39. It does not befit any body to say that, the transcendence and tranquility of God, supports the material and moving world upon it; nor that a corporeal body (the corpus mundi), is an imperishable thing (as the divine spirit). 40. Our perception of the world having a form, is no proof of its reality; because there is no truth whatever in the many curious forms, that present themselves before us in our dreams. (This is a refutation of the Buddhists’ reliableness in perception). 41. It is an unprecedented dream, that presents us the sight of the world, of which we had no innate or preconceived idea in us; while our usual dreams are commonly known, to be the reproduced representations, of our former impressions and perceptions, and the results of our past remembrances of things &c. 42. It is not a day dream as some would have it to be, because the night dreams disappear in the day time; but how does a dreamer of his own funeral at night, come to see himself alive upon his waking in the day? (This continuous sight of the world day by day, is not comparable to a transient dream by day or night, but a permanent one in the person of the Great God himself). 43. Others again maintain that, no bodiless things can appear in our dream, since we dream of certain bodies only; but this tenet has no truth in it, since we often dream of, as well as see the apparitions of bodiless ghosts both by day and night. 44. Therefore the world is not as false as a dream, but an impression settled like a dream in our very conscious soul; it is the formless deity, that manifests itself in the various forms of this world, to our understandings. 45. As our intellect remains alone and in itself, in the forms and other things, appearing as dreams unto us in our sleep; so doth Brahma remain solely in himself in the form of the world we see: for God being wholly free and apart from all, can not have any accompaniment with him. 46. There is nothing that is either coexistent or inexistent in him (that is what can be either affirmed or denied of him); because we have no concept or conception of him ourselves, nor do we <have> any notion or idea we are to form of him. 47. What is this nameless thing, that we can not know in our understanding; it is known in our consciousness (_i.e._ we are conscious of it), but it is in _esse_ or _non-esse_, we know nothing of (this world). 48. It is an inexistence appearing as existent, as also an existence seeming to be unexistent; all things are quite manifest in it at all times and in all forms (but how and whence they are is quite unknown). 49. It is the development of Brahma in Brahma, as the sky is evolved in vacuity; for nothing can be found to fill the vacuum of Brahma, except Brahma himself (or his own essence). 50. There I, my seeing and my sight of the world, is all mere fallacy; it is the calm and quiet extension of the Divine intellect only, that fills the infinite vacuity of his own spirit, and naught beside.