( V - 53 ) There is thus nothing which can be called 'I' and which undergoes being and non-being: when there is no ego-sense in truth, how can that ego-sense be related, and to whom?
( III - 89 ) Lord, the mind alone is the creator of the world; and mind alone is the supreme person.
What is done by the mind is action, what is done by the body is not action.
( III - 81 ) Within the atomic space of consciousness, there exist all the experiences, even as within a drop of honey there are the subtle essences of flowers, leaves and fruits.
( VI.1 - 61 ) In the self, which is the infinite consciousness, this creation appears but momentarily.
During that moment itself, the illusory notion that it is of a very long duration arises.
The creation then appears to be solidly real.
( IV - 2 3 ) Hence, O Rama, in the eyes of both the enlightened and the ignorant, the vision does not vanish: to the enlightened this is Brahman at all times, and to the ignorant it is always the world!
( III - 21 ) The one infinite consciousness alone is thought-form or experience.
There is no cause and effect relationship, these ('cause' and 'effect') are only words, not facts.
( VI.1 - 128 ) just as straw etc., which are thrown into the sea become salt, this insentient world, when it is offered into the infinite consciousness, becomes one with it.
( VI.2 - 15 16 ) The world exists in the very meaning of 'ego-sense'; and the ego-sense exists in the very meaning of the word 'world'.
They are thus interdependent.
( V - 36 ) They appear in the light of awareness and they disappear when they are perceived as non-different from at awareness: they are born the moment they die and they die the moment they are born - who is the perceiver of all this mystery?