In this chapter it is shown that the world has no reality of its own and does not exist apart from the Self.
Creation: The main purpose of the scriptures is to expose the illusory nature of the world and to reveal the Supreme Spirit as the only Reality.
They have built up the theory of creation
with this sole end in view. They even go into details and entertain the lowest order of seekers with the narration of the
successive appearance of the Spirit, of the disequilibrium* of reflected consciousness, of the fundamentals of elements, of the world, of the body, of life, and so on.
But for the higher order of seekers the scriptures would say, in short, that the whole world appears like a panorama in a dream with an apparent objectivity and independent existence due to ignorance of the Self and consequent obsession with obtrusive thoughts. They seek to show the world as an illusion in order to reveal the
Those who have realized the Self by direct and immediate experience clearly perceive beyond all doubt that the phenomenal world as an objective, independent reality is wholly non-existent.
* Prakrti, in the original meaning, the distrubance of the balance of the three qualities in Nature, viz., harmony, activity, and darkness, which precede the manifestation of primordial matter.
DISCRIMINATION BETWEEN THE SEER
AND THE SEEN
Object seen : insentient
The seer : sentient
The body, a pot, etc: the eye
The eye: the optic nerve-centre in the brain
The optic nerve-centre: the mind
The mind: the individual self or ego
The individual self: pure Consciousness
Since the Self,
which is pure Consciousness,
as stated in the classification above,
it is the ultimate Seer.
All the rest: ego, mind, etc., are merely its objects.
The subject in one line becomes the object in the next; so each one of them except the Self or pure Consciousness is a merely
externalized object and cannot be the true Seer.
Since the Self cannot be objectified,
not being cognized by anything else, and
since the Self is the Seer seeing all else, the subject-object relation and the apparent subjectivity of the Self exist only on the plane of relativity and vanish in the Absolute.
There is in truth no other than the Self, which is neither the seer nor the seen, and is not involved as subject or object.