Listen closely to the teachings that unfolded in the sacred dialogue, where the nature of existence and the mind was revealed in profound clarity. The sage spoke: “I am neither existence nor non-existence, neither being nor non-being. What appears through perception is merely a form, but it is unreal, for it contradicts itself. The mind, vast and made of thought, is both inert and non-inert: it is non-inert by its nature as Brahman, yet inert when it arises as the object of perception. Experience finds its reality only in what is perceived; in its absence, it dissolves, just as the qualities of a bracelet reside only in gold. In the same way, all rests in Brahman. Because Brahman is all, everything is either inert or consciousness itself; from myself to a stone, there is neither pure inertness nor pure consciousness. Wood and similar things lack consciousness, and thus perception of them cannot arise, for perception is born only from a relationship with something similar. All perception, then, is of what is either inert or conscious; perception arises from relation, and relation exists only between things of the same essence. Words like inert, conscious, or peaceful have no true meaning in that which cannot be described, just as leaves and vines do not exist in a great desert. Whatever conceptualization arises in consciousness is called ‘mind’; the conscious aspect is non-inert, while the inert aspect is its objectification. Here, the portion of consciousness is the element of awareness, while the inert is the object perceived; thus, the individual soul, seeing the illusion of the world, becomes restless. This very nature of consciousness, pure in itself, is made dual; therefore, the whole world is nothing but consciousness, appearing as duality by acquiring a portion. Consciousness, seeing itself as something other, takes on the form of the perceived; though indivisible, it appears as if possessing a single part, wandering as if afflicted by delusion. Yet, truly, there is no delusion, nor any fragment of delusion; this is the certainty. Consciousness remains established in this way, like a vast, full ocean. Because of its all-pervasiveness, inertness may appear in this consciousness, and its nature as mind is known. Here, the portion of consciousness is the element of awareness, and the arising of inertness comes from the sense of ‘I’. In the supreme reality, even the slightest trace of ‘I-ness’ and the like does not exist; just as waves are distinct from water, so too is the expanse of consciousness. Know that what is seen as the sense of ‘I’ and the perceived object has arisen; just as in mirages, it certainly exists here, or perhaps not. The state of ‘I-ness’ is merely the self, free from affliction; the wise know that ‘I-ness’ and the like are only coldness, just as snow. Consciousness itself appears as inertness in dream, resembling death; yet, as the Self of all, performing all powers, it never truly becomes like that state. The mind unfolds in every form as the substance of objects; this body of mind, manifold in nature, is pure and clear like space. One who always abandons identification with the body and such, recognizing their nature as mere reflections, should clearly discern the essence of mind as mind itself. When the copper of mind is purified and attains the gold of ultimate reality, then uncontrived bliss arises—what use are the fragments of bodily experience? Whatever exists can be purified, just as water can be cleansed by the rays of the sky; if ignorance regarding body and such were real, then accepting it would be appropriate. Those who are attached to unreality, to body and so forth, and who teach such things, are ignorant—some call them mere puppets among men. As one contemplates within, so it becomes in an instant; the certainty is like the moon, a reflection, or an artificial Indra. Whatever and however the mind, shining as its own reflection, appears, so it becomes as the self of the body; realizing the single knowledge, ‘This body exists, yet I am not this,’ one abides without desire. This body and the sense of ‘I am this’ arise naturally; one strives only for the sake of the body, and thus it comes to destruction. Just as a child, due to the imagination of ghosts, experiences fear, so too, in the absence of such notions, there is no fear by any reasoning. Thus spoke the venerable Lotus-born One to me. Then, O descendant of Raghu, I questioned the Lord of beings again, drawing forth his words: ‘O Lord, you yourself have declared that the powers of curses, mantras, and the like are unfailing; how then have these become ineffective again?’ The Lord replied: ‘By curse, by the power of mantras, even the mind, intellect, and senses—all are seen to become deluded in living beings. Just as two movements of the wind, or as oil and clarified butter, are not different, so too, mind and body are always truly undivided. Or, the body does not truly exist at all; it is only associated with the mind, and is falsely experienced, like a dream, a mirage, or a second moon. When one of the two is destroyed, both are considered to perish; but certainly, when the mind is destroyed, the decay of the body is inevitable. O Lord, how is it that the mind is not affected by faults such as curses, or how is it affected? Please tell me, Supreme Lord.’ The Lord replied: ‘There is nothing in the universe, for those who perform virtuous actions, that cannot be attained by people through pure effort. From Brahma down to immobile beings, at all times, all species in this world possess two bodies. One is the mind-body, which acts swiftly, is unstable, and does not accomplish anything; the other is the body made of flesh. The body made of flesh is always subject to the control of all, and is afflicted by curses and accumulations of diseases. It is almost mute, powerless, miserable, and perishes in a moment; it is as unsteady as water on a lotus leaf, and its condition is dependent like that of gods and others. The second body, called the mind, exists among embodied beings; though it depends on beings, it is not dependent in the three worlds. If one supports oneself with one’s own effort and relies on steadfast courage, then, though inaccessible to suffering, one remains blameless. Just as the mind-body strives, so does it become the sole enjoyer of the results of its own resolve.’ Thus, the teachings unfolded, revealing the subtle truths of mind, body, and consciousness, and the power of pure effort and understanding.