9. As many aerial cities are seen, in the dreams of many men, sleeping together in the same room; so do these aerial worlds appear in empty sphere of our minds, and are said to be in being and not being in the same time (_i.e._ being but a dream which is no-being or nothing). 10. The sky is a miracle of the mind, and a phenomenon of itself; it is visible without its form, and appears as limited without its limitation, and as created without its creation. (vacuity being increate). 11. The vacuum bearing the nature of the vacuous mind, is vainly styled the firm firmament; it presents to view the forms of fleeting objects in it, as the understanding represents its ideas and passing thoughts to our knowledge. 12. The remembrance of a thing, is the cause of its dream by night, as the desire of something causes its conception in the mind; and as the apprehension of one’s death, proceeds from his seeing in the instances of others. 13. In the beginning of creation, the world appears as an image in the mind; which is no other than a flash or reflexion of the Divine Intellect, and to which no other name than a _réchauffé_ of the Divine Intellect, can be properly assigned. 14. The saying that Brahma shines as the very world means to say that, he did not shine anew in the form of the world, but has this form eternally subsisting in his omniscience. 15. It is said that the cause is (identic with) the effect, because the common cause of all, is specialized in its form of the effect (_i.e._ the one becomes as many). The action which was confined in the cause at first (as vegetation in the seed), becomes evolved in the germ of creation afterwards. 16. When such things (or conditions) occur in the mind in dreams, as have not been seen or known before, they are called _sanskáras_ or pristine impressions in the mind (as our inward-passions and feelings), and not the external objects of sense, which are not inbred in the mind. 17. These mental impressions or reminiscences, are perceptible to us in our dreaming and not in the waking state; and though they are unseen in our waking; yet they are not lost unto us so long as we retain those impressions in the mind. They naturally appear in the soul in dreaming, as the visibles appear to sight in the waking state. 18. Thus the vedántist comes to know the inexistence of the outer world, and by knowing the knowable One, they come to attain the consummation of their object (which is the attainment of their final emancipation or _moksha_). 19. The impressions of the waking state, which occur in the state of dreaming, are the newly made imprints of the waking hours on the memory; and these make the sleeping hours seem as waking to the dreaming soul. 20. These recent ideas fluctuate in the mind, as by the breath of the wind, and they occur and recur of themselves, without the agency of pristine impressions.