53. The intellect being free from pain, there is no cause of complaint in any intellectual being; since the word world and all that it means to express, are but manifestations of vacuous intellect. 54. It is wrong to say, that the intellect is one thing and the body another; since the unity is the soul of all and pervades all multiformity; and as the waves and whirlpools are seen in the waters, so are all these bodies known to abide in the Supreme being. 55. The universal pervasion of divine essence, as that of the subtile air, is the cause of causes and the sole cause of all; hence the world is a subtile substance also, being but a reflexion of the Divine Intellect. 56. It is wonderful, how this subtile world appears as a solid body to us; it is only our conception of it as such that makes it appear so unto us; but conception is no substance at all, therefore the world has no substantiality in it. 57. It is the demon of error that reigns over us in its aerial form, deludes us to take the shadowy world for the substance; while in fact this creation of error is as nil and void, as the vacuous creation of the intellect. (_i.e._ The sensible world is as void and null as the ideal one). 58. Hence this nether world below and the etherial worlds above, are as void as the hyperphysical world of the Divine Intellect; and all these being but reflexions of the Divine mind, are exhibited in various ways. 59. The Intellect being a subtile entity, there is nothing as a solid substance anywhere; the phenomenals are all unsubstantial rarities, though they appear to us solidified realities. 60. The knowledge of the true verity and that of the unreality, are so blended together; that we must remain in mute silence like a block of wood or stone, to pronounce anything in the affirmative or negative about either. 61. The visible whole is the infinite Brahma, and this universe displays the majesty of the great God; and all these bodies are the various forms, exhibiting the infinite attributes of the deity. 62. In this manner, is the substance of the Divine Intellect displayed in itself; and it is the vacuous spirit of God, that manifests this unsubstantial world in its own vacuity. 63. The number of living beings, since the beginning of creation, is unlimited in every place; and of these there are many, that exist either in their corporeal or incorporeal forms. 64. There are other siddha and spiritual beings, abiding with their subtile natures and tenuous forms in the supreme Being; they live in groups in all elements, but never come to see one another of their own kind. 65. The exuberance of the visible world, being purely of aerial and vacuous form; they are never seen in their true and intellectual light, except when they appear to us in their aerial shapes in our dreams.