41. If the origin of the world is not ascribed to Brahma, as the origination of dreams to the Intellect; then neither is there any truth in the existence of the one, or in the appearance of <the> other, which is never true. 42. The minds of men are inclined towards the particular objects of their fancy; hence those that believe and delight in God, take him as the origin of all things that appear unto them. 43. Whatever is in the minds of men, and to whatever their hearts are constantly devoted; they know the same as the only objects of their lives, and the very gist of their souls. 44. He who delights in Brahma, becomes of the same mind in a moment; and so any one who is gratified in any thing, is incorporated with the same in his mind. 45. The man who has obtained his rest in God, has found the highest bliss in his mind; though he shows himself as otherwise in his outward conduct and social dealings. 46. There is no reason for the supposition of unity or duality herein, when the whole existence is as I have propounded, and it is in vain to look at anything else. 47. There <is> nothing as visible or invisible, or anything as formless or having a form herein; there is nothing as subject or object, nor aught of reality or unreality here, when the whole is the very Brahma himself. 48. This world is without a beginning and end, and is known to the world as soul; but in fact, one Brahma rules over all without any fixed rule, like a path without a name. 49. That which is conceived as the serene Brahma, is considered as the bright Brahmá or Demiurgus also; just as what is known as the calm and clear firmament, the very same is said <to be> the empty void likewise. 50. As the nebulae which seem to bedim the face of the sky, are something in appearance and nothing in substance; just <so> do our mental faculties appear to flutter in and obscure the clear atmosphere of the Intellect, and seem to be as dualities or otherwise than the serene intellectual principle. 51. But the mental, bodily and all other perceptive and active powers of living beings, are the common properties of the intellectual soul; just as the very many gaps and hollows in various bodies, are in common with the vacuity of the one universal vacuum only. (_i.e._ All these are the aerial powers of psychic principle). 52. As the quiet soul passing from its sleeping to the dreaming state, retains its identity and invariableness; so the divine soul passing into creation after its quiescence, remains the very unchanged unity as ever. 53. Thus the supreme spirit reflects the shadow of its great Intellect, in the forms of creation and dream; hence neither is this creation nor the vision in dreaming, any thing in its substance than a mere shadow (of the picture in the Divine Mind).