57. Such is the case with all the myriads of beings, whether are living, dead or to come to life; and the same accidents take place in the particles of all human minds (like the concussions of atomic forces). 58. All this is the empty sphere of the Intellect, all quiet and without any basis or substratum. It is neither peopled nor filled by any thing except its own native thoughts. 59. All these appear as dreams, even in our unsleeping states, and have no form or figure in the sight of the wise. The perception of their positive existence, is but a misconception of their negative inexistence. 60. There really exists but one omnipotent and all pervasive Spirit, which shows itself in diverse forms like the flowers, fruits and leaves of trees, all appearing from the self-same woody trunk (which like the great Brahma is the origin of all its off-shoots.) 61. He who knows the increate Brahma to be the measurer, measure and the thing measured, (_i.e._ the creator, created and the creation), to be all one and himself, can never forget this certain truth of unity, nor ever fall into the error of dualism of the cause and effect. 62. There is but one Being (SAT), who is Holy and without beginning; and who, though he appears to be of the forms of light and darkness, and of space and time, doth never rise nor set anywhere. He is without beginning, middle or end; and remains as a vast expanse of water, exhibiting itself in its waves and currents. 63. The notion of myself, thyself and the objective world, are but effusions of our perverted understandings; and it is ignorance only that shows the One as many within the Sheath of the mind, according as it imagines it to be. CHAPTER LXI. ON THE NATURE OF THE WORLD. Argument. Proofs of the unreality of the world, leading to the Quietism of the Spirit. Ráma said:—Please sir, explain to me whence arises this error of our knowledge of the objective world, without a cause of this error. (The True God cannot lead us to the knowledge of untruth). 2. Vasishtha said:—Because we have the knowledge of all things (_i.e._ the objective), to be contained alike in our consciousness (as of the subjective self); it is plain that this eternal and increate self (or soul), is the cause and container of them all at all times. 3. That which has an insight or intuitive knowledge of all things, which are expressed by words and their meanings, is Brahma—the soul and no other; and nothing that is meant by any significant term, has a different form of its own. (It is the doctrine of nominalism that the notions conveyed by words have no realities corresponding with them in the mind, and have no existence but as mere names). 4. As the quality of a bracelet is not different from its substance of gold, nor that of a wave from the water; so the expansion of the world, is not distinct from the spirit of God. (The spirit inflated and produced the world out of itself. Sruti).