7. Then there remains something alone, which is unborn and increate and without its beginning; and which is ever calm and quiet in its nature. To this no words can reach, and of which nothing can be known. 8. As the mountain is larger and more extended than a mustard seed, so is the sky much more than that; but the entity of vacuity is the greatest of all. 9. Again as the dusts of the earth, are smaller than the great mountain; so the stupendous universe, is a minute particle in comparison with the infinite entity of the vacuity of God. 10. After the long lapse of unmeasured time, in the unlimited space of eternity (_i.e._ at the end of a Kalpa age); and after the dissolution of all existence in the transcendent vacuum of the Divine Mind (lit., thinking soul). 11. At this time the great vacuous intellect, which is unlimited by space and time, and is quite tranquil by being devoid of all its desire and will; looks in itself by its reminiscence, the atomic world in aeriform state (as the soul ruminates over the past in its dream). 12. The intellect reconnoitres over this unreality within itself, as it were in its dream; and then it thinks on the sense of the word Brahma or enlargement, and beholds the dilation of these _minutiae_ in their intellectual forms (_i.e._ the developed ideas). 13. It is the nature of the intellect to know the minute ideas, which are contained in its sensory; and because it continues to look upon them, it is called their looker. (_i.e._ The subjective principle of the objective thoughts). 14. (In order to clear how the intellect can be both the subjective and objective at once, it is said that:) As a man sees himself as dead in his dream, and the dead man sees his own death; so doth the intellect see the minute ideas in itself. (Hence it is not impossible for the contraries to subsist together). 15. Hence it is the nature of the intellect, to see its unity as a duality within itself; and to remain of its own nature, as both the subjective and objective by itself. 16. The intellect is of the nature of vacuum, and therefore formless in itself; and yet it beholds the minute ideas to rise as visibles before it, and thereby the subjective viewer becomes the duality of the objective view also. 17. It then finds its minute self, springing out distinctly in its own conception; just as a seed is found to sprout forth in its germ. (This is the first step of the conception of personality of the universal spirit). 18. It has then the distinct view of space and time, and of substance and its attributes and actions before its sight; but as these are yet in their state of internal conceptions, they have as yet received no names for themselves. 19. Wherever the particle of the intellect shines (or that which is perceptible to it); is called the place (or object), and whenever it is perceived the same is termed as time, and the act of perception is styled the action.