5. Know your felicity to consist, in your communion with yourself; and that you lose yourself, by your familiarity with the world. Participate with the supreme vacuum, be calm and quiet like it, and do not disturb yourself like the turbulent air or wind. (So Hafiz and the Persian mystics: If thou seekest thyself, then seek not <but> forsake all others). 6. I know not myself, nor do I understand what this visible and mistaken world may mean; I am absorbed in the calm and quiet Brahma, and feel myself as the sound Brahma himself. 7. You behold me as another person, and address me with words thou &c. in the second person; but I find myself as calm and quiet as the transcendent vacuum itself. 8. It is in the vacuous sphere of the divine soul, that you view the false appearances (of things), as are produced therein by the misconceptions of your mind; and these errors are continually rising in your mind, in the manner of the erratic trepidations in the mind. 9. The tranquil soul of Brahma, knows (has) no effort of creation in it; nor doth the nature of creation, know the quiescent nature of Brahma. It is as the soundly sleeping soul knows no dream, nor does the dreaming man know the state of sound sleep. (The nature of Brahma is one of profound sleep, and that of creation is no other than a dream). 10. Brahma is ever wakeful, and the world is no other than a waking dream, and the living liberated man knows, the phenomenon as a reflexion of the noumenon in his tranquil understanding. 11. The intelligent man well knows the true state of things in the world, and holy men are as quiet in their souls as the autumnal sky with a moving cloud. 12. The erroneous conception of one’s egoism or personality, and that of the existence of the world; is like the impression of the relation of a battle, preserved in one’s memory or as pictured in his imaginations; in both cases truth and falsehood are found to be blended together. 13. The phenomena of the world, which is neither exhibited in the divine spirit, as an intrinsic or subjective part of itself nor has it a viewer (or subjective framer) for itself; which is neither a vacuity nor even a solidity of its nature; cannot be otherwise than an erroneous conception of the mind. CHAPTER XLI. REPOSE IN ONE’S ESSENTIAL NATURE. Argument:—The enlightenment of the understanding, accompanied by indifference and distaste of the world, is the cause of removing the ego, when looker, looking or view of it, is one the same. Vasishtha continued:—It is absurd to find the sense of egoism or self personality, so deeply rooted in human nature (when the real ego of the divine soul, is known to pervade all over the universe). It is therefore right that you should extinguish this unnatural egoism of yours by correcting your own nature.