53a. This being a vacuity, contains all things in their vacuous state (which is neither the state of sensible existence, nor that of intellectual inexistence either). God as the Absolute, Eternal, and Spiritual substance, is as void as Thought. (The universe is a thought in the mind of God, and existence is thought and activity in the Divine Mind. Aristotle). 54. If you disbelieve in the intellectual, you can have no belief in your spirituality also; then why fear to die for fear of future retribution, when you leave your body behind to turn to dust. Tell me Ráma! how can you imagine the existence of the world in absence of the intellectual principle. (There can be no material world, without the immaterial mind; nor can you think of it, if you have no mind in you). 55. But if you find by the reasoning of your mind, all things to be mere intellections of the intellect at all times; then say why do you rely on the substantiality of your body. 56. Remember Ráma, your pellucid intellectual and spiritual form, which has no limit nor part of it, but is an unlimited and undivided whole; and mistake not yourself for a limited being by forgetting your true nature. 57. Thinking yourself as such, take all the discreet parts of the universe as forming one concrete whole; and this is the substantial intellect of Brahma. 58. Thou abidest in the womb of thy intellect, and art neither this nor that nor any of the many discrete things interspersed in the universe. Thou art as thou art and last as the _End_ and _Nil_ in thy obvious and yet thy hidden appearances. 59. Thou art contained under no particular category, nor is there any predicable which may be predicated of thee. Yet thou art the substance of every predicament in thy form of the solid, ponderous and calm intellect; and I salute thee in that form of thine. 60. Thou art without beginning and end, and abidest with thy body of solid intellect, amidst the crystal sphere of thy creation, and shining as the pure and transparent sky. Thou art calm and quiet, and yet displayest the wondrous world, as the seed vessel shows the wooden of vegetation. CHAPTER III. ON THE UNITY AND UNIVERSALITY OF BRAHMA. Argument.--Showing the identity of Brahma with the Mind, Living Soul, the body and the world and all things and extirpation of all dualisms, by the establishment of one universality. Vasishtha continued:--As the countless waves, which are continually rising and falling in the Sea, are no other than its water assuming temporary forms to view; so the intellect exhibits the forms of endless worlds heaving in itself; and know, O sinless Ráma! this intellect to be thy very self or soul. (All personal souls are selfsame with the impersonal Self; because it is in the power of both the finite and infinite souls to produce and reduce the appearance of the worlds in them, which proves them beyond any doubt as the Chidátmá or the Intellectual soul).