57. When we meet only with the erroneousness of our past conduct, and find them all to have been done for nothing; how then is it possible for us to discern the hearts of others, which are as inaccessible hills unto us. (How can we discern another’s mind, when we to our own are so grossly blind). 58. Our dealing with the unreal world (as with untruthful men), is lost in the glancing or twinkling of an eye; for who can expect to hold the horns of a hare in his fingers. 59. The belief of our egoism or personality consisting in our gross bodies, serves to convert the aerial intellect to a gross substance in a moment; and make our mind as a part of the solid body, just as the rain drop is congealed to the hailstone. 60. It is owing to our intellect, that we have the conception of the reality of our unreal bodies; just as the undying principle of the intellect, happens to see its own death in our sleep. 61. As the unreal and unsubstantial vacuum, is said to be the blue or azure sky by its appearance; so is this creation attributed to Brahma by supposition, which is neither real nor quite unreal. 62. As vacuity is the inseparable property of vacuum, and fluctuation is that of air; so is creation an inseparable attribute of God, and is one and same with the essence of Brahma himself. 63. There is nothing produced here as the world &c., nor is anything lost or annihilated in it; all this is as a dream to a sleeping man, which is a mere appearance and nothing in reality. 64. So the inexistent earth and others, are apparent in their appearance only; then why need you care or fear about the being or not being of this world, which is no more than a production and subversion of it in the region of the Intellect. 65. The apparent body, is no reality by the causality of the elements as the earth &c.; it is only a formation of the Divine intellect, and situated in the divine spirit. (The body is neither formed out of the dust of the earth, nor by a combination of the five elements; but is a shadow of its form in the Divine mind). 66. The instrumentality of the mind &c. in the causation of the world, is also untrue and absurd, owing to the union of two causes in one (_i.e._ the combination of the primary and instrumental causes together). (The unity of God consists in his being the original and material cause, and not as a formal or instrumental one). 67. All things are uncaused and unconsecutive in the divine mind, where they are eternally present at one and the sametime; as the whole series of the actions of a man from his birth to death, appear in an instant of his dreaming states. (All is ever present before the omnipresent and omniscient). 68. All things are contained in and as inane as the vacant Intellect, where this spacious earth with her high hills of solid bases, and all her peoples with their actions and motions, are ever existent in their aerial forms in the knowledge of the aeriform intellect of God.