16. It subsides and revives only, by cause of its forgetfulness and remembrance only at different times, and rising and setting of the notion, gives rise to the ideas of the creation and destruction of the world. 17. Whatever notion you have of the world, you become the same yourself; think it perishable, and you perish also with it; but know it as imperishable, and you become unperishing also. 18. Know then the creation and great destruction of the world, to be but recurrences of its notion and oblivion, and the two phases of the intellect only. 19. How can the production or destruction of anything, take place in the vacuity of the airy intellect; and how can any condition or change be attributed to the formless intellect at all? 20. The great _kalpa_ ages and all periods of time, and parts of creation, are mere attributes of the intellect and the intellect but a predicate of Brahma, they all merge into the great Brahma alone. 21. The intellect is a formless and purely transparent substance, and the phenomenals are subject to its will alone; and it is according to the will or wish that one has in his heart (or mind), that he sees the object appear before him, like the fairy lands of imagination. 22. As the body of a tree is composed of its several parts, of the roots, trunk, branches, leaves, flowers, fruits and other things. 23. So the solid substance of the divine spirit, which is more translucent than the clear firmament, and which nothing can be predicated in reality, has the creation and great destructions &c. as the several conditions of its own essence. 24. So the various states of pleasure and pain, of happiness and misery, of birth, life and death, and of form and want of form, are but the different states of the same spirit. 25. And as the whole body of this spirit, is imperishable and unchangeable in its nature, so are all the states and conditions of its being also. 26. There is no difference in the nature and essence of the whole and its part, except that the one is more palpable to sight by its greater bulk than the other. 27. As our consciousness, is the root of existence of a tree; so is our consciousness the root of our belief in the existence of God. 28. This consciousness shows us the varieties of things, as something in one place and another else where; it shows us the creation as a great trunk, and all the worlds as so many trees. 29. It shows some where the great continents, as the branches of these trees and their contents of hills &c., as their twigs and leaves; some where it shows the sunshine as its flowers, and darkness as the black bark of these trees. 30. Some where it shows the concavity of the sky as the hollow of the tree, and elsewhere the dissolution of creation as a vast desolation; it shows in one place the synod of gods as cluster of flowers, and other beings in another as bushes and brambles and cuticles of trees.