14. The earth and heaven, the air and the sky, the hills and rivers, and all the sides of firmament; are all but pictures of the Divine mind, represented in empty air. 15. It is the moonlight of the Intellect, which spreads its beams all round the ample space of vacuum; and it is this which shines as the world, which is an ineffaceable fac-simile or cartography of the supreme Intellect in the air. 16. Neither is this earth nor sky, nor are these hills and dales really in existence; nor am I anything at all; it is only the reflexion of the supreme Mind in empty air. 17. What may be the cause of aggregation of solid bodies, when there is no material cause for the causation of material bodies in the beginning. 18. The conception of matter and material bodies, is a fallacy only; but what can be the cause of this error, but delusion of the sight and mind. 19. The person in the pith of whose heart, I remained in the manner of his consciousness, was burnt down to ashes together with myself. 20. Therefore this vacuum which is without its beginning and end, is full with the reflexion of the Divine Intellect; and there is no efficient or instrumental or material cause of creation, except its being a shadow of the substance of the Divine Mind. 21. All these pots and pictures, these prints and paints before us, are but the prints of the Divine Mind; nor can you ever get anything, without its mould therein. 22. But the Intellect too has no brightness of it, except its pure lucidity; for how can a mere void as vacuum have any light, except its transparency. 23. The Intellect is the pure Intelligence, of the extended entity of Brahma; which shows in itself the panorama of the universe, what else are the visibles, and where is their view besides. 24. There is but one Omnipresent soul, who is uncaused and uncausing, and without its beginning, middle and end; He is the essence of the three worlds and their contents. He is something as the universal intelligence, and shows all and every thing in itself (and reflects them in all partial intelligences according to their capacities). CHAPTER CLIV. RELATION OF PAST EVENTS. Argument:--The living liberation of the sage, by means of his habitual meditation. The sage continued:--Having thus considered the vanity of the visibles, I remained free from my anxious cares about the world; and became passionless and fearless, and extinct in _nirvána_, from insensibility of my egoism. 2. I became supportless and unsupporting, and remained without my dependence upon any body; I was quite calm with my self-composure, and my soul was elevated and rested in heaven. 3. I did as my duty called, and did nothing of my own accord; and remained as void and blank as vacuum, which is devoid of all action and motion.