78 MYSTIC EXPERIENCES

highest pharrna, they only gain the Ati-vahika worlds(1) ;

mt others. The Adhi-bhautika body, whose very nature is a
false Illusion—how may it endure in the True ? The other
Lila knows not that which should be known, but only clings
unto what she thinks her highest duty, and therefore has she
gone to her husband's imaginary city in the manner in which
she has gone there."

LTia; "Aho ! I understand this not. How came there to
be a law ruling the birth and disappearance of things, and how
again an utter absence of such Law! How come Sva-bhava-s,(2)
natures of things, to be so fixed ? How is there Satta-existence
in any objects ? Why is fire hot and earth inert and the snow
cold ? What is the being of Time and Space ? Whence these
perceptions of existence and non-existence, of grossness and of
subtleness ? How came some things to grow upwards and
high, while some remain dwarfed and supine ? Why and how
.are there' any Laws of Nature ?"

Sarasvati ; ^During the reign of the great sleep of
Maha-pralaya, Brahman alone remains as Endless Space and
Peace supreme. And when it wakes ag"ain at the end thereof
in the form of Chit (Consciousness), It thinks unto Itself,(! am a
speck of Light,5 even as thou imagines! theyself of any form
thou pleasest during dreams. That speck of light again
•assumes unto Itself Extensiooy 'I am larger That mass, false
in reality, becomes the Brahm-anda. Within that Brahm-anda,
Brahman thinks again : •I am Brahma,9 and Brahma forthwith
becomes the .Ruler of a vast mental e'mpire which is this world.
In that first creation, Consciousness took many forms ; and
the- root forms that Consciousness assumed in that Beginning—
they persist unchangeably throughout the Kalpa. That is the
Destiny which is^the Nature and the Law of things,. while that

(1) The worlds beyond^ the higher worlds.

(2) *Self-beings*, 'own-beings', essential characters or natures^