CREATION AND ITS SECRET

Liberation is the realization of the total non-existence of the universe as such. This is different from a mere denial of the existence of the ego and the universe! The latter is only half knowledge. Liberation is to realize that all this is pure consciousness. { page 55 }

What is, is the sole reality - which is neither created nor destroyed. It is that consciousness that is perceived by the ignorant as the universe. {page 65}

Here in this (imagined) creation, only the imagined world appearance grows, decays and then goes either to heaven or to hell, and gets liberated: however, no such modifications takes place in its substratum - consciousness.

As long as the notion (belief) of creation lasts, even the contemplation (samadhi) in which there is no movement of thought (nirvikalpa) is not possible. But even if it were possible, the moment one returns from such contemplation (nirvikalpa samadhi), belief in the reality of the world appearance with all its sorrow arises in the mind.

If you concede that the world has not been created out of consciousness, but assert that it is an (imagined) appearance based on the reality of consciousness, then indeed it does not exist and consciousness alone exists. {page 46 - 47}

The world is the body of consciousness (when it experiences itself). There is no division, no difference, no distinction.

Because of the unreality of the universe, it cannot be said that its own cause, namely consciousness is also unreal: such a statement runs counter to our experience, for the existence of consciousness cannot be denied. {page 50 - 51}

The creator's thought being the cause of creation (imagined world appearance), and the creator itself having no physical body (material substance or form), the creation too, is truly of the nature of thought, without any materiality. {page 40 - 41}

Because the substratum (consciousness) is real, all that is imagined within it acquires reality, though the reality is of the substratum alone. {page 61 - 62}

There is no division between the universe and consciousness. {page 71 - 73}

This creation is seen both within consciousness and outside it. {page 53}

Death is but waking from a dream. Birth which arises from a wish is no more real than the wish (thought). {page 54 - 55}

The overcoming of attraction and repulsion by the use of will power is austerity, not wisdom. {page 57}

Because of the essential nature of this infinite consciousness, universes, jiva (individual) and forms keep arising and again arising, and by their own thought-force return to a state of tranquility; and all this is like the spontaneous play of a child. {page 58 - 59}

Consciousness remains forever consciousness and continues to dream universes forever (for such is its nature). {page 60 - 61}

The world, however, has never really been created, nor does it disappear: it is regarded as unreal only from the relative point of view. From the absolute point of view it is not different from infinite consciousness.

When the external object (world appearance) is imagined, a seer (individual) has been created (also imagined). Because the subject is pure consciousness, he is able to conjure up the object (imagine world appearance). {page 85 - 86}

When life-breath does not flow freely, the person ceases to live. But all this is imaginary. How can infinite consciousness cease to be? Even when millions of bodies die, this consciousness exists undiminished (remains unmodified). Whatever the jiva (individual) sees (imagines), it experiences. This goes on again and again until the jiva is enlightened by self-knowledge (realization of its true nature as consciousness). {page 67 - 68}

There is however neither one jiva nor many, nor a conglomerate of jiva. Jiva is only a name (label)! Consciousness alone is the Mahajiva (cosmic soul) and the millions of jiva. There is nothing else. {page 47 - 50}

Jiva is nothing more than the (imagined) limitation of consciousness; when the limitation goes, there is peace. {page 74 - 76}

The world appearance is the waking state of consciousness; egotism is the dreaming state; the mind-stuff is the deep sleep state and pure consciousness is the fourth state or uncontradicted truth. Beyond even the fourth state there is absolute purity of consciousness. One who is established in it goes beyond sorrow.

Consciousness is not an active causative factor (of the world appearance), and this is revealed by inquiry. Even as one digging the solid earth finds empty space as he continues to dig, when the inquiry is continued, you will find the truth... that all this is none other than infinite consciousness. {page 76}

The entire universe exists (is imagined) in the consciousness, even as a tree exists in the seed, but then the universe exists as consciousness (an imagined appearance within it) and does not exist as the universe.

That consciousness is from the ordinary point of view the Creator, the Protector and the Overlord of all, and yet from the absolute point of view, in reality being the Self of all It has no such limited roles.

