9. Knowledge also being as our soul, shows all things like itself (_i.e._ as we have their ideas or representations of them in our mind); therefore our knowledge of the ego and the world beside, is not separate from the soul and the Supreme soul also. 10. So our knowledge (idea or notion), manifests itself in the form of the world before us; in like manner as our dreams and desires (or imaginations), represent the same as true to us. These various manifestations of the inward soul, are no way different from it, as the waves and bubbles are no other than the water, whence they take their rise. 11. Notwithstanding the identity of the soul, and its manifestations of knowledge, notion, idea and others; they are considered as distinct things by ignorant thinkers, but the learned make no distinction whatever, between the manifestation and its manifesting principle. 12. As the integral soul becomes a component body, by its assuming to itself all its members and limbs; so the eternally undivided spirit of God, appears to be multiplied in all parts of the world, and various works of creation. 13. So the intellect contains numberless thoughts in itself, as a tray holds a great many golden cups in it; and whenever this intellect is awake, it sees innumerable worlds appearing before it. 14. It is Brahma himself that shines in his brightness, in the form of this fair creation; by being dissolved throughout the whole, in his liquified form of the Intellect, as the sea shows itself in the changing forms of its waves. 15. Whatever is thought of in the mind, the same (thought or idea) appears in the form of the world &c., and the formless thought takes a definite form; but what is not in the mind, never appears to view. 16. The word intellection and want of thought, are both applied to the Supreme Intellect, from its almighty power to assume either of them to itself; this sort of expression is for the instruction of others, or else there are no such states, appertaining to the ever intelligent soul in reality. 17. The world is neither a reality nor unreality, but exhibits itself as such by intellection of the intellect; but as it does not appear in absence of intellection, the same is inculcated in this lecture. (_i.e._ Never think of the world or anything at all, and it will vanish of itself withal). 18. Intellection and its absence, are as the agitation and stillness of the soul; and both of these being under your subjection, it is quite easy and never difficult for you to restrain yourself, by remaining as still as a piece of stone. 19. An appearance which has neither its essence or substance, and any assignable cause for its existence, is the very nature of this egoism of ours, which we know not whence it has appeared as an apparition before us. 20. It is very strange that this apparition of your ego, which has no entity in reality; should take such possession of your mind, as to make you insensible of yourself.