35. The earth, air, water and fire, and the vacuum and understanding also, together with our egoism and sensibilities, are the portions and sections of its totality. 36. We are all but bits and parcels of the great rock of the supreme soul, and every thing whatever there is in existence, proceeds from that source, and we know of no other cause or causality whatsoever. 37. This large stone is the great rock of Divine Intellect, and there is nothing whatever, which is beside and beyond its intelligence. Say then if there be any such thing and what it bears. 38. All things are but mere notions of them, as those of a pot or cot, a picture and all others; they appear in us as our dreams, and rise before us as the waves of water (which are no other but water). 39. It is all the substance of Brahma and the essence of the great Intellect, which fills and pervades the whole; know therefore all these as one, with the substantiality of the Supreme spirit, and all as quiet and calm as itself. 40. Thus all this plenum is situated, in the bosom of the great rock of the intellect; which is without its beginning, middle and end, and without any hole therein, or doorway thereto. Therefore it is the Supreme soul only which contemplates in itself, and produces (as the object of its thought), this ideal creation of the universe (or the one converted into many), and which passes under the title of the visible or phenomenal world. CHAPTER CLXVII. ABSENCE OF THE THREE FOLD STATES OF WAKING, DREAMING AND SLEEP. Argument:--Refutation of the four fold Appellations of the World, and the three fold states of the Living soul. Vasishtha continued:--The four titles, namely, the self-styled, the misnamed, the nameless, and the otherwise named, under which the world passes in their different senses; are all meaningless to the spiritualist (who view the world in its spiritual light, and as selfsame with the Supreme spirit, as it is related in the preceding chapter). 2. These different words do not disturb the mind of the spiritualist, whose soul is at rest in the Supreme spirit, and who pays no regard to the use of words (or terminology of theology). 3. All these visibles rise from the Intellect only, and bear no names of their own; they are of the nature of pure vacuum, and appear unto us in their simple vacuous forms (as phantoms in the air). 4. This is the soul, and this its title (that is giving a name to a nameless spiritual thing), is an erroneous conceit or coinage of the brain. The spirit admits of no expressions; therefore take heed of no word but mind its meaning. 5. Whatever appears to be moving or staying or doing any action, is as calm and clear as the void air, and devoid of action as the Divine soul. 6. All things however sounding, are as silent as the still stone said before; and though they seem to be ever moving, they are ever as quiet as the void of the sky, and as still as the quiescent stone.