81. There is nothing that is born or dies in it, nor any thing which having once come to being, is annihilated ever afterwards any where; it is not apart from the vacuum of the Intellect, and is as void as the inane world itself. 82. The world never is, nor was, nor shall ever be in existence; it is but a silent semblance of the representation passing in the intellectual vacuity of the supreme spirit. 83. The Divine Intellect alone shines forth in its glory, as the mind exhibits its images of cities &c. in dream; in the like manner our minds represent to us the image of world, as day dreams in our waking state. 84. There being no being in the beginning, how could there be the body of anything in existence; there was therefore no corporeality whatever except in the dream of the Divine mind. 85. The supreme Intellect dreams of its self-born (or uncreated) body at first; and we that have sprang from that body, have ever afterwards continued to see dream after dream to no end. (The world is a dream both in the mind of God and men). 86. It is impossible for us with all our efforts, to turn our minds to the great God; because they are not of the nature of the divine intellect, but born in us like carbuncles on the goitre, for our destruction only. 87. The god Brahmá is no real personage, but a fictitious name for _Hiranyagarbha_ or totality of souls (समष्टि), but ever since he is regarded as a personal being, the world is considered as body and He the soul of all. 88. But in truth all is unreal, from the highest empyrean to the lowest pit; and the world is as false and frail as a dream, which rises in vain before the mind, and vanishes in a minute. 89. The world rises in the vacuity of the Intellect, and sets therein as a dream; and when it does not rise in the enlightened intellect, it is as a disappearing from the waking mind, and flying before day light. 90. Although the world is known as false, yet it is perceived and appears as true to us; in the same manner as the false appearances in our dream, appear true to our consciousness at the time of dreaming. 91. As the formless dream presents many forms before the mind; so the formless world assumes many shapes before our sight: and all these are perceived in our consciousness, which is as minute in respect of the infinite space and sky, as an atom of dust is too small in regard to the Meru mountain. (_i.e._ the minim of our consciousness, contained in the breast, is an imperceptible particle only of sand in it). 92. But how can this consciousness, which is but another name of Brahma, be any what smaller than the sky (when it contains the skies in itself); and how can the vacuous world have any solid form, when it has no formal cause to form it so. (God being a formless being, could not give a form and figure to any thing, and which is therefore ideal only).