Lakṣmī Tantra Chapter 2—The Pure Creation

Goddess Śrī said: “The supreme state of Paramātman realized by the sūris alone, is described as devoid of misery and limitation; its essence being the experience of bliss. One ātman (soul) controls another; yet another is master over the first, and so forth, until when this chain ends the final soul is called Paramātman, the end of the way of ways.
“Ātman is that which the word aham (‘I’) denotes. Ātman when free from all restriction is known as Paramātman, and embraces all things insentient as well as sentient. The eternal ‘I’ denotes the Being called God: Vāsudeva, the great kṣetrajña. He is also named Viṣṇu, Viśva, Nārāyaṇa and Viśvarūpa. His I-hood, as Myself, pervades the whole universe.” [2.1–6]
“No material or immaterial object exists that is not infused with this I-hood. I-hood is inherent in whatever is stamped as idam (‘this’, or phenomena). Viṣṇu is perfectly tranquil—śanta, without activity, changeless and eternal. He is without end and free from all limitations of time, place etc. The source of that vibhūti, the wide expansion of divine power, is Brahman, the ultimate location of that power, where knowledge is free from reference to any object. Brahman is like a waveless ocean of nectar with the six divine attributes fully manifested. It is unique, in the form of concentrated consciousness, quiescent and not subject to udaya or asta (expansion or contraction). Since in this state of the pure creation Brahman is not differentiated from Śakti, It is said to be advaita (nondual). Its supreme power, like the rays of the moon, is Myself, the Goddess, the Immortal One, who identifies all states of being with Her own Self, Brahman’s I-hood.” [2.7–12]
“Hari being ‘I’, is regarded as the Self in all beings. I am the eternal I-hood (egoity) of all living beings. I am considered to be the eternal Vāsudeva state of existence. Brahman embraces both the principle of existence and its state of existence, hence Brahman is the param padam (ultimate eternal state). When differentiated the existing principle is God, Nārāyaṇa; and His state of existence is the supreme Lakṣmī: Myself.” [2.13–16]
“Therefore Brahman, the eternal, is called Lakṣmī-Nārāyaṇa because the I-entity is always inherent in I-hood. The I-entity is always recognized as the source of I-hood; for the one cannot exist without the other, and each is invariably linked with the other. Realize that the relationship between Me and the Lord is that of identity, because without I-hood—the essential quality of ‘I’—the I-entity would be meaningless for want of association (“Who am I?”). Similarly, I-hood without the I-entity would lack meaning for want of a basis (“What am I?”). In this world all objects of direct or indirect knowledge, viewed collectively or separately, are regarded as the principle of existence and its state of existence. Ecstatic narration of Lakṣmī Tantra Chapter 2—The Pure Creation. Another video discussing its meaning will follow.

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