93. Where was there any matter or mould, where from this material world was moulded and formed (as we make our houses from the pre-existing mud and clay of the earth); whatever we see in the sphere of waking minds in the day light, is similar to the baseless dreams, which we see in the empty space of our sleeping minds, in the darkness of the night. 94. There is no difference between the waking and sleeping dreams, as there is none between the empty air and the sky; whatever is pictured in the sphere of the intellect, the same is represented as the aerial castle in the dream. 95. As the wind is the same with its undulation, so the rest and vibration of the spirit is both alike, as the air and vacuum is the one and same thing. 96. Hence it is the intellectual sphere only, which represents the picture of the world; the whole is a void and without any support, and splendour of the luminary of the intellect. 97. The whole universe is in a state of perfect rest and tranquility, and without its rising or setting; it is as a quiet and unwasting block of stone, and ever shining serenely bright. 98. Say therefore whence and what are these existent beings, and how comes this understanding of their existence; where is there a duality or unity, and how came these notions of egoism and distinct personalities. 99. Be ever prompt in your actions and dealings, with an utter indifference to everything, and unconcern about unity or duality; and preserve an even and cool disposition of your inward mind. Remain in the state of _nirvána_, with your extinguished passions and feelings, and free from disease and anxiety. Be aloof from the visibles, and remain in the manner of a pure Intelligence only. 100. This chapter is a lecture on entity and non-entity; and establishment of the spirituality of the universe. CHAPTER CIV. ESTABLISHMENT OF THE NON-ENTITY OF THE WORLD. Argument:—The Notion of the Intellect, analogous to that of the wind and Air. Vasishtha continued:—The sky is the receptacle of sound, and the air is perceptible to the feeling; their friction produces the heat, and the subsidence or removal of heat, causes the cold and its medium of water.[4] 2. The earth is the union of these, and in this way do they combine to form the world, appearing as a dream unto us, or else how is it possible for a solid body, to issue forth from the formless vacuum. 3. If this progression of productions, would lead us too far beyond our comprehension; but it being so in the beginning, it brings no blemish in the pure nature of the vacuous spirit, (for its gradual productions of air, heat, water &c.).