The Realisation of the Absolute :
Chapter-2.The Nature of the World
(a).The Dissertation on Experience-9.
That One Experience is diversely felt as variety, and is fictitiously termed as either this or that, and of this nature or of that.
The form of the world is found to be a magical appearance when subjected to the test of severe discrimination.
The world and the Atman or Brahman neither exclude nor include each other, but are non-related, for relation is possible only between two demarcated objects, and the possibility of duality or any relation is annulled in the being that is "one alone without a second".
Pure Experience is attributeless, and all "existence" is "experience". Ethical virtues and immoral vices are the effects of the different mental modes reacting variegated to the one changeless consciousness in different ways, leading respectively to the experience of es of Unity-consciousness and diversity-delusion.
All our experiences are relative, and neither the relative experiencer nor the experienced can stand the test of reality.
They present an appearance, though the reality in them transcends them and exists as an indivisible unity.
This one Reality appears as the knower as well as the known.
It is one and the same thing that appears as the earth to certain states of consciousness, as heaven to some, as hell to certain other, as men and creatures to still some other, and as Eternal Consciousness to another that is integrated.
The Substance is One and it is felt by different modes of mentation in their own fashion, as good, bad, sweet, bitter, beautiful, ugly and the like.
The Substance by itself does not change; only the mode of perception changes. The truth therefore remains that Eternal Existence is without any evolution or involution within itself.
From this it follows that the world of space and time is an appearance, a shadow of Reality.
Even immortality and death are relative to the individual.
In order to have the Experience of Reality we have to discard the forms as mere appearances.
Next : (b) .The Critique of Duality - 1.
To be continued .....