Listen, dear one, to the subtle wisdom that guides the seeker from confusion to awakening. All that exists by name and form—this world, these bodies, every object—passes through cycles of birth and destruction, persistence and dissolution. Yet what does not truly exist cannot be destroyed; for how can one speak of the destruction of something that was never real? When the illusion of a snake is seen in a rope, and true understanding dawns, the snake is neither destroyed nor preserved—it simply never was. Such arguments about its fate are meaningless, for it was only a phantom of the mind. In the same way, when true knowledge arises, the physical forms disappear from perception; and when the subtle body is known, the gross body fades from awareness. If an imagined thing is removed by someone, that imagination ceases to exist—like a stone cast away, it is simply not present anymore. This body and its components exist, each fulfilling the other, and this is the truth we observe, even if you do not perceive it. At the beginning of creation, when the mind is shaped by imagination, individuality appears as if it were an object. But when supreme reality alone remains—tranquil, undivided by directions, time, or distinctions—there is no scope for imagination. Just as the quality of a bracelet exists in gold, or a wave in water, or reality in dream-cities and imagined worlds, so too, in the experience of truth and consciousness, there is no imagination apart from the self, which is naturally free from affliction. Just as there is no dust in the sky, so in the supreme there is no division. This undivided, peaceful, unborn reality is free from all conceptualization. Whatever knowledge shines forth is pure and belongs only to that—like the luster of a jewel, which is called gold by the tale of goldsmiths. For so long, O Devi, we have wandered, endlessly confused by notions of duality and non-duality. You have been disturbed and confused by restless, unexamined thoughts; this confusion arises from its own nature and disappears through inquiry. Unexamined thought is instantly destroyed by inquiry, revealing its nonexistence; thus, ignorance does not exist within. Therefore, there is truly no absence of inquiry, no ignorance, no bondage, nor liberation. This world is pure consciousness, undisturbed. For as long as you did not reflect upon this, you were not fully awakened—confused and agitated, like the restless ocean. But from today onward, you are awakened, liberated, and discerning; the seed of residual impressions has fallen away from your mind. In the beginning itself, the spectacle—the drama of worldly existence—never truly arose. So when, how, and by whom could any impression or tendency be experienced? When there is the attainment of complete absence—of seer, seen, and seeing—then, established in supreme one-pointedness, one abides in non-conceptual samadhi. If, in this state where the seed of impressions is exhausted, even a slight sprout arises in the heart, then gradually perceptions such as attraction and aversion will emerge. This arising of worldly existence will then be uprooted, and the establishment in non-conceptual samadhi will become firm. Freed from the stain of conceptualization, spotless as the clear sky, by the force of a few remaining actions of the senses and their causes, you will continue for a while. Just as, upon recognizing the nature of a dream, the dream body is not real, so too, even though it is experienced, this waking body is not real. When the dream is understood, the dream body ceases as impressions are exhausted; likewise, the waking body ceases when its impressions are thinned out. At the end of the dream-body, formed by imagination, this body is regarded as such; and at the end of waking imagination, another subtle body arises. In a dream, when the seed of impression is absent, deep sleep arises; in waking, when the seed of impression is absent, liberation arises. The impression that exists in the liberated while living is not truly an impression; that is called pure existence, the common substratum of being. The impression that remains in sleep is called deep sleep; the impression that remains in waking is called dense delusion. Sleep in which impressions are exhausted is described as ‘the fourth’ state; this also occurs in waking, when the supreme state is realized. The state of living with exhausted impressions is not recognized by those who are not liberated; that is called liberation while living. When the mind, free from impurities and severed from latent tendencies, attains the state of the subtle body, it is like water heated by fire, becoming vapor. The mind that has reached the subtle body, through inner awakening, meets with perfected beings who dwell in other worlds and cycles of creation, but not with others. When this sense of ‘I’ in you, through repeated practice, comes to rest, then before your very eyes, the vastness of awareness will spontaneously arise. When the state of the subtle body is realized, you attain an eternal condition; then, by the light of another’s thought, your nature is purified. Therefore, O blameless one, strive for the attenuation of latent impressions; when this becomes firmly established, you will become liberated while living. Until this pure moon of awareness is fully risen, keep the body here and observe other worlds. A body of flesh can only unite with another body of flesh, not with the mental body, in dealings and actions. This has been stated according to direct experience and as it truly is; it is accomplished from childhood, and is not like a boon or a curse. Through repeated practice of deep awareness, this very body comes to possess a distaste for worldly tendencies, and truly, the mind itself becomes the body. And when this arises here, it is not perceived by anyone; people only see the body as dying. Such is the journey from illusion to awakening, from confusion to clarity, from bondage to liberation—rooted in pure consciousness, undisturbed and eternal.