Within the boundless expanse of consciousness, which is Brahman, whatever and however it perceives its own nature within itself, so does it experience all things. For this consciousness is all-powerful, shaping the play of existence by the force of its own awareness. This is true, for it is always experienced as the play of knowledge; yet it is also untrue, for it is but a construct of the mind, beyond all description and limitation. Just as movement is inherent in the wind, so too does creation dwell within the Supreme. When conceived as unreal, it is unreal; when seen as real, it only appears so, for in truth, its nature is as elusive as a mirage. The glory of the universe, with its blend of reality and unreality, is not separate from Brahman, just as a different form is not apart from the radiance within light itself. Consider how a figure is not carved out within clay, nor a doll within wood, nor are colors distinct within a mass of ink—so too, all creation quietly abides within the Supreme. Only the essence of Brahman truly shines on the desert of reality; the existence of the three worlds is but an impermanent mirage, shimmering yet insubstantial. It is by Brahman, pure consciousness, that the Self—the very essence of all creation—is conceived. Yet, because there is no true separation, it is not truly conceived, just as a tree is not apart from the seed within it. As sweetness is to milk, pungency to pepper, liquidity to water, and vibration to the wind, so too does creation, though appearing as other, not truly exist apart from the Self. It is held within the Supreme as unbroken consciousness, not established as separate, yet seeming to be so. What is called the world is but an appearance of the jewel that is Brahman. It has no cause of its own, and thus is not truly different from That. The experiences of impressions, mind, life-force, and all such phenomena arise from sensation; but when sensation ceases, none of these arise. Thus, individuality itself is nothing but sensation. In truth, nothing ever sets or rises anywhere at any time. All is peaceful, unborn Brahman—pure consciousness, subtle and gentle. Around the subtlest atom, countless creations appear through the power of consciousness; and within each atom, yet more worlds arise—so how can any reckoning be made of all that exists? Just as waves within water are sometimes hidden and sometimes manifest by their own nature, so too do waking, dreaming, deep sleep, and other states abide within the individual. If even the faintest distaste for pleasures arises, the scripture declares that one has already attained the highest state. Wherever one is freed from attachment, there is liberation; and so, without the sense of ‘I am,’ who could experience the sense of birth at all? Those who know consciousness as both supreme and inferior, unborn, formless, nameless, and the foundation of all that moves and does not move—they are truly victorious. There is a supreme consciousness, unmanifest, nondual, subtle as a fine line within water, by which the three worlds are sustained. Those whose essence is That neither exist nor do not exist. This consciousness, which is the very ‘I’ and the source of the lotus-born Brahma, spreads the universe through the diversity of its own thoughts. Inwardly, it experiences the infinite even within the briefest instant, as if an entire age has ended in the blink of an eye. Even the thousands of cycles of worlds seem completely 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, declaring, “This is infinite, indeed!” These supreme realities, tranquil and unmoving, carry forth the succession of creations, like water flowing with indistinct eddies within. The splendor of creation, being of a false nature, moves upon this vast ocean of consciousness like a river scattering flowers fallen from the trees along its banks. Like a city in a dream, or conjured by magic, or a city described in a tale, or a mountain made of clouds, this realm of experienced creation appears unreal—no more than a fleeting thought. Thus, through proper inquiry, when true oneness is realized, and the undivided Self is known, all is understood. Yet, one may wonder why bodies remain even for those who know the truth. It is as if seized by fate—though what, truly, could fate be here? Here, there is a divine order, manifest as the touch of consciousness-power. This is the singular reality that must occur, pervading all imagined worlds. At the dawn of creation, this order brings forth endless diversity of beings, and so it is always established that things must unfold thus. This order 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 to be the unity of the great Self. As grass, as worlds, as demons, as gods, as serpents, as mountains—this is its mode of existence throughout all cycles of creation. Sometimes, a deviation in the essence of Brahman is inferred, perhaps as a marvel in the space of consciousness, but otherwise, the order remains unaltered. By beings such as Brahma and others, with minds seeking to understand those whose true nature is unknown, this order alone is called creation, for it expands and manifests all. The unmoving is seen as moving, established in the noble order of Brahman; without beginning, middle, or end, scripture is like a tree growing in the sky. Just as lines are etched within a stone, so creation, governed by fate, abides in the Self, and the awakened Brahman seems to instruct even the sky. As limbs and their parts are touched in the body by consciousness, so Brahman, as the lotus-born, is the primary limb of fate and its associates. This is called ‘divine’—it pervades all things at all times; having encompassed every object, it remains as pure consciousness. The notion of fate is simply this: “This must vibrate as an object, or become the state of enjoyer; it must be so, inevitably.” This alone is the movement of man, grass, shrubs, and all things; this alone is the origin of all beings, the world, time, and action. By this, the existence of man and the existence of all things are both observed; when they depart, both are known as one essence.