10. Vitality is the essential property of the soul, resembling the inseparable properties of motion in the wind, warmth in the fire and coldness in the ice. (Animation is the natural faculty and necessary property of the soul). 11. Our ignorance of the nature of the Divine Intellect and Spirit, throws us to the knowledge of ourselves by our self-consciousness, and this it is, which is called the living soul. (Beyond our conscious or subjective knowledge of ourselves, we know nothing of the subjectivity of God, nor are we certain of any objective reality). 12. It is by means of this positive consciousness, that we know our egoism or self-existence; it strikes us more glaringly than a spark of fire, and enlightens us to the knowledge of ourselves more than any other light. (Our self-consciousness is the clearest of all knowledge, and the basis of all truth according to Descartes). 13. As in looking up to heaven, its blue vault is presented to the sight, beyond which our eyes have not the power to pierce; so in our inquiry into the nature of soul, we see no more than the consciousness of ourselves, and nothing besides. (_i.e._ The subjective soul only is knowable, and naught beyond it). 14. Our knowledge of the soul presents to us in the form of _Ego_ known by its thoughts, like the vacuous sky appearing as a blue sphere by cause of the clouds. (The Ego is the subject of thoughts and self-cogitation). 15. Egoism differentiates the soul from our ideas of space and time, and stirs within it like the breath of winds, by reason of its subjectivity of thoughts. (Differentiation of the subjective Ego from the Objective space and time, is as the difference of Ego and Non-Ego, I and Not I, Le moi et non moi, Das Ich und nicht ich, Aham and twam &c.). 16. That which is the subject of thoughts, is known as the Ego, and is variously styled as the intellect, the soul, the mind, the máyá or delusion and Prakriti or nature. (The Ego personified is Rudra, the personification of _chitta_-cogitation is Vishnu, of Jíva or the soul is Brahmá, and of the _manas_ or mind is the máyá or Illusion). 17. The mind (chetas) which is the subject of thoughts, contemplates on the nature of elementary matter, and thus becomes of itself the quintessence of the five elements. (The mind is opposed to matter, but being the principle of volition produces matter at its will). 18. The quintessential mind next becomes as a spark of fire (of itself), and remains as a dim star—a nebula, in the midst of the vacuity of the yet unborn universe. (The nebulae are the primary formations of heavenly bodies, called Brahmándas or mundane eggs). 19. The mind takes the form of a spark of fire by thinking on its essence, which gradually developes itself like the germ of a seed, in the form of the mundane egg by its internal force. (The doctrine of evolution from fire, the _arche_ of all things according to Heraclitus. Lewe’s Hist. Ph. I 72).