56. The minds of ignorant people are as glassy mirrors, receiving the dim and dull images of things set before their senses; but those of reasoning men are as clear microscopes, that spy the vivid light of the Divine Mind that shines through all. (This light is called _Pratyagnánátma_ or the nooscopic appearance of Divine soul). 57. Therefore they are the best of men, who shun the sight of visible forms; and view the world in the light of intellectual vacuity; and remain as firm as rocks in the meditation of the steady Intellect, and place no faith or reliance on anything else. 58. The Intellect shows the revolution of the world in itself by its incessant act of airy intellection; as the sea displays its circuition throughout the watery world, by the continual rotation of its whirlpools. 59. As the figurative tree of our desire, produces and yields our wished for fruits in a moment, so the intellect presents every thing before us, that is thought of in an instant. (It is the subjective mind, that shows the objects of its thought within itself). 60. As the mind finds in itself, its wished-for gem and the fruit of its desire; in the same manner doth the internal soul, meet with its desired objects in its vacuous self in a minute. 61. As a man passing from one place to another, rests calmly in the interim; such is the state of the mind in the interval of its thoughts, when it sees neither the one nor another thing. 62. It is the reflection of the Intellect only, which shines clearly in variegated colours, within the cavity of its own sphere; and though devoid of any shape or colour, yet it exhibits itself like the vacuity of the sky, in the blueness of the firmament. 63. Nothing unlike can result from the vacuous Intellect, other than what is alike inane as itself; a material production requires a material cause, which is wanting in the Intellect; and therefore the created world is but a display of the Divine Mind, like the appearance of dreams before our sleeping minds. CHAPTER CVII. THE NATURE OF IGNORANCE OR ILLUSION OF THE MIND. Argument:--Proof of the cosmos as the reflexion of the gem of the Intellect, and the Immateriality of the objective material world. Vasishtha continued:--The world is the subjective Intellect and inborn in it, and not the objective which is perceived from without. It is the empty space of the Intellect which displays the noumenals in itself, and here the _tripart_ or the triple state of the Intellect, its intellection and the _chetya_ or intellectual combine together. (_i.e._ The thinking principle, its thinking and thoughts all unite together). 2. Here in its ample exhibition, all living beings are displayed as dead bodies; and I and you, he and it, are all represented as lifeless figures in a picture.