5. It is Brahma that is manifest in the form of the world, and not the world that appears as God; and so doth gold display itself in the form of a bracelet, and not the bracelet that takes the nature of gold. 6. As the whole is displayed in all its various parts, so the entire intellect shows itself in all the various operations of the mind composing the world. (The intellect displaying the mind, and this the world). 7. It is ignorance of the infinite and eternal Spirit of God, that exhibits itself as myself, thyself and the world itself in the mind. (_i.e._ The knowledge both of the subjective and objective results from ignorance of the only One—tanmátram). 8. As the shades of different colours in gems, are not apart from the gems; so the notions of one’s self and the world are the shades inherent in the self-same intellect. 9. Like waves appearing on the surface of the undulated waters of the deep; this so-called and meaningless creation, is but a _phasis_ in the Divine Intellect. 10. Neither does the Spirit of God reside in the creation, nor does the creation subsist in the Divine Spirit (like waves in the waters); nor is there such relation as of a part with the whole between them. (These are _not_ parts of one undivided whole). 11. One should meditate on his intellect as the form of the Divine Intellect, in his own consciousness of it; and he will feel the Divinity stirring within himself, as it were stirred by the breath of a breeze. (There is a divinity stirring within us, Addition). 12. The minute particle of the vacuous intellect, will then appear in its wondrous form of a void, within the empty space of his conscious mind. (The primary hypostasis of the vacuous soul being but a void, its attributes of the intellect and mind, are of the same form). 13. He then finds this vacuous form stirring in himself as the airy spirit, with its property of feeling, as it is felt in the _flatus venti_ or breath of air. (This is the Spirit of God). 14. The God then assumes a luminous form as the state of his own substantiality; and this is posited in the sheath of the intellect as a spark of fire. (This is the holy light of the God of glory or glorious God). 15. The light then melts into water as the self-same substance of itself; and this fluid substance contains in it the property of taste. (This is the liquid state of the floating spirit before creation). 16. The same is condensed in the form of a solid substance, which is the same with the Divine Mind. This becomes the earth bearing in its bosom the property of smell. (The earth being produced from the scum of water, is dissolved again into its watery form). 17. Again God represents himself to our intellect, as one infinite and uniform duration; and its measures in twinklings and other divisions, are but manifestations of the succession of our thoughts. (Prakachanamvidah parampará—is the very doctrine of Locke and others).