The connection of cause and effect is illusory

For the Jnani, the world is one with the "I", therefore, it can be controlled, just as you can control your thoughts.

The samsar man in the street lives in a world where the cause necessarily gives rise to the effect, otherwise it cannot be.

Jnani lives in a world where cause and effect are not dependent on each other, they can change places, appear spontaneously on their own, without any connection with each other. Vasishtha often gives an example: a palm tree, a coconut, a crow sit on a leaf of palm tree, the nut breaks and falls. It seems that the nut fell because the crow sat, that is, the crow is the cause, the fall of the nut is the consequence. Vasistha says that this is actually an accident. The crow just sat down at that moment, and the nut fell on its own. Unrelated effects appear. For us, this seems incomprehensible, because we are used to the fact that a cause necessarily gives rise to a consequence, there is no spontaneous manifestation.

But in the world of Vasistha, in the world of jnani, even if there is no reason, the investigation can occur without any restrictions. Vasishtha says: “in fact, the connection of cause and effect is illusory, it is our conditioned mind that perceives this”

You can give an example. If there is a lot of snow, we take a shovel and clean the road. The reason is that the road is clean, but Vasishtha says that this is not entirely true. He says that when we clean the road, in fact we don’t clean it, we kind of perform ritual actions and just change our minds, cleaning the road is just a secondary reason to change some of our settings. And at this moment we move into another tunnel of reality, into that universe where the road is already clear.

In principle, one could move directly, but since we do not know how to do this, we perform the ritual of waving a shovel. And when we moved to another version of the universe, the roads in this universe were always clean. We were in another universe, a universe where there was snow. Thanks to these actions, we changed our consciousness and, as it were, jumped into another version of reality. These two versions of reality, where the road is clogged with snow and where the road is clear, existed simultaneously, just in one tunnel of reality we were according to our karmic preferences, the strength of our awareness was not enough to just move around, we needed action. In the jnani consciousness there is simultaneously an infinite number of such tunnels of reality. Vasishtha says that when one tunnel of reality or another appears, this does not mean that one gave birth to the other, that cause caused the effect. They can occur spontaneously, without any connection. The jnani has a choice in his mind, a whole fan of probable consequences, an infinite number of options, and it is up to him to decide which effect will appear from his action.

There is a traditional doctrine of actions and the three types of bhala (effects). The teachings of the Vedanta and Siddhas say that every action performed by man produces three types of consequences.

The first species is called drsta bhala (immediately apparent consequence).

The second type of consequences is called samskara bhala - this is a consequence in the form of prints, that is, actions create corresponding prints in the stream of consciousness, mind (Samskaras). These prints become our memory, the causes of our future desires, future intentions. The way we act affects how we become. Not a single act is left without a trace, every action settles in us in the form of memory (samskaras). Samskara can be likened to a photograph that is imprinted in the stream of our consciousness, this photograph is stored in a warehouse of mental tendencies (chitte) and affects our future: elections, intentions, etc. The subtle body also contains samskaras after the death of the body. For example, a computer player who has accumulated a lot of samskaras in his subtle body will meet with them after death, he can even continue to play in an intermediate state, he will fall into such a reality.

The third type - adrishta bhala (apurva) - is an invisible consequence in the form of moral and religious merits and demerits that reward and punish souls in accordance with the cosmic order. Adrishta bhala is a moral consequence.

In addition to immediate consequences and samskara, there are very subtle consequences that are generated by our actions. They affect the buddhi, the most subtle aspects of our "I". Suppose you contemplate opening a connection with buddhi. This is adrsta bhala. Or, for example, you are participating in the construction of a temple and a new tunnel of reality opens up, where you meet divine beings who give you blessings. Thus, there are three types of consequences of our actions. These consequences exist as long as we are in the relative samsara dimension.

When the jnani becomes identical with the Absolute and understands the principle of jnana, he moves into a space where the cause is independent of the effect, all three types of effects are burned. When the jnani goes home, it may seem to others from the outside that this is happening, but it’s not really a fact that he will come home, because he doesn’t go anywhere in reality, his spirit is beyond all concepts, in a world where space is still not acquired its size, boundaries and shape. In this world, the universe is, as it were, in the bud, it is like a small seed, which is just getting ready to germinate.

The world of samsara is based on thoughts, logic, and ordered doctrines.

The world of jnani is illogical, paradoxical, irrational. No logic in it works. The most ingenious theories of the world and formulas disappear like smoke when the jnani is in a state of no-mind. The world of the Jnani is the world of the creator of Brahma, the ancient forerunners of the universe: Rishis, Kumars, guardians of Manu and Siddhas. The samsara dweller considers himself a doer (worker), ascribes to himself the fruits and results of actions. A jnani does not feel like a doer; through him, being plays, responding, but there is no personal merit of the jnani, for the jnani himself, who identifies himself with the body and the ego, does not exist.

The world of the samsara philistine is linear, orderly and unambiguous.
M
ir jnani is probabilistic, stakhostic, it has quantum uncertainty in it, its world is ambiguous, there the unit can be zero, but can take many values. In the world of jnani nothing can be said unequivocally, categorically. About his world can only be said in a sense or in a certain ratio.

For the layman, the world is geographically correct, ordered, has independent linear volumes, coordinates, and magnitudes.
The universe appears to have a clear spatial structure.

For the jnani there is no space outside of consciousness, there is no independently existing geography - the topos of the world. All that is, comes from consciousness, the short can be long, inside a small space it can be huge, because the world depends on consciousness, and consciousness can change. There is a story about Milarepa, who took refuge from the weather inside the horn of a yak, while the horn did not increase, and Milarepa did not decrease. All that is comes from the jnani consciousness.