46. Now, O fortunate Ráma, remain to act in conformity with the rules of your order, and laws of society and the statues of your position and dignity; continue to go on, eat and drink and rest in your usual course, rely in your desired object, and ever recline in the glorious and holy lord of your intellect, and the supreme God of all. CHAPTER CLXII. ANNIHILATION OF IGNORANCE. Argument:--Here Duality is reduced to the unity of Brahma; and good counsels given for subversion of ignorance. Vasishtha continued:--All objects being convertible to the conceptions of the vacuous intellect, the whole universe is supposed to have its seat in the hollow mind; and therefore both the outward sights of things, as also the inward thoughts of their forms, are all but ideal images in the empty mind. 2. The world being but a dream, and of the form of an ideal city in the mind, has nothing substantial in it; and is therefore a quiet vacuity in itself, without having anything of any kind, or any diversity whatsoever contained therein. 3. It is the uniform display of the Intellect, appearing as multiform unto us; and this variety though unsubjective to the soul, is looked upon by it within itself, as we view the fairy-land of our dream, rising from ourselves. (Query:--whether our dreams are subjective or objective to us?) 4. In the beginning this world appeared, as the aerial castle of a dream in the vacuum of the Intellect; it was a mere reflexion of the Divine Mind, and though it was of the form of a false shadow, remained as substantive to the supreme spirit. 5. The knowing theosophist well knows this mystery, which is mysterious to the unknowing ignorant; because the word creation bears the sense of both the reality as well as unreality in it. 6. The knowing spiritualist as well as the unknowing agnostic, both acknowledge the reality of creation; but they can neither understand how it exists, nor communicate to one another their right conception of it. 7. They both know the meaning, of the word creation in their minds; the one having the sense of its sedateness ever wakeful in their minds (from their spiritual view of it); and the other having the sense of its unsteadiness always waking in them (from their sight of the changeful scenes of the outer world); so they resemble the sober and drunken men, that view the world in its steady and shaking states. 8. As the liquid waters in a river, rise incessantly in restless waves; so the rolling worlds, push forward into being, in the vast expanse of the Divine Mind. 9. These creations which are not of the nature of the intellect, have yet their sites in the Intellect, like the thoughts that rise and fall in it; and these though they are invisible in their nature, appear as visible things, like the fair objects and fairy cities in our dream.