In the vastness of existence, there is a subtle group of elements that is, in truth, nothing but consciousness itself—formed by its own resolve. Though formless, at the very moment perception arises, this consciousness perceives countless atoms, a multitude within the expanse of its awareness. This fivefold subtle element is the very seed from which all worlds emerge; its ultimate source is the supreme and transcendent power of consciousness, which stands as the primal and most subtle cause. Everything that springs forth from this source is experienced as the one, unborn, original consciousness—and from this, the glory and diversity of the world manifest. All of this unfolds within the supreme, all-pervading Brahman, which is uniform and perfectly poised, where the arising of space, fire, darkness, or qualities such as sattva have not yet appeared. First, within this expanse, the notion of “objectness” arises from the awareness of a particular aspect of cognition; following this, the sense of “mindness” emerges from the innate power of consciousness itself. From this, individuality takes shape, nourished by the things cognized; then, the sense of “I-ness” is born from exclusive identification with what is perceived. From “I-ness” arises the intellect, a transformation that is then endowed with terms like mind and is associated with the subtle elements and their effects. When there is neither voidness nor distraction, and as contemplation of the subtle elements continues, the forms of the elements themselves arise. Thus, the great thicket—the origin of the world—is revealed. Suddenly, this world appears in succession, flashing forth and perishing again and again, like a city in a dream, within the vastness of space and the great cosmic forest. This is the seed, born of consciousness, from which the groves and clusters of the world emerge; it does not depend at all upon earth, water, wind, or any other gross element. Being of the nature of consciousness, this seed later gives rise to earth and the other elements—just as a city in a dream is woven only from pure consciousness, so too is this world. Wherever this seed is, it releases the sprout of the world; the world’s seed is fivefold, and the imperishable consciousness is the seed of that fivefold. As is the seed, so is the fruit—thus, the world is of the very nature of Brahman. At the beginning of creation, this group of five arises in the great space. The fivefold—consisting of consciousness, space, and the elements—is imagined, not ultimately real; by this imagining, whatever is spread out here attains its apparent expansion. Yet, even this is of the nature of space and mere conceptual essence, and thus not truly existent; nothing can ever be established by that which is itself unestablished. How can that which is only space and conceptualization attain true reality? But if this fivefold is Brahman, then by its Brahman-nature, it is Brahman alone—the illusion of the three worlds. As it flashes forth at the dawn of creation, so does this fivefold arise. In the same way, at the very beginning, it becomes the cause in the state of the elements. Thus, nothing is ever truly born, yet the world appears as if born. Like a city seen in a dream or imagination, the unreal is experienced as real. The space of Brahman, the outer space, and the space of the individual soul are all within oneself. Thus, the pure-minded one knows that earth and the other elements do not truly arise; this is how the individual soul is described—as the very essence of space, as previously explained. Now, hear how this space-like soul acquires a body: the soul-space is itself space, existing in the supreme expanse. Here, a particle of light contemplates “I am this,” imagining itself as elevated, as if truly established in the sky of the self. That which is unreal assumes the form of reality, just as the moon appears in the sky by mere thought; by contemplating, it remains both the observer and the observed, becoming dual from unity, as in dreams or in the awareness of one’s own death. It takes on a slight solidity and perceives itself as a star; according to the manner of its contemplation, the meaning arises from the nature of consciousness. This soul is always space itself, thinking “I am this”; due to its consciousness, it assumes a sense of individuality, just as one becomes a traveler in a dream. By imagining a star-like form—called the contemplated body—it becomes that very state, for the mind takes on the nature of the object it perceives. Seemingly abandoning the external, within the star’s core it shines inwardly, though it remains outside, like a mountain reflected in a mirror. Just as a body may be situated in a well or emerge outside, so does awareness in dream and imagination know this; likewise, the individual soul perceives within the atom. The soul, residing in the hard, star-like essence, acts by itself—this is the stream of knowledge, taking the form of intellect, mind, and so forth. From there, the space of the soul, contained within the star-like sheath, extends with the notion “I observe,” as if reaching out to see in the sky. Then, through two apertures, it projects what will be called the external; that by which it sees will later be named the pair of eyes. That by which it touches is called skin; that by which it hears is called hearing; that by which it smells is called nose—thus, it perceives itself within itself. That which tastes will later be known as tongue; that which moves is the activity of air, the group of action organs. Contemplating that all forms, light, and mental creations arise thus, the embodied being of the subtle body remains in space within space. In this way, contemplating the expansion of the particle of light, Brahman abides, bearing the name “individual soul,” appearing unreal yet resembling reality. Thus, having entered into the confusion of conceptualizing the meaning of the word “jīva,” the soul assumes the nature of a subtle body, with a mind-body as its garment. By its own imagination, it perceives a form within the cosmic egg; some see it as being in water, some as having the form of a universal sovereign. It sees and even experiences the projection of a future cosmos, as one whose own nature is imagined by the mind, just as the womb-house of the self. It perceives the conceptualization of space, time, action, and substance; contemplating thus, it becomes the creator of words, binding itself with imagined names. This subtle body, in the illusion of the unreal world, moves about only in unreality, just as one soars in dreams. Thus, though not truly arisen, it appears as self-born—the subtle-body self, the lord, the original progenitor.