44. Therefore there is no entity of the world and our egoism, without the existence of God, these things having no cause, are self-same with the one self-existent Deity. 45. The world does not appear to be prominent, and to rest by itself to view; it rests in relief in the spirit of God, and shows itself as separate to us by illusion only. 46. These existences being composed of the five elements, produce many other beings; as the copulations of the male and female, produce their offspring in infinity; so the divine intellect being joined with the illusory intelligence, presents endless form to our view. 47. It is by the inherent knowledge of the divine soul, that it represents itself the shapes of many things that are comprised in his omniscience. He is full in himself and manifests his fullness in himself, and is never wanting in his fullness which always subsist in Him. (So the sea is ever full with its waves and waters, which roll for ever in its bosom). 48. The fullness or plenum of the world is derived from the fullness of God; and yet the divine fullness remains entire, as when you deduct the infinite, that remains the infinite also as the remainder. 49. The divine intellect though forever the same and serene, appears to shine forth in the creation with our knowledge of the same, and set at its dissolution with our imperceptibility of it; so our egoism being the same with the divine ego, appears to be different from it, as our fluctuating minds depict it in various lights. 50. The ego never becomes many, nor forsake its undecaying state; it is of a luminous form and having no beginning nor end of its essence; but assumes as many forms, as the ever varying mind imposes upon it. (The unchanging soul assumes many forms with the changeful mind). 51. The self-same soul believes itself as _Virát_--the lord of the world at one time, and as contemptible being at another; it sometimes sees itself in its true form of a divinity, and its thought makes it think as some other thing at another time. 52. The world appears as a vast and extended space, perfectly quiet in its nature, inexpressible by words and their senses, (as its real nature). All its objects are of wonderful shape to view, and appear to us according to our conceptions or without showing their real nature's unto us. (The true nature of things is hidden from our knowledge). CHAPTER LXXXXVII. ENLIGHTENMENT OF THE PRINCE IN THEOSOPHY. Argument:--Effacing the impression of visibles from the mind continued. Kumbha continued:--Know that nothing is produced from, nor destroyed by the ever tranquil spirit of God at any time; but everything appears as the panorama of the one all (_topan_) God; like the various kinds of ornaments made of the same metal of gold.