When the world is assumed to be real, the Self is not seen (realized). When this assumption is discarded, consciousness is realized (as the substratum). It is the all; hence real. What appears to be - is but the jugglery of Maya (the world illusion) which imagines a division in consciousness into subject and object. It is as real as the dream city. {pages 82 - 84}

Everything, including you and I, though alive is dead (not real being imagined appearance in consciousness). Abandon the world-idea in the world, and the I-you idea in ourselves, and engage yourself in appropriate action. {page 384 - 385}

In that which is subtler than space (immaterial consciousness), how can there exist the (material) seed of the (material) universe?

When that is so, how can the universe (material) emerge from the supreme being (consciousness devoid of material substance substance)?

How can something exist in nothing?

How can a tree (of material substance) spring out of the empty space in a jar (devoid of any material substance)?

How can two contrary things (immaterial consciousness and the material universe) co-exist?

Can darkness exist in the sun?

It is appropriate to say that the tree exists in the seed, because both of these have appropriate (material) forms. But in that which has no material form (consciousness) it is inappropriate to say that this cosmic form of the material world exists.

Hence, it is pure foolishness to assume that there exists a causal relationship between consciousness and the world.

The truth is that consciousness alone exists and what appears to be the world is that alone (consciousness).

It (the material world) is as real as a dream-vision; for it is produced out of nothing by no one with no instruments on nothing. {page 120 to 121}

In the infinite consciousness the idea of creation arose (was imagined): and that is what it is.

Egotism (the 'I' thought) is but an idea based on false association of the self with the imagined body and world appearance.

There is no division the Self.

Consciousness alone is all this.

What then is called bondage and what is liberation? {page 98 to 100}

It is not even logical to say that consciousness which is formless created this world!

It is not true (since there is no time, space or material substance within consciousness).

When thus this imagined world is seen to be false, then surely the mind that imagines it is false too?

How can the mind (the divider) be real (since consciousness is indivisible)? {page 367 - 368}

He who sees the universe without the intervention of the mind and therefore without the notion of a universe alone sees the truth.

Even as the ocean alone exists when the word 'wave' is deprived of its meaning, awareness alone exists when the word 'creation' is seen as meaningless.

This creation is awareness, awareness alone is aware of this creation. {page 368 - 369}

True modification (creation or change) is a transformation of a (material) substance into another, like the curdling of milk in which case the curd cannot once again return to its milk state.

Such is not the case with consciousness, which was unmodified before the world appearance.

Both in the beginning and in the end, it is unmodified homogenous consciousness (never changes, becomes nor does anything).

It is the seed of notion (thoughts) falling on the soil of consciousness that gives rise to apparent diversity (imagined world appearance).

If it does not fall, mind (imagined world appearance) does not sprout. {page 310 - 311}

One may theoretically establish the arising and the existence of a wave in an ocean on the basis of time (of its arising and existing), space (in which it exists) and material substance (the water of which it is made).

But who has tried to establish such a relationship between consciousness and creation?

For there is no time, space or material substance in consciousness.

Thus, the world has no basis (material or spatial reality) at all. {page 364 - 365}

Only as long as one believes in objective existence (world appearance) does desire arise! This alone is samsara (bondage): the feeling 'This is'.

Its cessation is liberation (moksa). This is the essence of jnana or wisdom. Recognition of 'objects' gives rise to desire. Non-recognition of objects ends desire.

When desire ends, the jiva (individual) drops its self-limitation (perception of division and diversity). {page 416 to 417}

When you are asleep and dreaming, you experience a body in the dream. Where does that body arise or exist?

If a man resolutely seeks the source of the notions, he realizes consciousness.

The wise man who knows that this world is nothing but a notion or imagination is unafraid of anything.

When one knows that the world is nothing but the appearance of one's Self (infinite consciousness), of whom need one be afraid?

Hence, live happily and playfully in this world without considerations of desirable and undesirable. {page 287 to 288}

* The above exerpts are from 'The Concise Yoga Vasistha' which is the world's second longest poem (20,000 verses).
** The Concise Yoga Vasistha is a metaphysical treatsie on the nature and play of consciousness, and is generally read by mystics in the East.