31. As the crystal mirror shows the shade of everything in itself, so doth the transparency of Divine soul, exhibit the reflexions of all things in it; the silent soul is as quiet as the mute crystal, but shows the varying scenes of nature, as interminably as a clear mirror reflects everything. 32. There is no beginning or end of the supreme being (nor of his acts and attributes, which are displayed in nature); it is the intermediate of the two that is dimly seen by us, the rest is all enveloped in ignorance, though there is no ignorance in the Omniscient. 33. The living soul wakes from its sleeping dream, to fall back to its waking dream again; and thus it continues for ever in its dreaming whether waking or sleeping which are both alike to it. 34. The soul finds its rest only, while it remains in the fourth state of its sound sleep; or else it passes all along from dreaming to dreaming, in both its state of sleeping and waking, which continually haunt after it, unless it is drowned in its _susupti_ or sound sleep of _hynotism_, the only resort of the wise. 35. But waking and sleeping and dreaming and sound sleep, are all alike to the enlightened soul; which is equally indifferent in all states, and whether it is asleep or awake, is never infested by dreams nor set beside itself. 36. The knowledge of unity or duality, and that of Ego _and tu_ or the subjective and objective; never disturbs the enlightened; who views the whole as an empty void, and is alike insensible of all as well as null. 37. The distinction of unity and duality, made in the meaningless speech of the unwise, is laughed at by the enlightened and wise, as the aged and intelligent men laugh to scorn, at the pranks and prattlings of young lads. 38. The controversy of unity and duality, is of spontaneous growth in the heart like an indigenious plant; which without its pruning will not put forth its blossoms, to perfume the atmosphere of the understanding. 39. The discussion of unity and duality, is as benificial to man as his best friend; in sweeping away the dirt and dross of ignorance from their minds, as they drive away the dust from within the doors of their houses. 40. Then the minds of men are settled in the Divine Mind, when there ensues a mutual communion between themselves, and a communication and participation of their reciprocal joys and felicity with one another. 41. These men being always joined together in their fellowship, and serving one another with the mutual delight and obligingness of their hearts; attain to that state of the enlightenment of their understandings, whereby they are admitted into their communion with the Most High. 42. It is possible for a man to be benefited, even by his careful preservation of a trifle (at some time or other); but it is never possible for any body, to attain the most recondite knowledge of God, without his diligent inquiry into the same.