8. It is true that nothing can come out from nothing, or without its cause; but what can be the cause of what is eternally destined or ordained in the eternal mind. (Predestination and Preordination being the uncaused cause of all events). 9. It is possible for a thing to come to existence, without any assignable cause or causality of it; and such is the presence of every thing that we think of in our minds (and so also is the appearance of this world in its intellectual light). 10. If it is possible for things, ever to appear in their various forms in our dreams, and even in the unconscious state of our sleep; why should it <be> impossible for them to appear also in the day dream of our waking hours, the mind being equally watchful in both states of its being. 11. Things of various kinds, are present at all times, in the all comprehensive mind of the universal soul; these are uncaused entities of the Divine Mind, and are called to be caused also, when they are brought to appearance. 12. As each of the Aindavas, thought himself to have become a hundred in his imagination; so every one of these imaginary worlds, teemed with millions of beings--the mere creatures of our fancy. 13. So is every body conscious of his being many, either consecutively or simultaneously at the same time; as we think of our multiformity in the different parts and members of our bodies. (Or as the king Vipaschit viewed himself, as dilated in the sun, moon and stars, so also one man thinks himself as many, in different states of his life). 14. As the one universal body of waters, diverges itself into a thousand beds and basins, and branches into innumerable channels and creeks, and as one undivided duration, is divided into all the divisions of time and seasons (so doth the one and uniform soul become multiform and many). (As the sruti says:--aham-bahu-syam). 15. All compact bodies are but the airy phantoms of our dream, rising in the empty space of our consciousness; they are as formless and rarefied, as the hollow mountain in a dream, and giving us a void notion of it. 16. As our consciousness consists of the mere notions and ideas of things, the world must therefore be considered, as a mere ideal existence; and it appears in the sights of it and observes in the same light; as the fleeting notions of things glide over the void of the intellect. (The mind is conversant only with the ideas and not with the substance of things). 17. Our knowledge and nescience of things, resemble the dreaming and sleeping states of the soul; and the world is same as the intellect, like the identity of the air with its breeze. 18. The noumenon and the phenomenon, are both the one and same state of the Intellect; being the subjectivity of its vacuous self, and the objectivity of its own intellections and reveries; Therefore this world appears as a protracted dream, in the hollow cavity of the sleeping mind.