21. Now knowing this in your own understanding, you must remain devoid of all dualism in your mind; be as mute as a block of stone, nor give heed to the words of the universe in your heart, nor care for their sayings of earthly enjoyments, (for fear of losing your spiritual bliss). CHAPTER CLXXXXII. ON THE ATTAINMENT OF SPIRITUAL ANAESTHESIA. Argument:--Ráma’s coma and trance, and his revival by the spiritual lecture of his preceptor. Ráma rejoined and said:--Alas! that I have so long strayed about, in the erroneous maze of the world; without the knowledge of its being a mere void and vacuum. 2. I now come to know the fallacy of my conception of the world, which is but a mere nullity; which never is nor was, nor shall ever prove to be a positive reality. 3. It is all still and supportless, and existing in our false knowledge of it; it is an endless formation of the solid intellect, and a mere vacuous conception of ours, without any figure or form or colour or mark of its own. 4. It is the transcendental vacuum and of a wholly inconceivable nature; and yet how wonderous it is, that we call this our world, our earth and the sphere of our action. 5. How it appears as a duality (apart from the unity of God), and how these worlds and mountains seen as separate and solid bodies of themselves; when they are in reality but the pellucid sky appearing as thick and opaque to our misconception of them. 6. This creation and the future world, are as the dreams that we see, but working of our imagination; while it is the intellect only that shows itself as these intelligible objects, which could not otherwise present their visible aspects to our conceptions of them. 7. The thought that I am situated in heaven or hell in this life, makes this world appear as such unto us; because the visibles are all objects or creatures of our consciousness of them. (It is the mind that makes a heaven or hell). 8. There is nothing as visible or its vision, nor this world or its creation, unless it is caused as such, by the intellect within us; it is neither a scene in our waking or sleeping, nor is this anything as real in its nature. 9. If this be but an erroneous sight, how could the negative error produce this positive spectacle, should it <be> but a false conception of the mind, then tell me, O sage, how could this blank fallacy bring forth the thought of this real existence. 10. It is not possible for error, to creep into the infallible mind of omniscience; nor is it probable that error should reign over this perfect creation at large; it is therefore the Lord himself, that exhibits his glory in this manner. 11. What can we think otherwise of the continuity of space, infinity of vacuum and infinity of time, than they are the attributes of omnipotence; and how are we to look on the transparency of the air and crystal, without thinking them as manifestation of his nature?