In the subtle expanse of consciousness, the memory of the Grandfather, Brahmā, arises as the cause, yet even his memory is but a fleeting echo. There can be no recollection of a previous existence, for the birth before has already been liberated from the cycle. Thus, in the beginning, memory cannot be summoned—there is simply no prior experience to recall. Still, by the very nature of consciousness, the wondrous state of being born from the lotus comes forth. Another lord of creatures emerges, pondering, “I did not exist before,” much like a sudden flash of awareness manifesting by mere coincidence. In truth, when the world appears to arise, nothing truly comes into being at any time; what is called “arising” is only an establishment within the vast sky of consciousness. The supreme state is the twofold cause of memory, yet the relationship of cause and effect is only the one sky of consciousness itself. Cause and effect seem to exist due to auxiliary causes, but their unity remains unbroken, even when those causes are absent. This is the form of the great consciousness: awareness springs from recollection, and the relation of cause and effect here is only apparent, not truly real. So, nothing has arisen—not even the visible world or the threefold universe. The space of consciousness remains established within itself, untouched and undivided. With awe and reverence, one exclaims, “Ah, Devi, you have revealed to me the supreme vision! The beauty of forms in the world shines like the radiant dawn, illuminated by the light of seeing.” Now, matured in this vision, the seeker implores, “Without repeated practice, Devi, dispel my curiosity.” Longing to witness the creation where the brahmin lived with his wife, he asks to be led to observe that mountain village. Relying on the supreme, pure vision—composed of both inert and conscious forms—the seeker is urged to abandon the appearance and release the impurity of existence. Then, without doubt, he will attain the sky-like self, established in space, just as a man’s thought of a city exists within the sky. “Let us observe him thus situated, along with the creation that follows,” the seeker says. Through the gateway of this vision, the body is recognized as the supreme barrier. With this body, Devi, another world may be attained—or not. Why explain the reasoning, for it is grasped only by favor. These worlds, though formless, are perceived as possessing form, due to mistaken apprehension; you have understood them by the notion of golden waves. Even in the forest of waves appearing as golden forms, there is no real wave-nature—just so, in the form of the world, world-nature does not exist in the realm of consciousness. This world is only space—it is Brahman alone, not something visible. Whatever is seen here is merely a speck of dust in the ocean. Brahman alone sees Brahman, not non-Brahman; Brahman sees Brahman. Its nature is thus, known by names such as creation and so forth. There is no arising of cause and effect between Brahman and the world, since all causes and their auxiliaries are absent. As long as your mind, through the practice of yoga, has not become peaceful and free from division, you do not perceive Brahman as it truly is. Those who, like us, have attained steadfastness through practice and the knowledge of Brahman, truly see that state. Just as the city of imagination, the body is made of space; the breath itself is Brahman, and with this body, one beholds that supreme state. “I am the body of pure knowledge, just as these—born from the lotus and others; Brahman, the self, the world, and all this—are but limbs within our own being.” Without your practice, child, the form has not attained the state of Brahman; it remains as the mind-made self, and thus you do not perceive that. Where your own city of imagination is not found within your own body, neither is the city of another’s imagination found within your own body. Therefore, abandoning this body—which is of the nature of consciousness-space—you will see That. Do this swiftly, O best among those who know what is to be done. The city of imagination is real only for the one who imagines it; whether with body or without body, for others it is nothing at all. At the beginning of creation, the world-delusion arose and came to this state; from that time onward, destiny has gained strength. The seeker recalls, “You said, O goddess, ‘Let us go to the house of the brahmin and his wife.’ With this, I ask: how should we go, mother?” “Leaving behind this body with a mind aligned to pure being, I go to that supreme realm—tell me about it.” Just as your wish-formed tree in the sky, though existing, is of the nature of space—it is not of the nature of a wall, nor is it obstructed by a wall, nor does it destroy a wall. That, indeed, is the nature of a mind-formed body made of pure, single substance; therefore, its manifestation is only slightly different from the supreme. So, this body is of such a kind; I do not abandon it and go elsewhere. With this very body, I reach that place, just as fragrance is carried by the wind. Just as water merges with water, fire with fire, and wind with wind, so too does the mind-made body unite with other mind-made bodies. Yet, the awareness belonging to the earthly does not merge with the awareness that is not earthly; where is the union between two mountains made of imagination? This mind-formed body is indeed a vehicle of passage; but, due to long-standing conception, it is grasped by the intellect as if it were material. Just as in a dream, or in prolonged meditation, or in delusions, or in the fixed idea of an addict, or in the city of the Gandharvas—an illusory city— When the subtle impressions are truly diminished and the mind attains stability, then the physical condition does not return to the body. When the belief in the subtle body becomes firm, this body attains solidity; but when that belief is lost in delusion, this body perishes. Thus, in the vast sky of consciousness, the seeker journeys through vision and understanding, guided by Devi, unraveling the nature of worlds, bodies, and the supreme reality, which is Brahman alone.