Chapter 2 — There Is No Material Explanation for the World; It Exists only in Divine Consciousness

Vasishta said:—

Now Rama who best knows the knowable, in order to dispel your belief in any separate existence of the world, all false fabrications of men, I will explain that there is only one pure and empty principle of Consciousness.

If we assume there was the germ of the world in the beginning, it still leaves the question, what were the accompanying causes of its development? Without cooperation of the necessary causes, there can be no vegetation of the seed, as no barren woman is ever known to bring forth an offspring in spite of the seed contained in her womb. If it was possible for the seed to grow without the aid of accompanying causes, then it is useless to believe in the primary cause when it is possessed of such power in its own nature.

It is Brahma himself who abides in his self in the form of creation at the beginning of the world. This creation is as formless as the creator himself, and there is no relation of cause and effect between them.

It is wrong to say that the earth and other elements are the accompanying causes of production because it is impossible for these elements to exist prior to their creation. To say the world remained quiescent in its own nature, together with the accompanying causes, is like talk proceeding from the mouths of children and not of the wise.

Therefore Rama, there neither is or was or ever will be a separate world in existence. It is the one intelligence of the divinity that displays the creation in itself. So Rama, there being an absolute absence of this visible world, it is certain that Brahma himself is All throughout endless space. 10 The knowledge of the visible world is destroyed by destruction of all its causalities, but the causes continuing in the mind will cause phenomena to appear to the view even after their outward extinction. 11 Elimination of phenomena can only result from the elimination of its causes, but if they are not suppressed in the mind, how can you eliminate the sight of phenomena? 12 There is no other means of destroying our false conception of the world except by a total elimination of phenomena from our view.

13 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. 14 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. 15 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. 16 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. 17 The fourteen regions of the planetary spheres and all the divisions of time and place are contained in the infinite space of Supreme Consciousness.

18 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. 19 The inexpressible light thrown into the mind by Divine Consciousness shows itself as creation, which in reality is a baseless fabric by itself. 20 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. 21 Creations display of themselves in the clear Intellect of God, as the variegated skies form portions of the indivisible space of endless vacuum. 22 These are only properties of Divine Consciousness, as fluidity is that of water, motion of the wind, eddies of the sea, and the qualities of all things.

23 This creation is only a compact body of Divine wisdom, and it is contained in Divinity as its component part. Its rising and setting and continuance are exhibited alike in the tranquil soul. 24 The world is empty owing to its lack of any accompanying secondary cause. It is self-born, and to call it born or produced is to breathe the breath of a madman.

25 Rama, purify your mind from the impurity of false representations and rise from the bed of your doubts and desires. Drive away your protracted sleep of ignorance and be free from the fears of death and disease with every one of your friends in this court.