4. There is no reality of the cosmos or any of its contents; and all that seem to be in existence, are no more than the various representations of the one self-existent Brahma himself. (Because there is no duality beside the unity of Brahma). 5. It is said that there was no mind or its personification of Brahmá, and the final dissolution of the world, and this proves the unreality of both of them. Again it is said that the mind took the form of Brahmá and created the world in the beginning, which proves also the mind to be the divine mind, and represented by substitution of the metaphor of Brahmá. 6. As there can be no material object without the prior existence of a material cause, so it is impossible to believe the existence of the sensible mind and the myriads of the sensible objects in absence of their material cause, which never existed from before. (The spirit alone was the pre-existent thing, which could not create anything except in its own immaterial form). 7. Hence there is no such thing, as a dull and unconscious world; and all that appears to exist as such, is no other than a representation of the Divine spirit (which reflects itself in various ways) as the gold exhibits its ornaments to view. 8. It is entirely false to believe, that the nameless and formless Deity does this all; and because the world is visible, yet there is no proof of its reality in our subjective knowledge of it. 9. That the nameless and formless spirit of God, which has no shelter nor support for itself, should make this world for the abode of others, is a laughable assumption of the ignorant only (therefore this world is his own abode and the stage of his own action). 10. From these reasons it is plain that there is no world in existence, nor even the mind, which is but a part of it; the world being a non-entity, there can be no mind which is conversant alone with it. 11. The mind means no more than the wish, and then only there is said to be a wish in any one, when there is an object to be wished for; but this world which appears to be so very desirable, being a nullity itself, how can there be the mind to desire it. (The mind is a nullity for want of any of its objects to dwell upon or engage its attention). 12. That which is manifested unto us under the name of the Mind, is no other than a manifestation of the spirit of God in itself, and is designated by various appellations. 13. This visible which is so desirable to everybody, is no production of any one; it is an uncaused entity ever existent in the divine mind, from before its production by the mind of Brahmá the creator. (Being prior to the mind, it is no production of it). 14. Therefore the divine soul, is of the form of an intellectual vacuum, and is a void as the transcendent air; it is full with the light of its intelligence, and having no shadow of the gross world in it.