.5-19

He remained long in meditation, his mind fixed in the central channel within his subtle body (the sushumna nadi) that resembles the thread of a stalk of the lotus. He continued to reflect on hundreds of many other matters. Once he had a desire to see the essence of Brahman by the power of his understanding in meditation. He sat in quiet seclusion and in the silent meditation of his tranquil mind, he saw the disappearance of the chain of causes all about and inside himself.

He saw the omnipotent Brahman extended in and about all things, present in all times and places and existing as all in all. His hands stretch to all sides and his feet reach the ends of the worlds. His face and eyes are on all sides and his head pierces the spheres. His ears are set in all places and he endures by encompassing all things everywhere. He is devoid of all organs of sense, yet possessed of the powers of all senses in himself. He is the support of all. Being destitute of qualities, he is the source and receptacle of all quality. Unmoved and unmoving by himself, he is moving in and out of all things, as well as moving them all both internally and externally. He is unknowable owing to his minuteness and appears to be at a distance though he is so near us.

He is like the one sun and moon in the whole universe, and the same land in all the earth. He is the one universal ocean on the globe and the one Mount Meru all about. He is the core and gravity of all objects and he is the one emptiness everywhere. He is the wide world and the great cosmos that is common to all. He is the liberated soul of all and the primary consciousness in every place. He is every object everywhere and beside all things in all places. He is in all pots and huts and in all trees and their coatings. He moves carts and carriages and enlivens all men and other animals.

He is in all the various customs and manners of men and in all the many modes of their thinking. He resides equally in the parts of an atom as in the stupendous frame of the triple world. He resides as pungency in the heart of pepper and as the empty space in the sky. The three worlds exist in his intellectual soul, whether they are real or mere unrealities.

Indra saw the Lord in this manner. Then being liberated from his animal state by the help of his pure understanding, he remained in the same state of meditation. In his abstract thought, the magnanimous god saw all things united in his meditative mind. He saw this creation in the same form as it appears to us. 

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The Unseen Unmoved Mover that is the Singularity of the Universal Mind Yoga Vasishta 6.part 2a.18.20-22

This world is a revolving body carried about by the force of the winds, yet we have no knowledge of its motion. It is like sitting quietly in a boat that is carried miles away by the tide and winds. As men sitting in a boat have no knowledge of the force which carries the boat forward, so we earthly beings have no idea of the power associated with its rotating motion. As a wide extending city is represented in miniature in a painting at the foot of a column, so this world is contained in the core of the minute atom of the mind.

The Nature of the Soul that is the Singularity Yoga Vasishta 6.part 2a.19.2-7

Vasishta replied:— The infinite consciousness of God, which fills all space and vacuum, takes of its own will a subtle and minute form called by the name of Intellect. This is expressed by the term living soul (jiva). Its original form is neither that of a minute atom nor a bulky mass. It is neither an empty void nor anything having solidity. It is the pure intellect with consciousness of itself. It is omnipresent and it is called the living soul.

It is the minutest of the minute and the hugest of the huge. It is nothing at all, and yet the all which the learned call the living soul. Know it as identical with the nature, property and quality of any and every object that exists anywhere. It is the light and soul of all existence. It is identical with all by its absorbing the knowledge of everything in itself.

Whatever this soul thinks in any manner of anything at any place or time, it immediately becomes that by its notion thereof. The soul possesses the power of thinking, just as air has its force in the winds. The soul’s thoughts are directed by its knowledge of things and not by the guidance of anyone, like children creating the appearance of ghosts.

The Illumination of the Soul through Emptiness Yoga Vasishta 6.part 2a.22.60-62

The wise soul is distinguishable from others by its brightness, full of light like a cloudless sky. The same soul is alike in all, but in the ignorant the soul appears as dim as evening twilight. As a man sees the light of heaven coming from a great distance and filling the space around him, so the light of the Supreme Soul fills and reaches all. The infinite and invisible consciousness, as wonderful as the clear sky, conceives and displays this wonderful world within the infinity of its own emptiness.

The Universal Mind as the Singularity that Creates the World of Illusion Yoga Vasishta 6.part 2a.33.18-19

Know your conscious soul to be like a microscopic organism which evolves itself into the form of this massive world, just as an atom contains a huge mountain which in time evolves from its core. As the evolution of your consciousness presents the forms that you have in your mind to your sight, so does the phenomena of the world appear in the womb of vacuum. They are no more real than a false fantasy.

Movement Without Moving Yoga Vasishta 6.part 2a.33.41

There is no difference whatsoever between creator and creation, except the difference between air and its agitation, which are the one and same thing. The thought of any difference is as false as the sight of one’s death in his dream.

The Brahman who is the Underlying Principle of the Universe who is the Stillness of the Shoreless Sea of Reality whose Waves are all the Physical Worlds and the Physical Lifeforms and Objects within them Yoga Vasishta 6.part 2a.35.22-24

The full ocean of the surface of Brahman gives rise to innumerable waves of the world, and these waves like worlds evolve from and dissolve into the ocean of Brahman’s breast by their liquid-like and plastic nature. The empty body of Brahman bears a snow-white brightness over all its parts, making all creation full of a light as fair as snow and frost. This God being beyond the space of all time and place and without any form, figure or shape whatever, stretches out the unreal figures in the world in space and at all times of day and night, like the unstable waves of the sea.

