64. He uttered the syllable Om (on or ens), and was conscious of the verification of its meaning in his mind, which soon displayed all forms of beings to his mental vision. (_i.e._ The All One became many, which displayed themselves in the mind of the living God as visions in a dream). 65. All these were unrealities, that were displayed in the empty sphere of the divine mind; and the shadowy world seemed as a huge mountain, floating before him in the air. 66. It was neither born of itself, nor was made by Brahmá; nor is it destroyed at any time by any other power. It was Brahma himself, appearing as the phantom of an aerial city. 67. As the living Brahmá and other spiritual beings, are unreal in their nature; so also are the essences of other beings, from the big giant to the little emmet, but mere unrealities in their substance. 68. It is our erroneous understanding, that represents these unrealities as real ones unto us; but the clear understanding will find all things, from the great Brahmá down to the minutest insect, to vanish entirely from its sight. (Errors of the mind breed errors in the brain; and these lead to errors of vision again). 69. The same cause that produces Brahmá, produces the insects also; and it is the greater depravity of the mind, that causes its transmigration, into the contemptible forms of worms. 70. The living being that is possest of a rational soul, and is devoted to the cultivation of the mind, attains to the state of man; and then acts righteously for attaining a better state in after life. (These are the states of gods and angels in heaven). 71. It is wrong to suppose one’s elevation, to be owing to the merit of his acts, and his degradation to the condition of worms, to result from his former acts of demerit; because there is the same particle of intellect in both of them, and this being known, will destroy the mistaken difference between the great and small. 72. The notions of the measurer, measure and measurable, are not separate from the intellect (or mind); therefore the controversy of unity and duality, is as futile as the horns of a hare or a lake of lotuses in the air. (This means the ideas of the producer, production and product, are always one in the Absolute subjective. Schelling). 73. It is our misconception of the blissful Brahma, that produces the wrong notion of solid substances in us; and this imagination of our own making, binds us as fast as the silk-worms are fast bound in the cocoons; formed by their own serum (or ichor or serosity). 74. It is the case of the knower, to perceive everything in his mind, as it is revealed in it by Brahma; and also to meet with every thing as it is allotted by God to his share. (God is the revealer and giver of all things. Or—Man meets his fate, as it is meted to him by his Maker).