Yoga Vasistha Sara 9.14-17 - Dissolve mind into consciousness as hot water thrown into reservoir

आत्मनो जडसङ्गात् स्यादनात्मत्वं जडस्य तु । स्यादात्मसङ्गादात्मत्वं जलाग्नयोः सङ्गवन्मिथः ॥9.14॥
When water gets boiled, it takes the quality of heat, from fire and fire gets the quality of liquid, from water. Just as fire and water take on, each other's characteristics, when they are mutually associated, in the same way, due to the association with the Self, the inert body and sense organs, acquire consciousness from the Self, and the Self acquires the inert nature of ignorance, from body and sense organs. This is called mutual superimposition.
असत्यजडचित्तांशनयनाच्चिद्वपुर्जनुः । महाजलगतो ह्यग्निरिव रूपं स्वमुज्झति ॥9.15॥
When the hot water, thrown into a huge water reservoir, the fire that is in the hot water, gives up its heat. Likewise, when the unreal, inanimate mind-stuff, is contemplated as Consciousness, then the individual self gives up, its imaginary identity of duality and becomes one with Brahman. This is called de-superimposition.
इक्षी गुडो तिले तैलं काष्ठे वह्निर्दृषद्ययः । घेनावाज्यं वपुष्यात्मा लभ्यते चैव यत्नतः ॥9.16॥
Iksau drisadi ayah vapusi
The molasses that exists in sugarcane, the oil present in sesame seeds, the fire latent in wood, the clarified butter subsisting in the cow and the iron present in iron-ore, are extracted through great efforts. Similarly, the Self, which is present in this body, is realized only through careful analysis, by listening, reflecting, contemplating.
Br. Up. 2.4.5 says: आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि, आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ The Self, my dear Maitreyī, should be heard of, reflected on and meditated upon. By realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.
स्फटिकात्मनि नीरन्ने स्थितं खं वीक्ष्यते यथा । तथा सर्वपदार्थेषु चिद्रूपः परमेश्वरः ॥9.17॥
nirandhre
As space becomes visible, like that of a diaphanous and clear crystal, in the same manner, the supreme Self which is of the nature of Consciousness - is experienced also, as permeating every object.
Sarasvati Rahasya Upaniṣad, 23.24. says:
अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् । आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम् ॥
All visible objects are, essentially composed of five characteristics, Existence (asti), manifestation (bhati), love (priye), name (nama), and form (rupe). Out of these five, first three characteristics, existence or being, manifestations or knowledge and love or bliss, constitute the essential nature of Brahman. Remaining two, name and form, are of the essential nature of Maya or universe.
For example, pitcher Is the "name" The round shape is its "form", presence of pitcher is the "existence", pitcher appears as such, is manifestations or knowledge and usefulness of pitcher, is bliss.