The Singularity that is the Underlying Principle of the Universe which is Everything and Nothing Yoga Vasishta 6.part 1b.70.13-18

“Who is that glorious sun (Call it the Black Sun), the particles of whose rays are seen to glitter in the surrounding worlds? What is that wind which blows these dusts of stars in the infinite space of emptiness? What is that identical thing which passes from one dream to another and assumes different forms by hundreds and thousands, yet does not forsake its original form? Tell me what is that core particle in bodies that is covered under a hundred sheaths, laid over and under one another like the layers of a plantain tree?”

“What is that minute atom (Call it the Brahman, the Tao, the Prima Materia from Alchemy, etc.) which is imperceptible to the eye, yet produces this immeasurable universe, with its stupendous worlds and skies, and prodigious planets on high and mountains below, and which are the minutest parts of that minute particle? What is that shapeless and formless atom which remains as the core and foundation under the rocks of huge mountains, and which underlies the triple worlds of heaven, earth and infernal regions?”

If you, O sinful soul, fail to answer to these questions, then you will be the killer of yourself, becoming my food this moment. And at the end, I will devour all your people, just as the lord of death destroys everybody in the world. (That last part is saying that ignorance of this Singularity is the real death that needs to be overcome, and that is true salvation.)

The Underlying Principle of the Universe is like Layers of a Universal Tree with the Our Layers Visible and the Inner Ones that Produce the Outside out of Sight to those who don’t possess the Sight of the Third Eye Yoga Vasishta 6.part 1b.72.4-9

The trunk of a plantain tree is made up of thin layers of skin folded and intertwined over one another. Its central core is hidden inside. In the same way, everything in the world presents its exterior appearances to the view, while its substance of Brahman is hidden deep inside. 5 The words “entity,” “soul” and “Brahman” used to describe God do not signify his nature. God, like the empty void, is devoid of all designations and qualities, indescribable by any words. Whatever essence one perceives is the product of another, like the outer layers of the trunk of a plantain tree produced by the inner ones. All such coatings are only developments of Divine Consciousness lying at the bottom.

The Supreme Soul is said to be a minute atom because of its subtlety and the imperceptibly of its nature. It is also said to be the base of mountains and all other bodies owing to its unlimited extent.

The endless being, though similar to a minute atom, is also large, containing all these worlds as its minutest particles. These worlds are as evident to us as the many aerial scenes appearing in our minds in dreams. This being is similar to an atom owing to its imperceptibleness. But it is also described as being like a mountain because it fills all space. Though it is the foundation of all formal existence, yet it has no form or figure of its own.

Meditation Uncovers the Innermost Traces of the Universal Mind Yoga Vasishta 6.part 1b.103.23-25

Rama asked, “How can a little spark of vital flame be residing in the body of the self distracted yogi, whose mind is as cold as stone and whose body becomes as hardened as a clod of earth or a block of wood?”

Vasishta replied:— The trace of life remains in the heart as an imperceptible atom and in the manner of consciousness, just as future flowers and fruit are contained in their seeds. The calm and cold yogi who is devoid of his knowledge of unity and polarity and sees all things in the same light (Seeing the Universe as the One-Verse, where everyone and everything are the one thing), who remains as quiet as a rock and without the pulsation of his heart, still has the vibration of his consciousness within him (The need to create a state of non-action in the body and mind to allow the much subtler vibrations of the higher mind to come forth).

Accessing Parallel Universes with all of the Worlds they Contain by Becoming one with the Void that lies Underneath all Reality Yoga Vasishta 6.part 2a.59.5-35

Hearing this melody for a long time and vainly seeking its source, I thought, “It is a wonder that I hear the sound without knowing its author or from which of the ten sides of heaven it proceeds. This part of the heavens,” I thought, “is the path of the spiritual masters. On the other side I see an endless emptiness.” I passed over millions of miles that way, and then I sat there awhile and reflected in my mind. “How could such feminine voice proceed from such a remote and solitary quarter? I see no vocalist with all my diligent search. I see the infinite space of the clear and empty sky lying before me. I find no visible being appearing to my sight in spite of all my diligent search.”

As I was thinking in this manner, looking repeatedly on all sides without seeing the maker of the voiced sound, I thought of the following plan. I must transform myself into air and be one with the empty vacuum. Then I would make some sound in the empty air, which is the receptacle of sound. I thought of leaving my body in its posture of meditation, as I had been sitting before, and with the empty body of my intellect, mix with the empty vacuum like a drop of water mixes with water. Thinking so, I was about to forsake my material frame by sitting in lotus posture and entering samadhi, shutting my eyes tightly against all external sights. Having given up my sensations of all external objects of sense, I became as void as my intellectual vacuum, preserving only the feeling of my consciousness in myself.

By degrees I lost my consciousness also. I became only a thinking principle. Then I remained in my intellectual sphere as a mirror of the world. Then with that empty nature of mine, I became one with the universal vacuum and melted away like a drop of water with common water, and mixed as an odor in the universal receptacle of empty air. Being assimilated to the great vacuum, which is omnipresent and pervades over the infinite space, I became like the endless void, the reservoir and support of all, although I was formless and unsupported myself.

In my formless space I began to look into multitudes of worlds and cosmic eggs that lay countless in my infinite and unconscious heart. These worlds were apart from, unseen by, and unknown to one another. They appeared with all their motions and manners as mere space to each other. As visions in a dream appear as solid to a dreaming man and as nothing to other sleeping people, so the empty space abounds with worlds to their observer, but these universes are invisible to each other.

Many things are born to grow and decay and die away at last. What is present is reckoned with the past, and what was in the womb of the future comes to existence in numbers. The imaginations of men build many magic scenes and many aerial castles and buildings, together with many a kingdom and palace in empty air. Here there were