63. The Lord (who works of his free will), is not to be pitied like thee that art subjected to labour, because his works are all as unaccountable as those he has not yet done (but thy acts are brought to account for themselves). 64. Thy boast of serving the soul, proceeds from thy ignorance only and thy fellowship with the insensible organs of sense, is quite unworthy of thee. 65. Thou art wrong to pursue the objects of sense, for the sake of thy maker and master; because the Lord is independent of all desire (of the service of others,) being full and satisfied in himself forever. 66. It is by his self-manifestation, and not by act of his exertion of creation, that the omnipresent and omniscient God, fills the whole with his unity, which admits of no duality even in imagination. 67. The one God that manifests himself as many, and that is all by himself, and that comprises the whole within himself, has nothing to want or seek, beside and apart from himself. 68. All this is the magnificence of God, and yet the foolish mind craves after them in vain; as a miserable man longs to have the princely pomp of another, which is displayed before him. 69. Thou mayst try to derive the divine blessings, by being intimate with the Divine soul; but there will be no more intimacy between the soul and the mind, than there is between the flower and its fruit. (_i.e._ The fruit which here represents the mind, does not inherit the quality of the flower which is here put for the soul). Gloss. 70. That is called the intimate relation of two things, when the one agrees in all its properties with the other; which is here wanting in the case of the soul and mind; the first being immortal, calm and quiet, and the second a mortal and restless thing. 71. O my mind! thou art not of the same kind with the soul, owing to thy changing appearances and ever changeful occupations, and promptness for multifarious inventions. Thy states of happiness and misery, moreover bespeak thee plainly to be of a different nature (from thy source of the soul thou art derived from). 72. The relationship of the homogeneous (as of the liquid and curdled milk), as well as of the heterogeneous (as between the milk and water), are quite apparent to sight; but there is no relation betwixt the contraries (as it is observed in the antagonism of the soul and mind). Note. The spiritual man represses the sensuous mind, and the sensualistic mind buries the conscious and conscientious soul. 73. It is true that there are many things, having the qualities of other things, or an assemblage of properties common to others; yet everything has a special identity of its own; and therefore I do beseech thee, not to lose the consciousness of thy identity with that of the soul, whereby thou exposest thyself to misery (_i.e._ keep in mind thy divine nature).