Chapter 47 — The Density of the Intellect; Bael Fruit, Stones and Peahen Eggs

Vasishta continued:—

The great Consciousness, which can be compared to a bael fruit, contains the universe as its own matter and marrow within itself. It broods upon the universe as in its dream. All space and time and action and motion being but forms of itself, there can be no distinction of them in Consciousness. All words and their senses, and all acts of volition, imagination and perception being actions of Consciousness, they can not be unrealities in any respect.

As the substance contained in a fruit is called different names like kernel, core, pulp and seeds, so the core and foundation of solid Consciousness being only one and the same thing takes many names according to their varied forms. 5 A thing though the same yet has different names according to its different states and changes of form. As it is with the contents of a fruit, so it is with the subjects included under Consciousness.

Consciousness reflects its image in the mirror of the world, just as sculptured images are expressed in a slab of stone. The brilliant gem of Supreme Consciousness produces numberless of worlds in itself, just as the gem of your mind casts the reflection of every object of your desires and imagination. The casket of Consciousness contains the spacious world set inside it like a pearl of vast size, but the world is only a part of the other, although appearing to be distinct and different.

Consciousness is like the shining sun that illuminates all things in the world. It brings on the days and nights by turns, showing and hiding things to and from our view. 10 As the waters of a whirling current rotate and hurl down into the turbulent center of the sea, so do these worlds roll and revolve in the cavity of Consciousness. Though its contents are of the same kind, yet they appear different from one another like the pulp and seeds of fruit.

11 The body of a stone, like Consciousness, contains the marks of whatever exists in present creation and the marks of whatever does not presently exist. 12 All real essence is the substance of the apple-like Consciousness, whether it is in being or not in being. All objects whether in being or not being obtain their form and figure according to the core and foundation of that intellectual fruit.

13 As a lotus loses its own separate being by being carved in stone, so do all these varieties of existence lose their differences by being engrossed into the unity of intellectual substance. 14 As the diversity of the lotus changes to the identity of the stone by its union with and entrance into its cavity, so the varieties of creation become all one in the solid mass of Divine Consciousness. 15 As a mirage appears to be a sheet of water to a thirsty deer, while the intelligent know it to be a reflection of sunlight on sandy desert, so reality appears as unreal and the unreal appears as real to the ignorant. In truth, there is neither the one nor the other here, only images of the Divine Mind.

16 As the body of waters fluctuates itself, so there is vibration within the solidity of Divine Consciousness.

17 The lotuses and conch shells are of the same substance as the stone in which they are carved. But the world and all its contents contained in Consciousness are not of the same substance or nature. 18 The big block of stone which we are using as a metaphor for Divine Consciousness is itself contained in the Divine Consciousness. While figures on the stone are carved out of its body, those of Divine Consciousness are eternally inherent in it.

19 This creation of God is as bright as the autumn sky and as fair as liquid moonbeams. 20 The world is eternally situated in God, like figures in stone which are never erased. The world is as inseparably connected with God as the godhead of God with himself. 21 There is no difference in these, just as there is none between the tree and its plant. All the worlds that are seen all about are not different from Divine Consciousness. 22 These worlds as well as Consciousness are neither produced nor destroyed at anytime because they exist in the spirit of God. The spirit of God shows them in their various forms, just as the heat of the sun exhibits a sheet of water in sandy desert.

23 The world with all its solid rocks, trees and plants dissolves into Divine Consciousness at the sight of the intelligent, just as hard hailstones are seen to melt into pure, liquid water. 24 As water vanishes into air and that again into vacuum, so all things pass away in the Supreme Spirit. Again, it is the consolidation of Consciousness that forms the solid substances of hills, plants and all tangible things. 25 The central core hidden in the minute substance becomes the innermost essence in its enlarged state. So the flavor of things concealed in the atoms becomes perceptible in their density with their growth.

26 The power of God resides in the same manner in all physical things, such as the properties of flavors and moisture inherent in the vegetable creation. 27 The same power of God manifests itself in many forms in things, just as the same light of the sun shows itself in the various colors of things according to the constitution of their component particles. 28 The Supreme Soul shows itself in various ways in the substance and properties of things, just as Divine Consciousness represents the forms of mountains and all other things in the changeful mind.

29 As the soft and liquid yolk of a peahen’s egg contains the toughness and various colors of future quills and feathers, so there are varieties of all kinds inherent in Divine Consciousness, requiring time to develop. 30 As the multicolored feathers of a peacock’s tail are contained in the moisture within its egg, so the diversity of creation is ingrained in the Divine Mind. 31 The judicious observer will find the one self same Brahman is present everywhere before his sight. He will perceive his unity amidst all diversity, as in the yolk of the female peahen.

32 In reality, the knowledge of the unity and duality of God, and that of God containing the world in himself, are all as false as the belief in the entity and nonentity of things. All these are to be considered as the one and same thing, identical with one another. 33 Know him as the supreme, the source of all entity and nonentity, and on whose entity they depend, whose unity comprises all varieties which appear as virtual and are not real existences. 34 Know the world to be compressed within the category of Consciousness. Consciousness is assimilated within the works of creation in the same manner as the feather is related to the moisture in the egg, the one being the production and the other the producer of another.

35 The cosmic egg resembles the peahen’s egg. The spirit of God is as the yolk of that egg. It abounds with many things, like the many colored feathers of peacocks, all of which serve only to mislead us into error. Know therefore there is no difference in outer form or the internal spirit of the world, just as there is none in the outer peacock and the inner yolk.