The method of teaching adopted by the text is story, anecdote, illustration and image, which it considers as a better way of instruction than logical argument or reasoning. The teaching emphasises that when there is perception of an object by the seer or observer, there has to be presupposed the existence of a consciousness between the subject and the object. If this conscious connecting link were not to be, there would be no perception of existence. There cannot be a consciousness of relation between two things unless there is a consciousness relating the two terms and yet standing above them. The study of the perceptional situation discloses the fact that the subject and the object are phases of a universal consciousness.
Creation is twofold, - objective and subjective.
The objective side of creation consists in the world created by Brahma, or the Original Will that projected the substance of the world as well as everything contained in it. The subjective world is the nature of the object as conceived by the mind of the perceiver, differing according to the species of the individual perceiving, such as the celestial, human, etc., and the inner constitution of the mind itself, and the different pressures and moods such as love and hatred, or like and dislike. The Yoga-Vasishtha accepts that there is 'externally' something in the form of the creation of Brahma , though the way of experience of this objective world by the individuals is limited and conditioned by their own psychic structures and modifications. Ultimately, even the world of Brahma is relative and does not have absolute existence by itself, since space and time do not have any absolute meaning, being relative to the standpoints of the observing individual. The relativity of space and time makes distance or measurement in terms of three dimensions as well as duration of time relative to the state of consciousness wherein they are experienced.