24. The world appears as one with the Deity, to one who sees the unity only in himself; it is the vibration of the intellect only, that caused the revolution of worlds, as the turning of a potters wheel (is caused by the rotatory motion given to it). 25. As the measure, shape and form of the ornament are not different from the gold, so the action of the intellect, is not separate from it; and it is this which forms the world, as the gold, becomes the ornament and the world and intellect are the same thing, as the ornament and its gold. 26. The mind is the pulsation of the intellect, and it is want of this knowledge that frames a separate world; as it is ignorance of the gold work, that makes the jewel appear as another thing. 27. The mind being wholly absorbed in the intellect, there remains this pure intellect alone; as the nature of one's self or soul being known, there is an end of worldly enjoyments. (He that has known the intellectual world, is not deluded by his sensuous mind; and whoever has tasted his spiritual bliss, does not thirst for sensual pleasures). 28. Disregard of enjoyments is an education of the highest wisdom; hence no kind of enjoyments is acceptable to the wise: (cursed are they that hunger and thirst for enjoyments of this world). 29. Know this to be another indication of wisdom, that no man that has eaten to satiety has ever a zest for any bad food that is offered to him. (_i.e._ No sensual pleasure is delectable before spiritual bliss). 30. Another sign of wisdom is our natural aversion, to enjoyments, and is the sense of one's perception of all pleasures, in the vibrations of his intellect (_i.e._ the mind is the store house of all pleasures). 31. He is known as a wise man, who has this good habit of his deeply rooted in his mind, and he is said to be an intelligent man, who refrains from enjoying whatever is enjoyable in this world. (For thy shall hunger hereafter, who stuff themselves with plenty here below. St. Mathew Ch. v). 32. Again whoso pursues after his perfection, in pursuance of the examples of others, doth strike the air with a stick, or beat the bush in vain in search of the same, because it requires sincerity of purpose to be successful in anything (and not the bodily practices of the ignorant, as they do in _Hatha Yoga_). 33. Some times they emaciate and torture the body in order to have a full view of the inner soul (because they think to be an envelope of the soul, and an obstruction to its full sight); but the intellectual soul, being settled in a thousand objects of its intelligence, it sees only errors instead of the light of the soul. (So the hermits, ascetics, monks, and friars emaciate their bodies, and the religious fanatics torture their persons in vain). 34. So long doth the unconscious spirit flutter in its fickleness, and goes on roving from one object to another; as the light of the understanding do not rise and shine within it. (The ignorant are strangers to rest and quiet).