55. The materialist who is conversant with the visibles, disparages this book for its occult teachings of spiritualism; but don’t you be the killer of your souls as to neglect your eternal salvation, in order to revisit this material world, and to be busied with your temporal affairs. 56. Biased minds cling to the dogmas of exploded systems, and ignoble men drink the foul water of tanks, dug by their ancestors; you are reasoning men yourselves, therefore do not remain for ever fast bound to your ignorance. CHAPTER CLXIV. UNITY OF THE DIVINITY AND THE MUNDANE WORLD. Argument:--Intromission of the Living soul and all bodies, that is the subjective and objective into the Divine Essence. Vasishtha continued:--The atoms of living souls in the world, are as the particles of rays in the orb of the sun (or as the sparks of fire in a furnace); and as all these parts taken collectively, make the one undivided whole; so there is no division of the unity of the Deity, throughout the whole creation. 2. By attaining the transcendental knowledge of all being the One, and the One as all; every thing loses its shape and form before us, and there remains nothing whatever as a distinct being or duality. 3. The true believer or knower of truth, sees the self-same object in all states and forms of things; and this is the transcendent and translucent Brahma only, and nothing else whatsoever at any time. 4. He is the same, that is known to the ignorant, as their objects of sense; but we do not recognize either ourselves or others, or the sensible objects of the ignorant as such. 5. The belief of the ignorant man in the reality of himself, thyself and all others, does not affect the knower of truth, as the delusion of mirage never overtakes the man on Mount Meru: (where the deceptive sands of the deserts are wanting). 6. As the man intent upon one object, has no consciousness of any other thing in his mind; so one enrapt at the sight of God alone, is conscious of nothing besides. 7. There neither is nor was nor shall ever be, any such thing as the material world at any time; the world in _esse_ is the image of Brahma himself, and abides in his spirit. 8. The world is the splendour of the chrystalline vacuum of the Divine Intellect, and subsists in the vacuity of the supreme soul itself; it is in this light that the universe is seen in the _dhyána yoga_ or abstruse contemplation of <the> yogi. 9. As there is nothing in an empty dream or in the aerial castle of imagination except the clear atmosphere of the Intellect; so there is no essence or substance nor form or figure of this world, that we view in our present waking state. 10. At first there was no creation of any kind, nor this world which appears to us (in its material form); it exists in its aerial form in the Divine Mind from all eternity; and there being no primary or secondary cause of it, how is it possible to call it a material thing of its own spontaneous growth.