THE SELF AS THE SEER AND THE SEEN
Imagining the object (the seen) creates the subject (the seer)
When the external object is imagined, a seer has been created.
If there is no subject, there is no object either: without the father there is no son.
It is the subject that becomes the object.
There is no object (scene) without a subject (seer). Again, the subject is subject only in relation to the object, even as it is the son that makes a man ‘father.’
However, because the subject (seer) is pure consciousness, he is able to conjure up the object.
This cannot be the other way around: the object does not give birth to the subject.
Therefore the seer (subject) alone is real, the object being a hallucination: gold alone is real, the ‘bracelet’ is a name and a form.
As long as the notion of bracelet lasts, the pure gold is not apprehended; as long as the notion of the object persists, the division between the seer and the seen also persists.
But, just as because of the consciousness in the bracelet, gold realizes its goldness, the subject (seer) manifesting as the object (the seen) realizes subjectivity (consciousness). One is the reflection of the other: there is no real duality.
The subject exists because of the object, and the object is but a reflection of the subject… duality cannot be if there is not one, and where is the need for the notion of ‘unity’ if one alone exists?
When thus real knowledge is gained by means of right inquiry and understanding, only that remains which is not expressible in words.
Division is not a contradiction of unity!
All this speculation concerning unity and diversity is only to overcome sorrow; that which is beyond all this is the truth, the supreme Self (consciousness).
(Based on Swami Venkatesananda, The Concise Yoga Vasistha, pp. 85-86)