33. As the fairy-land in a dream, is as clear as the open space of the Intellect; so is this world an inane void and blank, and without the grossness of _avidyá_ which ignorance imputes to it. (Ignorance views the fair ideal world as a foul material one). 34. The world is a vacuous substance, and represented as a gross stuff by ignorance; so I am as free as air and any airy thing in the world, and it is my imagination only, that binds me to my grossness. 35. Therefore do not confine your free and unconfined nature, in the bondage of gross matter; and never change the pure vacuum of your person to a material stuff, nor disfigure your formless and intellectual self in a gross and finite form. 36. There can be no bondage nor liberation, of aught whatever in this visible world of our ignorance or _avidyá_; because all things herein are mere reflexions of the formless void of the Divine Intellect. 37. Here there is no display of ignorance, nor any misconceptions of ours of any thing; there is neither any bondage nor release of aught whatever, and nothing that is either existent or inexistent (since all are but reflexions of Divine Intellect). 38. There is nescience, nor knowing of anything here by us; because it is the uncreated Intellect alone, that manifests itself in this manner; it reflects all forms in itself, as if they are all its dreams or creations. 39. As a man passing from one place to another, has his mind kept in abeyance in the interim; so should we keep our minds quiet and still betwixt our sight of the visibles and our dreams. (In action of the mind is reckoned as _nirvána_). 40. As one has his body and mind, quite quiet and calm in his sleep at night; and in the respite of his sights and thoughts, in the states of his waking and dreaming; this very state of insensibility is called _nirvána_ of the yogi. 41. Know our knowledge of the difference of objects (as the one is immaterial and the other material), is equally untrue as that of our waking and dreaming states; because it is impossible for us to conceive any other thing as matter, to consist in the immaterial Intellect. 42. Our knowledge of identity and diversity, proceed however from the same vacuous intellect; which combines the unity and duality also, in unbroken union or harmony in itself. 43. Knowing all as parts of undivided whole, all these are the same whatever they appear to be; hence the visible however diversified they may appear, are all one and the same principle. 44. Hence the etherial sphere of Brahma, contains all in itself; and who as an aerial point concentrates all in it; and the creation is the unity of Brahma, together with all its varieties. 45. Knowing all things as full of God, you must however reject them all (as mere reflexions of the Deity); and rest yourself at last in the vacuous Intellect, as the great rock of your refuge.