19. As the dried up waters of a river, are seen no more to glide even slightly in their course; so the formless phenomenals of the world, never appear in the sight of the wise, nor leave their slightest vestiges behind in their mind. 20. The knowledge of the world as an infinite void, and freed from the erroneous individualities of myself and thyself; leads to the knowledge of a supreme-self, which is apart from all, and the only ego that fills the whole. 21. All this conception of our subjective egoism and the objective world, are but errors of our brain proceeding from ignorance; they are all situated in the void of Intellect, and are void of themselves; and all bodies are but empty shadows in air, and as quiet as quietus or nullity itself. 22. This world appears as a shadow of the Intellect, in the vacuity of the very Intellect; it is a void amidst the void of the Intellect, which is certainly a void itself. 23. No body can deny its similitude, to the shadowy sight in a dream; it is an unreal notion, and as unsubstantial as all notions can be, and as the notion of a void is void itself. 24. This dream is no other than our consciousness of it, and the airy realms that it presents to our view for the time; so doth the Intellect show us the sight of the world, without any action or passion or instrumentality of itself. 25. So I am of the substance of the very Intellect, which is without its activity, passivity and instrumentality; and the world being unassignable to any causality or instrumentality, subsists only in our simple conception of it. 26. As the conception of one’s death in a dream, is no reality at all; and the sight of water in the mirage, is a visual deception only (so the sight of the world appearing to view, is no real existence or entity at all). 27. The vacuous intellect reflects its thoughts at first, in the clear mirror of its vacuity (or concavity); which is a mere hap-hazard of chance, and has no firm base or support (nor any form or figure of itself). 28. The world appears as fixed and firm, without its foundation anywhere; and seems to be shining brightly, with its darksome opacity; know then this fixity and this brightness of it, to be the diuturnity and glory of the eternal and glorious God. 29. The vivacity of living beings, displays the spirit of the ever living God; the air is his vacuity, and the running waters, show the vortiginous current of the eternal soul. 30. As every member of the body is constituent part of the whole frame; so all the various parts of animated and inanimate nature, constitute the entirety of the one cosmical deity. (These are but parts of one undivided whole, whose body nature is and God the soul. Pope).