Erwin Schrödinger on Open individualism

“Vedanta teaches that consciousness is singular, all happenings are played out in one universal consciousness and there is no multiplicity of selves.”

“No self is of itself alone. It has a long chain of intellectual ancestors. The "I" is chained to ancestry by many factors [...] This is not mere allegory, but an eternal memory.”

“The one all-highest Godhead Subsisting in each being And living when they perish— Who this has seen, is seeing. For he who has that highest God in all things found, That man will of himself upon himself inflict no wound.”

“The world is given to me only once, not one existing and one perceived. Subject and object are only one. The barrier between them cannot be said to have broken down as a result of recent experience in the physical sciences, for this barrier does not exist.”

“Consciousness is never experienced in the plural, only in the singular. Not only has none of us ever experienced more than one consciousness, but there is also no trace of circumstantial evidence of this ever happening anywhere in the world. If I say that there cannot be more than one consciousness in the same mind, this seems a blunt tautology — we are quite unable to imagine the contrary.”

“The only possible alternative is simply to keep to the immediate experience that consciousness is a singular of which the plural is unknown; that there is only one thing and that what seems to be a plurality is merely a series of different aspects of this one thing, produced by a deception (the Indian Maya); the same illusion is produced in a gallery of mirrors, and in the same way Gaurisankar and Mt Everest turned out to be the same peak seen from different valleys.”

“It is not possible that this unity of knowledge, feeling and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago; rather this knowledge, feeling, and choice are essentially eternal and unchangeable and numerically one in all men, nay in all sensitive beings. But not in this sense — that you are a part, a piece, of an eternal, infinite being, an aspect or modification of it [...] For we should then have the same baffling question: which part, which aspect are you? what, objectively, differentiates it from the others? No, but, inconceiveable as it seems to ordinary reason, you — and all other conscious beings as such — are all in all. Hence, this life of yours [...] is, in a certain sense, the whole [...] This, as we know, is what the Brahmins express in that sacred, mystic formula [...] '''''''''Tat tvam asi''' — this is you. Or, again, in such words as 'I am in the east and in the west, I am below and above, I am this whole world.' Thus you can throw yourself flat on the ground, stretched out upon Mother Earth, with certain conviction that you are one with her and she with you … For eternally and always there is only now, one and the same now; the present is the only thing that has no end.”