The Yoga Vasistha educates the knower on a direct perceptive platform where it discusses directly about an observer, the observed and the process of observation. It presupposes a direct connection of conscious unity existing through and through these three frames of reference. Unless one admits the universal spirit of Reality, existing at all places universally, the perception of objects cannot be adequately explained. It is to be understood that the relationship between two entities is not possible unless there exists a connecting entity wholly independent of the connected dual entities. Yog-Vasishtha is that book of science that performs a subtle analysis on the fact that, it is the universal consciousness which is wholly independent, all by itself, which is the universal frame of reference, the very substrate for all connected entities.
The nature of the world, is wholly dependent on the “experienced” world of individuals based on the constituents of their individual minds. There is a universal component, which is free of individuals and their minds, which runs through, connects all individuals or conscious entities, experiencing their own relative worlds. This common substrate that is universal, that is the base of all individual experience, is the Cosmic Self also called Brahman (ब्रह्म). Thus there exist objective worlds of creation by the individuals all included within the cosmic being and then there is the subjective Creator, the Brahman, the Consciousness itself, the Cosmic Being, the Self, the container of the individual worlds. Space and Time do not have any absolute meaning. They are mere experiences of the individual minds. They exist relative to the individual’s perceptive contents. When someone talks about one’s experience of America, the narrator is just relaying his individual experience of a so-called place that is only in his field of experience. The listener, projects or imagines the existence of that place within “his” mind about the concept of the place which exists in the mind of the narrator. Thus there exists a projected “individual” experience of place, which is “assumed” to be factual. However at the time of discussion, the place within, the minds of the narrator and listener, is simply the projection of an individual experience and weighing it, against the reference of a Cosmic consciousness, this “one” place has no Reality. Thus all experiences in the three dimensional world of place and time is just a projected reality and not Real. in the true sense of the word.
When the observational activity of the mind is put to rest completely, space and time, cease to exist. Space is that experience which is created by the coexistence of idea and time, in relation with the succession of ideas that occur in the mind. When the mind serially processes one idea after another, time is born. When there is a consideration of the ideas as they occur in time, Space is experienced. There is no other way Time and Space can be experienced. When succession of ideas, stop; time shall stop and when there is no time, there is no question of space. As coexistence and succession they are ideas or concepts, the world is also a conglomeration of these varied ideas and hence the world has no existence independent of the mind. The working of the universe works at two levels, objectively as the thought of an individual entity and subjectively as the Will of Brahman. The relativity of the cosmos implies that there are millions of individual worlds interwoven as a complex mesh, one world as aware of the other worlds that coexist. Everyone is locked in their own individual world, managed by the processes of their individualized minds. Hence it becomes conclusive that the world which exists outside the purview of a particular set of thought processes cannot be assumed to exist, because they do not, as a matter of Truth. A conglomeration of the worlds will indicate that there are infinite worlds moving and rearranging themselves in an infinite ambit. But the worlds, though they are all made up of the same stuff as the mind, individual or cosmic, differ in their makeup and contents. Some of them may be almost similar in nature, but mostly they differ completely and may be inhabited by different kinds of individuals who cannot be even adequately imagined by our present state of mind. The evolution of the world goes on due to the impetus it has received from the mind of Brahman and the process of creation continues even in the individuals, though in a misplaced and distorted manner, quite at a tangent from the original Will of the Creator. These imaginations, in the myriads of worlds projected by the millions of individual minds, gives rise to a physical world, much distorted but in perfect alignment with the worlds imagined in the hearts of men. If one were to enter Reality, one has to first remove the false conceptions that have been triggered through instinctive impulses of the individual minds. Only powerful spiritual practices following of the Vedic scriptures can help us do this. The Yog-Vasishtha is one of them.