21. It is the subtile form (or idea) of a thing, that appears at first before the mind; which is afterwards represented in various false shapes before us; and this is true of all material things in the world. (As the general and abstract idea of heat, which is at first imprinted in the mind, is manifested unto us at last in the concrete and particular forms of the sun and fire and all other hot bodies). (This passage supports the doctrine of the eternity of general ideas innate in us, against Locke’s denial of inborn ideas). 22. Whatever there has not been before, has never been in being afterwards; as the variety of the jewelery of gold, is naught but gold itself; so the pristine subtile ideas, cannot have any gross material form. (All which is but shadow and fallacy). 23. O, the great ignorance of men! that takes the error for truth, and considers the falsehood as true; and there is no way for the living soul to discern the true and false, except by right reasoning. 24. The material body cannot be maintained by correct reason, but the immaterial essence of it is indestructible, both in this world as also in the next. 25. The error of materiality in the incorporeal or spiritual body, which is presided over by the intellect—_chit_; is as the fallacy of a vast sea, in the shining sands of a sandy desert. 26. The consciousness of materiality, which one has in his spiritual and intellectual form; is as his supposition of a human body in the peak of a mountain, when it is viewed by his naked eye sight. 27. The erroneous supposition of materiality, in the spiritual entity of our being; is as the error of our taking the shells on the sea shore for silver, the sunshines on sands for water, and another moon in the mist. 28. O the wondrous efficacy or error! that represents the unreal as real and the _vice-versa_; and O the great power of delusion! which springs from the unreasonableness of living beings. 29. The yogi finds the spiritual force and mental activity, to be the two immaterial causes of all action and motion, that actuate everything in both the physical and intellectual worlds. 30. Therefore the yogi relies in his internal perception only, by rejecting those of his external senses; while the common sort are seen to run giddy, with drinking the vapours of the mirage of senses. 31. That which is commonly called pleasure or pain, is but a fleeting feeling in the mind of men, and is of a short duration; it is that unfeigned and lasting peace of mind, which has neither its rise or fall, that is called true happiness (and is felt by yogis only). 32. Infer the hyper-sensible from the sensibles, and see the true source of thy sensations manifest in thy presence. (Know the Lord as the pattern of thy perceptions). 33. Reject the sight of this triple world (composed of the upper, lower and midway spheres), which thy perception presents to thy imagination; because there can be nothing more foolish than taking a delusion for truth.