5. If the intellectual soul is destroyed at the destruction of the body, say then why should you lament at its loss, and not rejoice at its annihilation, which releases you from the pains of life? 6. The loss of the body entails no loss on the vacuous intellect; because the departed souls of mlechchha savages, are seen to hover over the cemetery by their living friends. 7. Should the soul be synchronous with the duration of the body, then say, why a death body does not move about, while it is yet unrotten and entire. 8. If the seeing of apparitions, be an affection con-natural with the mind; then tell me why a man does not often see the sight of ghosts, except on the occasion of the demise of his friends. 9. Should it be a misconception connate with the mind, to see the apparitions of departed friends; tell me then, why don’t you see the ghosts of friends that are dead in a distant country, but of such only as die before your eyes. 10. Hence the Intellect, being the soul of all and everywhere, it is not confined in any place; but it is known to be of the same nature, as every one thinks it to be. 11. It is unconfined and unrestrained any where, and is of the nature of one compact consciousness that is felt by all, and is the cause of our knowledge of all things. (It is of what we have a notion only). 12. There can be no other, which may be supposed as the prime cause of all, at the beginning of creation. Should there be any other that is supposed to be as such, let the doctrinaires now declare it before me. 13. There was nothing uncreated before creation, nor was there anything created in the beginning; the duality that at present, presents itself in the form of the universe, is but a _réchauffé_ or reflexion of the unity. 14. The phenomenal is no more than a reflexion or copy of the noumenal, and our impression of its being a visible something, is as erroneous as all other false sights, which are mistaken for the true reality. (These errors are the sights of silver in sands, of water in the sandy desert, and of airy castle in the northern skies). 15. It is a wonder of the almighty power, exhibited in the sphere of the Divine Intellect; it is the wakeful understanding that sees these visibles, as one sees the sights in his dream, but never in his ignorance of sound sleep. 16. The wakefulness and insensibility of the understanding, both amount to the same thing; because the difference of the visible world is only verbal and not real; since nothing that is visible to the eye, is substantial in its essential nature. (Hence the perception of the visibles, is alike to their non-perception of them). 17. Whatever was thought and said to be visibles by others, the same was the effect of their error and want of reason; and now if they are disproved by right season, where can you find the visibles any more.