Chapter 40 — On the Quiescence of the Soul

Vasishta continued:—

The sight of things, the actions of the mind, the internal faculties and perceptions of the senses are all of a super-physical nature. The true states of these categories are far removed from our knowledge and present only a faint appearance to us. The minuteness of the super-physical, non-Brahmic nature is extended in the forms of external objects, but this extended appearance of the outer world is a mere illusion. When this external nature disappears and subsides in the inner soul, then this phenomenal world is absorbed like a dream in the sound sleeping state of the soul.

Our enjoyments, our greatest ailments, our kindred and relations are our strongest bondages here on earth. Our wealth is for our harm and sorrow. Therefore hold yourself to yourself alone. Know your bliss consists in your communion with yourself and that you lose yourself by your familiarity with the world. Become one with the supreme emptiness. Be calm and quiet like it and do not disturb yourself like the turbulent wind.

I know not myself, nor do I understand what this visible and mistaken world may mean. I am absorbed in the calm and quiet Brahman. I feel myself as the sound Brahman himself. You see me as another person and address me with words “you” and the like in the second person. But I find myself as calm and quiet as the transcendent vacuum itself. You see false appearances in the empty sphere of the Divine Soul. They are produced there by the misconceptions of your mind. These errors continually arise in your mind like the mind’s own erratic apprehensions.

The tranquil soul of Brahman knows no effort of creation, nor does the nature of creation know the quiescent nature of Brahman. It is like a soundly sleeping soul knows no dream, nor does the dreaming man know the state of sound sleep. 10 Brahman is ever wakeful and the world is nothing other than a waking dream. The living liberated man knows each phenomenon as a reflection of the ideal in Brahman’s tranquil understanding. 11 An intelligent man well knows the true state of things in the world, and holy men are as quiet in their souls as the autumn sky with a moving cloud.

12 The false conceptions of one’s egoism or personality and the existence of the world are like the impression of a battle preserved in one’s memory or in his imagination. In both cases, truth and falsehood are found blended together. 13 The phenomena of the world, which is neither exhibited in the Divine Spirit as an intrinsic or subjective part of itself nor has a viewer for itself, which is neither an emptiness nor solid, cannot be otherwise than a false conception of the mind.