17. Knowing the knowable (the unknown One) is to unknow one’s self and ignore the visible; as this cognition continues to dawn in the soul, the whole cosmos sinks into oblivion and seems a block of stone, without the name and sign of anything being known. CHAPTER CLXXXXIV. RÁMA’S REST IN NIRVÁNA INSENSIBILITY. Argument:--Ráma’s feeling of his comatosity, and _his relation_ of it to his preceptor Vasishtha. Ráma said:--In whatever manner and form, the living or individual soul conceives the universal soul within itself; it has the same conception or idea presented before it, agreeably to its concept thereof. (_i.e._ The divine spirit appears in the same form in us, as we think it to be). 2. All these worlds lie in concert in their spiritual state, in the boundless spirit of the great Brahma; but they appear to us in various lights, like the different rays, radiating from the one and same gem. 3. The great and bright quarry of the Divine Mind, contains all these gemming worlds in its unbounded bosom; all of which unite to shed and scatter their conjoined light upon us, like the commingled rays of the gems contained in the womb of a vast mine. 4. All these several worlds, shining together like so many lamps of a lustre; are clearly perceived by some and are imperceptible to others, as the blaze of day light is dazzling to the clear-sighted, but quite dim to the blind. 5. As the rushing of the contrary currents, describe the whirlpools in the waters of the deep; so do the contact and conflict of the elementary atoms, produce the consolidation and dissolution of worlds, which are no acts of creation. 6. The creation is everywhere but a coagulation, of the drizzling drops of the gelid intellect; who can therefore count the countless watery particles, that are incessantly oozing out of it, and are condensed in the forms of worldly spherules. 7. As the part is not different in its substance, from that of the whole; so the creation is not otherwise than its creator, except in the difference of the two terms of devious significations. 8. The causeless and uncausing unity, being the archetype of infinite variety; these numberless multiplicities are only ectypes of that sole moiety, and neither a duality nor pluralities whatever; nor do these copies and counterparts, ever rise or fall apart from their original prototype (but the both are showing the same). 9. It is that intelligence which shows the intelligibles in itself; it produces these unproduced productions to view, as the sun light exposes the visibles to light. 10. It is from my inappetency of all things in existence, that I have accomplished that perfection, and acquired that prosperity for myself, which is termed _insouciance_ or the nirvána extinction.