131. The Lord Siva is the spiritual god, and the supreme cause of all; He is to be worshipped always and without fail, with the understanding only. (So the sruti: The vipras adore him in their knowledge, but others worship him with sacrifices &c.) 132. You should know the soul as the intellectual and living spirit, undecaying as the very nature herself; there is no other that is to be worshipped, the true puja is the worship of the spirit. (God is to be worshipped in spirit only). 133. Vasishtha said:--The soul being of the nature of intellectual void, as this world is an empty void also; please tell me, my lord, how the Intellect could become the living soul etc., as you have declared. 134. The god replied:--There being an only vacuous Intellect in existence, which is beyond all limit; it is impossible for an intelligible object to exist anywhere which may continue to all eternity. (The subjective only is self-existent, and the objective is a nullity; it being impossible for two self-existent things to co-exist together). 135. That which shines of itself, is the self-shining Being; and it is the self or spontaneous agitation of that Being, which has stretched out the universe. 136. Thus the world appears as a city in dream before the intellectual soul, and this soul is only a form of the inane intellect, and this world is but a baseless fabric. 137. It is altogether impossible for aught of the thinkables and visibles, to exist anywhere except in the empty sphere of the intellect, and whatever shone forth in the beginning in the plenitude of the Divine intellect, the same is called its creation or the world from the first. 138. Therefore this world which shows itself in the form of a fairy land in dream, is only an appearance in the empty sphere of the intellect; and cannot be any other in reality. 139. The Intellect is the human speech, and the firmament that supports the world; the intellect becomes the soul and the living principle, and it is this which forms the chain of created beings. (The seeming appearances being null and void; the Intellect is all and everything). 140. Tell me, what other thing is there that could know all things in the beginning and before creation of the universe, except it were the Intellect which saw and exhibited everything, in heaven and earth as contained in itself. 141. The words sky, firmament, and the vacuum of Brahma and the world, are all applicable to the Intellect, as the words arbour and tree are but synonymous expressions for the same thing. 142. And as both our dreams and desires arise in us by our delusion, so it is our illusion only which makes us perceive the existence of the outer world; in the empty space of the intellect. 143. And as it is our empty consciousness, that shows the sight of the external world in our dream; so it is that very thing that shows us the same, in the waking dream of ourselves.