In a realm of profound mystery and wisdom, a question arose that stirred the heart of all present. It was asked: Who is it that, having established within himself the Self, the act of seeing, and the seen—both real and unreal, and all that moves through the three times—remains as the inner seed, like a seed nestled within a limb? Within whom does the vast, whirling multitude of worlds—existing in past, present, and future—always abide equally, just as a tree abides within its seed? Who, though not arisen, arises by himself as the one, formless essence—just as the seed swiftly becomes the tree, and the tree in turn becomes the seed? O King, in relation to whom do the peaks of Meru and Mandara exist within the belly of a lotus fiber, or the great Meru itself? By whom is this universe, with its countless forms, spread out? Why do you so fiercely boast, destroy, and protect? With what vision do you not become, or do you indeed become, existence itself? Surely, you are not of equal sight—tell me, so that this may be calmed. Let this doubt of mine dissolve completely, like dew fading from the lotus face of the mind. If doubt does not vanish at its root, then even the words of the wise never truly reach anywhere. If you do not lead me, step by step, to the cessation of this doubt, making it lighter with sound understanding, then you will swiftly become fuel for the fire in the belly of the demon, and will be consumed without hindrance in a moment. Afterwards, I will devour that entire region and its people, all around, with the hunger of my belly in an instant. Thus, for you, it will be as if a good king rules; but I think that excessive delight is always ruinous for fools. Having spoken thus, with a voice deep and vast as thunderclouds, the night-dweller, fierce and terrifying in form, became silent—pure within, like a spotless autumn cloud. In the great night, in the great forest, after the great demon maiden had spoken, the chief minister gave his reply to the profound question. He addressed her: Listen, O you who resemble a rain cloud! I will break apart your question, as a lion does to a maddened elephant, in a systematic manner. O lotus-eyed one, this supreme Self has been described by you, and in this very manner of speech, suitable for awakening knowledge of Brahman. Because it cannot be described and cannot be reached, it is beyond even the mind’s grasp; thus, the Self is pure consciousness, subtler even than space. Within the supreme atom of consciousness, existence abides as if it were non-existence; in this way, this world appears to shine forth as if it exists, though it is as if it does not. Because it is experienced in some way and stands as the essence of creation, it previously assumed the state of being as its own nature. Because it is beyond the senses, that subtle atom is nothing at all and yet infinite; because it is all-pervading, it enjoys everything, yet nothing at all. From the reflection of the atom of consciousness, the one appears as many; though unreal, it seems real, like a bracelet appears from gold. This atom is the supreme space, subtler even than ether, invisible, beyond mind and the six senses, yet abiding as the Self of all. Though it is the Self of all, it is never void; one who says that what exists does not exist is considered mad. By no reasoning can non-existence be ascribed to what exists; the all-pervading Self is revealed, hidden like camphor in space. He alone, who is the subtle essence of pure consciousness, stands here as all this dense existence; nothing else exists, for he is beyond the senses, stainless, and ever-present. He alone is one and yet many, because he is the inner self of all beings; he alone upholds this universe and countless worlds as well. These waves of the three worlds are but the offspring of the great ocean of consciousness; just as wheels move in water because of its fluidity, so do beings move within it. Because he cannot be grasped by mind, senses, or the like, he is subtle, void, and assumes the form of space; yet, because he is known by self-awareness, he is not void, but also has the nature of space. I become you, indeed, by the arising of dualistic perception; you become me, and I am born as you, having the vast form of expanded consciousness. When all is absorbed into the awareness that is the essence of ‘I’ and ‘you,’ then neither you nor I nor all else remains, nor does anything at all exist by itself. This subtle essence, even while going, does not go; even if it traverses countless leagues, it does not move, for the measure of distance exists only within consciousness itself. He does not go, even when he appears to have gone; nor does he arrive, even when he seems to have come, for, abiding within the space of his own being, he is untouched by place and time. When that which is to be reached resides in the body, where indeed does it go? Just as a child in the hollow of a breast is not seen apart from the mother. When the vast region that is to be reached is inexhaustible and present as long as possible, and when it is within and the agent of all actions, how then does it go anywhere? Just as, when a pot is moved to another place with its mouth sealed, the space inside does not move or change, so too is it with the self. When the awareness within abides in the experience-based self, then both consciousness and inertness are present; thus, it is indeed a duality. When the form of consciousness is unified with the existence of sentience and stone, then it is consciousness alone, like a stone possessed by a demon. In the supreme space, without beginning or end, composed of the ultimate atom of pure consciousness, this marvelous triple world is made and unmade by that. By that awareness, the existence of fire remains, and its fiery form is not abandoned; though it pervades all, it does not burn, yet it cooks the substances of the world. Without burning, and with a radiant form, even purer than the sky, when consciousness alone blazes forth, from that fire arises. From awareness arises the beginningless, supreme illuminator; its primordial nature does not perish, even through the great cycles of time. Not attainable by the eyes, it is of the nature of experience, the lamp within the heart’s abode; bestower of all existence, infinite, that light is called supreme. From it proceeds illumination, surpassing mind and the six senses, by which even the marvel of both visible and invisible things within is revealed. In creepers, shrubs, sprouts, and in those without senses, it is subtle; its form is the awareness of elevation, and its light is of the nature of experience. Thus, the minister revealed the mystery of the Self—pure consciousness, the source and sustainer of all, hidden yet ever-present, beyond all duality, and the supreme light within every heart.