20. Or it is ever in its fourth state of _turya_, which is beyond all these triple states; but whether it is in this or that or what state, we know nothing of, being ourselves always in a state of disquiet and continued agitation. 21. We know nothing of the inanity of the vacuous soul, as to whether it is as the chasm in the foam or froth, or whether it is as the air in a bubble or spray; or whether it is as the gap amidst waves of the sea or what it is at all. 22. As a thing is known to be in its imagination, so it is impressed also in our conception of the same; and as anything appears either as real or unreal in the dream, we retain the like idea of it in our waking also. 23. All this is the display of our consciousness, and whatever reflexion it exhibits unto us it is but an empty shadow in the hollow of the vacant mind, which resides in the vacuity of the vacuous intellect, that pervades the infinite vacuum of the soul. 24. Consciousness is the pith and marrow of vacuous Intellect, and retains this form (of its quiddity) at all times; it neither rises nor sets, and this world is inherent in it (_i.e._ it is subjective and derived from within). 25. The creations on the beginning, and the dark nights of dissolution, are but parts of its body, and resemble its nails and hairs. (_i.e._ The light which was the first work of creation, likened the whiteness of its nails, and the darkness of the universal deluge, equalled the blackness of its hairs). 26. Its appearance and disappearance, that is its clearness and dimness; are no other than as the breathing air of the great Intellect. (_i.e._ The exhaling and inhaling breaths of the Intellect, are causes of its expansion and contraction). 27. Therefore what means the waking, sleeping or dreaming of the soul, and what signifies the term sound sleep or the turíya of the soul (which is ever awake) So the word volition and nolition are meaningless when applied to the soul, which is always composed and indifferent. (These attributes belong to the mind only). 28. It is the inward consciousness, that exhibits its inner concepts as outward objects; how then is there a duality or anything objective, and what means this remembrance of extraneous matter. 29. Therefore all these that appear to our sight, are without their base or foundation; they are the reflexion of our consciousness in open air, which is wholly devoid of any material object. 30. Though the external world is said to be a reality, it is because of its being a concept of the divine mind, out of which it has risen to view; and reminiscence is said to be its cause also, by reason of our remembrance of the first creation, which continue all along with us. 31. But there is no outward object at all, owing to the absence of material elements; and the want of the five principles of matter, before and at the time of first creation.