In the vast expanse of existence, the Supreme is never truly separate from creation, nor is creation apart from the Supreme. Their unity is like that of a whole and its parts—inseparable, ever-present. Through the subtle form of consciousness and the knowing of space, what is truly perceived is the essence of space itself, just as the heart’s own nature is sensed as movement when stirred by the wind. Inwardly, when the mind is tranquil, this most subtle vibration—a sound-particle—flashes forth as a glimmer of consciousness, perceived as clearly as a thought arises in the mind. In that very moment, this subtle presence recognizes itself as the core of its own being, just as the wind, alive with inner movement, comes to know itself as vibration. Even while remaining within its own sheath, it shines forth as its true essence, much like light that still radiates even when enclosed. At this point, the unborn one—the pure Self—perceives its own essential nature, established in the heart as a subtle presence, much as water’s true nature is its fluidity. The Self then knows the earth, which is but the nature of its own mind, as the inner subtlety of scent, just as the firmness of earth is its distinguishing trait. All perceptions, passing through equal measures of time—moments and instants—are but the ceaseless manifestation of consciousness. This is the unbroken stream that is the flow of creation. Yet, when the play of its own nature ceases, what remains is the undisturbed Brahman—serene, unmoved, beyond rising and setting, right amidst all that is seen. That which is awakened is always free from suffering; even when creation arises, it remains unchanged. But that which is unawakened, taking the form of creation, is always subject to dissolution. However consciousness-Brahman realizes itself within, so does it experience all things—for it is all-powerful and infinite. This is true, for it is ever-experienced as the play of knowledge; yet it is also untrue, for it is but a mental construct, beyond all words and descriptions. Just as movement resides in the wind, so does creation abide in the Supreme; in the conception of the unreal, it is seen as unreal, and in the real, it appears as if unreal. The radiance within light does not contain a separate form, and likewise, the glory of the universe, with its blend of reality and unreality, is never apart from Brahman, the Self. Just as a figure is not carved in clay, nor a doll in wood, nor colors distinct in a mass of ink, so too do all creations repose within the Supreme. Only the essence of Brahman shines forth on the desert of reality; the existence of the three worlds is but an impermanent mirage, unreal and fleeting. By Brahman, which is pure consciousness, the Self—being the essence of creation—is conceived; yet, due to their non-difference, it is not truly conceived, just as a tree is not separate from the seed within. Sweetness belongs to milk, pungency to pepper, liquidity to water, and vibration to the wind—so, though creation appears as other, it is not truly other, nor established as such in the Self. Rather, creation, of the nature of unbroken consciousness, is held within the form of the Supreme Self. What is called the world is but the appearance of the jewel of Brahman; without cause, it is not different from That. The experience of impressions, mind, life-force, and so forth arises only from sensation; when sensation ceases, none of these arise—thus, individuality is nothing but sensation. Nothing ever truly rises or sets, at any time or place; all is peaceful, unborn Brahman—pure consciousness, subtle and gentle. Around the subtlest atom, countless creations appear by the power of consciousness; within each atom are yet others—so how could any reckoning be made? Just as waves and eddies in water are hidden or manifest by their own nature, so too do waking, dreaming, and deep sleep abide within the individual. If even the slightest distaste for sense pleasures arises, the scripture declares, one has already attained the highest state. Wherever one is freed from attachment, there is liberation; for who, having lost the sense of ‘I am,’ could still experience birth? Those who know consciousness as supreme and inferior, unborn, formless, nameless, and the foundation of all that moves and does not move—they alone are victorious. There is a supreme consciousness, unmanifest and nondual, like a subtle line within water, by which the three worlds are sustained—those whose essence is That neither exist nor do not exist. Consciousness, which is the very nature of ‘I’ and the source of the lotus-born Brahma, unfolds the universe through the diversity of its own thoughts; inwardly, it experiences the infinite even within the blink of an eye, as if at the end of an age. Even the thousands of world-cycles seem utterly real during the countless divisions of the smallest atoms and moments. Yet, within each of these, and within every atomic particle, the same inner illusion appears, proclaiming, “This is infinite, indeed!” These supreme realities, tranquil and serene, carry forth the succession of creations, like water flowing with indistinct eddies within. The splendor of creation here, being of a false nature, moves upon this vast ocean of existence, like a river scattering flowers fallen from trees on its banks. Like a city in a dream, conjured by magic, or told in a story, or like a mountain made of clouds, this realm of experienced creation appears unreal, no more than a thought. Thus, through proper inquiry, when true oneness is realized, in the knowledge of the undivided Self, all is understood. Yet, why do bodies remain, even for those who know the truth? It is as if seized by fate—yet what, indeed, could fate be here? Here, there is a divine order, manifest as the touch of consciousness-power; it is the singular reality that must inevitably unfold, pervading all imagined worlds. At the original creation, this order brings forth endless diversity of beings, and so it is always established that things must happen just so. This is called the great existence, remembered as the great consciousness, known as the great power, and regarded as the great vision. It is spoken of as the great action, heard as the great arising, firmly established as the great vibration, and declared as the unity of the great Self.