There is no vyaṣṭi without samaṣṭi (the total), no gold ornament without gold, no pot space without space, no act of kindness without kindness itself.

Each vyaṣṭi is a specific, individual reflection in time of the corresponding samaṣṭi of īśvara. Touch an ocean wave and the whole ocean is touched. Touch something and you touch yourself, consciousness. When you touch the ocean, each individual wave is touched, which is why a dharmic attitude (values) is desired.

The individual perspective vyaṣṭi is possible because the total projection from consciousness (vikṣepa śakti) is apparently covered by the obfuscating force (āvaraṇa śakti) according to the amount of inclinations (karma) that have to work out. For example, we can see māyā-īśvara as a huge karmic algorithm of instructions that works out in the rat race or dance of the world. Just how you want to look at it.

Important! The relation between individual and totality is essentially not a quantitative relationship but a relation of substance. And the substance is therefore not matter, but pure consciousness. Take a table. A table consists of wood, which in turn is made up of fibers. Fibers are made up of molecules. Molecules are made up of atoms. Atoms consist of electrons and a nucleus. Electrons and nucleus consist of quarks, bosons, strings. Quarks, bosons, strings consist of space. Space consists of a concept of it, of information. Information consists of intelligence, knowledge. Knowledge is the unmanifested pure knowledge of consciousness, which is not two (advaita). So a table is not just one of many tables, a table is an expression of the non-dual whole consciousness.

So that one whole seems to be divided into separate objects, which seem to be part of a larger object, the cosmos. But this is an illusion. The part is the whole and whole is the part. Every moment is an expression of the same truth that you are. One truth, one reality.

So one individual, one jīva, the smallest in relative reality is also just brahman, the greatest, and īśvara, the greatest in relative reality is also just brahman: Jivo bramaiva nāparaḥ, the one living thing is not different from brahman, according to śaṅkara.

Verse 20 of the Kaivalya Upaniṣad expresses this beautifully:

aṇor aṇīyān aham eva tadvanmahān aham, I am smaller than the smallest (an atom), I am likewise wholly the greatest!

Next: viśvam aham vicitram, Wonderful, I am the world! (Or more didactically correct: The world is me).

Again, that an individual experiences his own individual reality is because a large part of the projection (vikṣepa śakti) of all power/knowledge of īśvara is veiled (āvaraṇa śakti) into a tunnel vision of ignorance. Knowledge solves this.

To avoid misunderstandings. Ignorance is identification with the I-experience called ahaṅkāra, which seems to be in the driver's seat of the route that my body and mind have to take through life. That's why I think I'm small. It seems like I have to navigate my body through the world. Therefore, in ignorance there is such a thing as free will. But in relative reality, what happens is the execution of the great script of the whole (samaṣṭi), since everything is related to everything.

If I then see this narrow self-image (vyaṣṭi) as identical with samaṣṭi īśvara, the whole, I have not understood it (advaita shuffle or enlightenment disease). Jivo bramaiva nāparaḥ, means that the substrate of jīva (vyaṣṭi) and the substrate of īśvara (samaṣṭi) are the same brahman. Not that the person of the piece of story and the god of the whole story are the same.