7. All these various objects therefore, being but reflections of the Intellect impressed upon the soul; it is impossible for us to determine which of these is substantial or unsubstantial or real or unreal. 8. All these are altogether unknowable except that we know them as reflexions in the inanity of the Intellect; say ye therefore that are wholly ignorant of all what you think this visible world to be, whether a reality or unreality. 9. Whatever you behold anywhere in the universe, is but an exhibition in the vacuum of the Divine Intellect; and what avails it to you that know the truth, whether you believe it as such or not. Rely therefore in your belief of it as it is. 10. These forms of reflexions rise of themselves in the Divine Mind, as the waves and billows exhibit themselves on the surface of the sea; they are the spontaneous offspring of the Divine Spirit, and are of themselves both their causes as well as effects (or self caused effects). 11. It is the display of the transcendent vacuum of the Divine Mind, that passed under the appellations of its will or volition, or its imagination and creation, or the creation of its imagination; hence this world is to be understood under any one of these senses, and not of its being composed of earth and water. 12. It is this appearance of the Divine Mind, that appears in this manner and nothing besides; it is the Divine itself that resides in the Divinity, and passes under the title of Avidyá or Ignorance, from our ignorance of its nature. 13. There is no material grossness in the integrity of the Divine Intellect; which is purely vacuous and immaterial; and composes the whole universe, this is transcendental knowledge, and its perfection is liberation. 14. It is the reflexion of the vacuous Intellect, which spreads over the whole universe; it is rare and uncompressed, and ever calm and quiet, and passes by the name of the world. 15. The meditative man whose eye-sight is fixed in his musing, whose body is emaciated in devotion, and whose mind is abstracted from the concrete, and is absorbed in intellection, is only capable of seeing the Intellectual world. 16. Whatever the vacuous essence of the intellect, exhibits in any form at any place; the same appears to be present there of its own nature. 17. The unthinking man and unreasonable soul, sees only erroneous sights in the midst of skies; as one who is dim-sighted and purblind by birth, does not cease from seeing the double moon in the sky. 18. Whatever is seen anywhere, is no other than the unpolluted Brahma himself; and the vacuous sphere of the Intellect being for ever clear and transparent, is never sullied by any foulness (of gross matter). 19. The intellect without forsaking its pure form of self-consciousness, exhibits varieties of gross objects in the form of dreams within itself. So also is our consciousness of the world, in the manner of our dreams.