Let us contemplate the journey of the soul, as revealed in the sacred teachings. When the scriptures speak of fire and similar elements in relation to the soul’s passage, some may argue these are literal truths. However, the wise know these references are only figurative, intended to guide our understanding rather than to be taken at face value. If it is questioned whether these matters are even heard of in the first place, the answer is that they are indeed reasonable, for the very nature of these teachings supports their truth. Even if one insists that such things are not heard, it is clear that those who perform sacrifices and other prescribed duties do, in fact, encounter these realities. The scriptural language is sometimes figurative, especially when describing what is not the true Self, and the scriptures themselves make this clear. When a soul’s allotted time in a body is complete, and there remains residual karma, the soul proceeds on its journey as described in both scripture and tradition. If one objects, pointing to scriptural mention of “feet” as a literal truth, it is to be understood as a symbolic indication, as taught by the sage Kārṣṇājini. Some may wonder about the purpose of these journeys and descriptions, but they are not without reason—they are necessary for the unfolding of karma. As sage Bādari affirms, these paths pertain specifically to the consequences of good and evil deeds. Moreover, scripture also speaks of the fate of those who commit undesirable acts. In the judgment after death, some souls experience ascent or descent, as is evident from the accounts of those who have journeyed to other realms. Tradition, too, records these experiences—sometimes even mentioning as many as seven different paths or states. Even within these, the activities that occur are not contradictory, but in accordance with the soul’s karma. Yet, when it comes to knowledge and action, these are the primary concerns under discussion. In a third case, where neither knowledge nor action applies, such experiences are not observed, and this is remembered in the world and seen in life itself. The “restriction by the third word” applies to what is born after some drying up or separation, and this is a natural process. It does not take a long time, for there are distinctions in how these events unfold. When the soul is established in another body, as before, this is confirmed by the usage of language in scripture. If someone claims that the new state is impure, that is not so, for the words of scripture do not support such an idea. Thereafter, the soul’s connection with semen is established, leading to the formation of a new body in the womb. Indeed, creation is said to occur in this intermediate state between death and rebirth. Some say that the creator, as well as the soul’s sons and others, are present in this process. Yet, this creation is only an illusion, for the true nature of the soul is not fully revealed at this time. This concealment is due to the will of another—ultimately the Supreme—since from that will arise both bondage and liberation. Alternatively, this concealment may also be due to the soul’s connection with a new body. The scriptures indicate these truths, and those who have true knowledge declare them. According to scripture, the absence of the soul’s true nature is found in the subtle channels of the body, as well as in the Self. Therefore, awakening—true realization—arises from this very process. Still, the soul remains the same, governed by karma, memory, and scriptural injunctions. For one who is deluded, attainment is only partial, for some karma remains to be exhausted. Even from the location of the soul, the distinctive marks of one state do not fully apply to another, for such marks are found in all states of existence. If it is argued that these differences are due to the nature of the soul itself, it is not so, for scripture does not make such distinctions in every case. Nevertheless, some hold this view. In truth, the soul in the intermediate state is like the formless, for that quality predominates. It is also compared to illumination, for otherwise its journey and experience would have no purpose. The wise declare that, in essence, it is nothing but this illumination itself.