18. The conception of the undulation of the divine spirit, from the fluctuating appearance of creation, is a mistaking of the calmness of the Divine nature; the fluctuation belongs to the powers residing in the Divinity. 19. The vacuous Intellect never forsakes its tranquility; and the variety of knowledge that rises in it, like the varying train of dreams, is attributable to the mind, which they call Brahma or the great progenitor of all. 20. Thus the prime lord of creatures, was the formless and undecaying mind; it was of intellectual form like an imaginary being, and supposed as the cause of all. 21. Who says “thou art nothing,” that saying is like the word gold, which has no form of itself, but whose purity is gold. 22. The increate Brahma, being of an intellectual and vacuous form, and an imaginary body endued with volition, appeared as the prime Ego or a personal being, and containing the world in his person. 23. It is the empty void of the Intellect, which displays these wonders that are known to constitute the continued bustle, of the alternate creation, sustentation, and destruction of the world. 24. The clear and increate light, to which the intellect evolves itself of its own accord; and which bears resemblance to the evolution of airy dreams from the mind; is termed the first father of all. (Light was the first work of God, or coeternal with the Eternal spirit. Hail holy light Heaven’s first-born, or the Eternal coeternal beam. Milton). 25. As a wave assumes one form or other, and rolls on interminably over the vast expanse of the sea; so runs the heavenly mind, in the forms of the revolving creations and their dissolutions. 26. The light of the intellectual vacuum, which passes under the name of Virát; is of the same mind as Brahma, and stretches out the creation, like a castle or city of imagination. 27. Virát is the combined form of the triple states of waking, dreaming and sleep; the two first are analogous to the creation and supportance of the universe, and the last is similar to the utter darkness of dissolution. 28. From the chaotic state of his dissolution, there sprang light and darkness (in the forms of days and nights), like dark and white hairs growing on his head; and the rotations of time resembling the joints of his body. 29. His mouth represented the fire, his head the upper sky, and the air below his navel; his foot-stool was the earth, his eyes were the sun and moon, and the east and west were his two ears. In this manner did the Lord Virát manifest himself, in the imagination of his mind (Virát represents the concrete universe). 30. Thus did the expanded vacuous form of Virát, represent the whole visible world in his ideal person; which was a figure of his own imagination, as any of the unsubstantial forms of our dream or fancy.