88. As a minute seed produces a large tree, stretching wide in the sky; so doth the minute mind produce these ideal worlds, which fill the empty space of the universe, and appear as real ones to sight. (The word _sankalpa_ in the text, is used in the triple sense of imagination, reminiscence and hope, all of which are causes of the production of things appearing both as real and unreal). 89. When the conscious soul entertains the idea of some figure in itself, by its imagination, reminiscence or hope; the same becomes the seed of its reproduction, or its being born in the very form which the soul has in its view. 90. So the soul brings forth itself, and falls into its deception by its own choice; and thus loses the consciousness of its freedom, by the subjection to the bondage of life. 91. Whatever form it dotes upon with fondness, the same form it assumes to itself; and cannot get rid of it, as long it cherishes its affection for the same; nor return to its original purity, until it is freed from its impure passions. 92. The soul is no god or demigod, nor either a Yaksha nor Raksha, nor even a Nara—man or Kinnara—manikin; it is by reason of its original delusion—_máyá_, that it plays the part of a player on the stage of the world. 93. As the player represents himself in various shapes, and then resumes and returns to his original form; and as the silkworm binds itself in the cocoon of its own making, and then breaks out of it by itself; so doth the soul resume its primal purity, by virtue of its self-consciousness. 94. Our consciousness is as the water in the great deep of the universe, encompassing all the four quarters of the world, and the huge mountains within it. (As the sea hides the rocks under it). 95. The universal ocean of consciousness, teems with the heaven and earth, the air and the sky, the hills and mountains and the seas and rivers, and all things encompassed by the sides of the compass; as its surges, waves and billows and eddies. 96. It is our consciousness that comprises the world, which is no other beside itself; because the all comprehensive consciousness comprehends all things in itself (in its conscious ideas of them). 97. When our consciousness has its slight pulsation and not its quick vibration, it is then said to rest in itself; and is not moved by the action of outward objects upon it. 98. The seed or source of our consciousness, is the Divine Spirit, which is the inbeing of all beings; and which produces our consciousness, as the solar heat produces the light, and as the fire emits its sparks. 99. This Inbeing in us exhibits itself in two forms within ourselves; the one is our self-consciousness, and the other is our consciousness of many things lying without us: the former is uniform and the latter is of mutable form.