13. Now as men of steady minds, find themselves to be soaring to heaven, in the company of the siddhas and clad in all their glory; those of fickle and unsubdued minds, have to take great pains, in order to confine the fleeting object of their contemplation under their control. (It is often dangerous to the unadept novice in meditation, to let slip the object of his contemplation from his grasp). 14. The world is altogether an unsubstantial and imperceptible thing; and is ever as silent and a serene void, as the vacuum of the intellect (or the Divine mind). It appears however as a solid and compact mass, according as the notion we have of it in our consciousness. (_i.e._ This nothing is thought of <as> something, according to our mistaken notion or conception of it). 15. It does not exist in our unconsciousness, nor does it appear to be in existence or otherwise it is not dull, insensible and unthinking beings; it is a vacuity and nullity, and utterly an intangible and imperceptible thing in our sensibility and unconsciousness of it. 16. It is the nature of the intellect to reflect in itself, and all that is seen about us, is the shadow of that reflexion; the knowledge of substantiality in this shadowy reflection, proceeds from the vanity of the intellect, and not from its nature which <is> free from mistake. 17. There can be no talk of causation, production or vegetation, in the nature of the universe; which being an absolute void, is entirely devoid of the elements of cause and effect. (Ex nihilo nihil fit &c.). 18. That which appears to be produced, is only a void in the midst of primeval vacuum (teo et beo); nor can there be the attribution of unity or duality to the infinite vacuity. 19. Yet the world appears as something existent in your mind; and as visible before your eyes; and this happens in the same manner as you have the consciousness and sight of your dreams; in the unruffled calm of your hollow sleep. 20. As imagination causes the mountains and mountainous regions, to rise in the hollow sphere of our minds; but neither is the one nor the other found to be really existent therein; such is this creation an airy working of the divine mind (and leaving no trace of it left behind). 21. Hence it is the nature of the wise and sapient, to remain as quiet and mute as motionless blocks of wood or stone; and the character of great minds, to manage themselves as wooden puppets, moving wholly as they are moved by the prime mobile power of God alone (Without being actuated by their own desire, or deeming themselves as free agents). 22. As the waves are seen to roll about on the surface waters, and as the eddies are whirling round and hurling headlong into the deep; so the whole creation and all created things, turn about the pivot of the great Brahma alone. (Not an atom herein, has an excentric course of its own).