51. The want of divine knowledge, that is called the ignorance of the ignorant; whereas it is the knowledge of God, that constitutes the true knowledge which removes the ignorance. 52. As an unknown friend is no friend at all, until he is recognized as such, after removal of one's forgetfulness; so God is no God to one, as long he continues in ignorance of Him. 53. We can then only know God, when the mind comes to perceive the unconnection of the soul with the body; and whereby it alienates itself from all worldly connections in disgust. 54. It is then that we come to know the one true God, when the mind is freed from its knowledge of duality; and by its distaste of dualism, it abandons its attachment to the world. 55. We then come to the knowledge of God, when we come to know ourselves to be other than our persons; and when by getting rid of our personal egoism, we forsake our affection for this unkindred world. 56. It is then that the thought of God rises in our minds, when we come to the true knowledge of thinking ourselves the same with Brahma; and when the mind is absorbed in the meditation of the divine truth in one's self. (This is the sublimation of the Yogi to the divine state; or when the Yogi loses himself, in his rapturous vision on the one God. This kind of meditation is indicated in the formula "Soham" in Vedánta and _an ald Huq_ in sufism). 57. God being known as the _tout ensemble_ or comprising the whole _plenum_, we come to believe the same as Brahma; and losing our egoism and tuism in the same, we come to the knowledge of that entity only comprising the entire universe. (This belief of the entirety of the Deity, is expressed in the words "_Tat Sat_" corresponding with _to on_, _idest_, _alast_, that is, He in the creeds of other people). 58. When I come to know this true and omniform Brahma, as all in all, and forming the entire whole; I become released from all my sorrow and grief, and am set free from all my delusion and desire, and the responsibility of my duties (from the belief of God's agency in all things). 59. I am quite calm and at ease and without any sorrow or grief, by my knowledge of the truth, that I am no other than Brahma Himself; I am as cool as the moon, without her spots and phases in me, and I am the all entire, without any disease, decay or diminution in me. (This is said with regard to the universal soul, which engrosses all souls and things in itself). 60. It is true that I am the all pervading Brahma, and therefore I can neither wish to have or leave any thing from me; being of myself the blood, bones and flesh of my body. (The soul is the source of the body, and the spirit its life, without which it decays and dies away). 61. It is true that I am Brahma the universal soul, and therefore the intellect, mind and sensibility also; I am the heaven and sky with their luminaries and quarters and the nether worlds also.