9. The dormant Intellect (or the sleeping soul of God), is said to be awakened in its first acts of creation; and then follows the inaction of the intellect, which is the sleep and night of the soul. (And so it is with all beings, the time of their action being their waking, and that of rest their sleep). 10. As a river continues to run in the same course, in which its current first began to flow; so the whole creation moves in the same unvaried course as at first, like the continuous current and rippling waves of rivers. 11. As the waves of river are concomitant with the course of its waters, so the source of creation lying in the vacuous seed of the airy Intellect, gives rise to its incessant course, along with its ceaseless train of thoughts. 12. The destruction of a man in his death, is no more than the felicity of his repose in sleep; so the resurrection of his soul (in a renovated body) in this world, is likewise a renewal of his felicity. (Hence there is neither pain nor fear, either in living or dying but both is bliss). 13. If there is any fear for or pain in sin, it is equally so both in this life as well as in the next; therefore the life and death of the righteous are equally as blissful (as they are painful to the unrighteous). 14. Those who look on and hail their life and death, with equal indifference; are men that have an unbroken tranquility of their minds, and are known as the cold-hearted (or meek stoical and platonic). 15. As the conscience becomes clear and bright, after the dross of its consciousness (of the subjective and objective), is cleansed and wiped from it; so shines the pure soul which they term the liberated and free (_mukta_). 16. It is upon the utter absence of our consciousness, that there ensues a total disappearance of our knowledge of the phenomenals also; and then our intellect rises without a vestige of the intelligibles in it, as also without its intelligence of the existence of the world. (This state of the mind constitutes likewise its liberation or _mukti_). 17. He that knows God, becomes unified with the divine nature, which is neither thinkable nor of the nature of the thinking principle or intellect, or any which is thought of by the intellect; and being so absorbed in meditation, remains quite indifferent to all worldly pursuits. 18. The world is a reflexion of the mirror of the intellect, and as it is exhibited in the transparent vacuity of the divine spirit, it is in vain to talk of its bondage or liberty. 19. It is the oscillation of the airy intellect, and an act of its imagination, which produces this imaginary world; it is entirely of the nature of the airy spirit whence it has its rise, and never of the form of the earth or anything else as it appears to be. 20. There is no space or time, nor any action or substance here, except an only entity, which is neither a nothing nor any thing that we know of.