37. All things combine therein in unity, and in their atomic forms, without forsaking their grossness without; while the Divine never forsakes its uniformity, without any mixture of duality in its pure entity of unity. 38. Anything here is nothing, nor is anything a nothing altogether; therefore it is too difficult to say, what thing it is and what not. (The nature of God is inscrutable). 39. There is one thing which is infinite, and without any intersection, and is ever extended in everywhere; and this is the essence of the vacuous intellect, containing the germ and gist of the universe in itself. 40. As the mind is vacant and still, in the interim of its passing from one thought to another; such is the nature and form of the world (_i.e._, of a quiet void), although it appears so variegated to view. 41. Though it appears to be multifarious, yet it is the uniform intellect only, which extends invariably over all vacuity; and sees as in its dream, the forms of the five elemental bodies hovering about it. 42. As the intellect passes from its rest of sleep, to the sights in its dream; so it passes from the state of _pralaya_ or the void of universal desolation to the commotion of creation. (The sleeping and waking of the soul causing the extinction and resuscitation of the world. Manu I). 43. As sleep and dream recur to every soul, so the extinction and renovation of the world, occur to all alike; so also is waking akin to the _turíya_, or enlightened state of the soul: hence the world is no other than a phenomenon in the intellectual vacuum. (The words waking and enlightenment are synonymous terms). 44. Thus the whole universe is no more, than a stage of waking, sleeping and dreaming and turíya scenes; such is the understanding of the learned on this subject; and we know nothing in what light, it is viewed by the ignorant. 45. The Lord is inscrutable amidst the living brute and all inert creation; nor can we come to any conclusion, in respect to the nature of that Being, who is beyond the knowledge, of our mind and understanding. 46. This much is knowable of Him, that he is of the pure Intellect, and that all things are full of Him; yet they are not of the form of that Reality, which manifests itself in the form of the universe. 47. The words permeation and diffusion, of the Divine spirit in creation; are used by the learned only, for explanation of the Omnipresence of the Deity; else there is no scent, _i.e._ nothing of the import of the word pervasion (of Divine essence) in all nature. (Nature is the mere body; but God its soul is a bodiless Being). 48. It is since the first creation of the world, that this great essence of the vacuous Intellect, is situated of itself, in the souls of great souled (or high minded men).