10. As the Lord is self-born, so is his eternal will inherent in and born with himself; and what we call as free will or fate, depend on the nature of our knowledge of them. 11. Think yourself as something, and you become a bondsman to your desires; but believe yourself as nothing, and you are as free and enfranchised as free air itself. 12. It is the certain knowledge or conviction of thyself as a reality, and that thou art subject either to bondage or freedom, that constitutes thy personality. 13. It is the privation of thy knowledge of thyself or thy egoistic personality, that leads thee to thy consummation; whereas thy knowledge of thy personality exposes thee to danger; therefore think thyself as himself and not thyself (according to the formula ("so ham ana ham," _i.e._ I am he and not myself) and thou art safe from all calamity. (This is no more than one's self resignation to God)). 14. No sooner you get rid of the conviction of yourself, than your soul is enlightened by the light of true knowledge; and you lose the sense of your personality, and become consummated in your knowledge of yourself as one with the Holy spirit. 15. The inscrutable nature of God admits of no cause, because causality refers only to what is caused and cannot come to existence without a cause, and not to the uncaused cause of all. 16. As we have no knowledge of an object which is not in existence, so we cease to have any knowledge of our personality, if we but cease to consider ourselves as caused and created beings. (The sophists to think themselves as increate and say--_man an wakt budam ke hichak nabud_, _i.e._ I exist from a time when there was nothing in existence). 17. What is this world to us if we are unconscious of ourselves, and if we are freed from our knowledge of the objective world, we see but the supreme soul remaining after all. 18. Whatever is manifest here before us, is all situated in the spirit of the lord; all these are transcendent, and are situated as such and same with the full and transcendental spirit of God. (The fulness of the world, abides in the fulness of the divine spirit). 19. Therefore all these that are protuberant to view, are as figures carved on a rock; and the light that pervades the whole, is but the glory of the great God. 20. In absence of this visionary world from view, its light which is more pellucid than that of the transparent firmament will vanish away into nothing. 21. The insensible world seems to move about as a shadow or phantom in the air, whence it is called _jagat_ or the moving world; but he alone sees it in its true light, who views it as motionless and without its sense of mobility, and as perfectly sedate and stationary in the spirit of God.