42. The relation between the tongue and taste is also homogeneous; because _rasa_ taste and _rasand_ the instrument of tasting, are both watery substances, and there is no heterogeneous relation between them. (And so of the other organs of sense and their respective objects). 43. But there is no relation between intellect and matter; as there is between the stone and the wood; the intellect cannot combine with wood and stone to form anything. (The mind and matter have no relation with one another, nor can they unite together in any way). 44. Spiritually considered, all things are alike, because they are full with the same spirit; otherwise the error of distinction between the viewer and the view, creates endless differences as betwixt wood and stones and other things. 45. The relation of combination though unseen in spirits, yet it is easily conceived that spirits can assume any form _ad libitum_ and _ad infinitum_ (but they must be spiritual and never material. So also a material thing can be converted to another material object, but never to a spiritual form). 46. Know ye seekers of truth, all things to be identic with the entity of God. Renounce your knowledge of nonentities and the various kinds of errors and fallacies and know the One as All _to pan_. (The omnipotent spirit of God, is joined with all material things, in its spiritual form only; and it is knowable to the mind and spirit of man, and never by their material organs of sense). 47. The Intellect being full with its knowledge, there is nothing wanting to us; it presents us everything in its circumference, as the imagination having its wide range, shews us the sights of its air-built castles and every thing beside. (The difference consists in the intellect’s shewing us the natures of things in their true light, and the imagination’s portraying them in false shapes and colours to our minds). 48. To Him there is no limit of time or place, but his presence extends over all his creation. It is ignorance that separates the creator from creation, and raises the errors of egoism and tuism (_i.e._ of the subjective and objective. The union of these into One is the ground-work of pantheism). 49. Leaving the knowledge of the substantive gold, man contracts the error of taking it for the formal ornament. The mistake of the jewel for gold, is as taking one thing for another, and the production for the producer. 50. The error of the phenomenon vanishes upon loss of the eyesight, and the difference of the jewel (or visible shape), is lost in the substance of gold. 51. The knowledge of unity removes that of a distinct creation, as the knowledge of the clay takes off the sense of puppet soldiers made of it. (So the detection of Æsop’s ass in the lion’s skin, and that of the daw with the peacock’s feathers, removed the false appearance of their exteriors).