144. As it is not possible for the city in a dream, to be represented any where except in the hollow space of our intellect; so it is impossible for the waking dream of the world, to be shown elsewhere except in the emptiness of the same. 145. As it is not possible for any thing that is thinkable to exist any where except in the thinking mind, so it is impossible for this thinkable world to exist any other place beside the divine mind. 146. The triple world rose of itself at the will and in the empty space of the supreme Intellect, as it was a dream rising and setting in the self same mind, and not as any thing other than it, or a duality beside itself. 147. As one sees the diverse appearances of _ghatas_ and _patas_, pots and painting in his dream, and all lying within the hollowness of his mind; so the world appears of itself, in the vacuity of the Divine Intellect, at the beginning of creation. 147_a_. As there is no substantiality of anything in the fairy land of one's dream, except his pure consciousness of the objects; so there is no substantiality of the things which are seen in this triple world, except our consciousness of them. 148. What ever is visible to sight, and all that is existent and inexistent, in the three times of the present, past and future; and all space, time and mind, are no other than appearances of vacuous intellect (of Brahma). 149. He is verily the god of whom I have told you, who is supreme in the highest degree (lit. in its transcendental sense). Who is all and unbounded and includes me, thee and the endless world in Himself. 150. The bodies of all created beings, of thine, mine, and others, and of all in this world, are all full with the intellectuality of the supreme soul and no other. 151. As there is nothing, O sage, except the bodies that are produced from the vacuous intellect or intellectual vacuity of Brahma, and resembling the images produced in the fairy land of one's dream; so there is no form or figure in this world, other than what was made in the beginning of creation. CHAPTER XXX. INQUIRY INTO THE NATURE OF THE INTELLECT. Argument.--Description of the Pervasion and Supervision of the Intellect; and its transformation into the mind in living beings. Or Intellect as universal soul and mind of living beings. The god said:--Thus the Intellect is all this plenum, it is the sole supreme soul (of all); it is Brahma the Immense and the transcendent vacuum, and it said to be the supreme god. 2. Therefore its worship is of the greatest good, and confers all blessings to men; it is source of creation, and all this world is situated on it. (The Divine Mind or omniscience). 3. It is unmade and increate, and without its beginning and end; it is boundless and without a second, it is to be served without external service (_i.e._ by spiritual adoration), and all felicity is obtained thereby. (Hence Solomon's choice of Wisdom).