7. Ráma rejoined:--How is it sir, that the single individuality of the prince, which was confined in one spot as that of a yogi; could be ubiquious at one and the same time, could perform the various acts of different times and places at once, by the all comprehensive universality of the mind. 8. Vasishtha replied:--O Ráma! Let the unenlightened think whatever they may, respecting this world (_i.e._ let them take its unreality for positive reality); but do you attend to what I say, regarding the light in which it is viewed by the enlightened yogis (who view it in its spiritual light, and conduct all their operations in the mind only). 9. According to spiritualists, there is no other essence, except one universal Intellect; the phenomenal are an utter inexistence, and the creation or increate entity of the world, blends into nothing. (The intellect is a formless and all-pervading essence, and acts in many ways in all places). 10. This universal Intellect is the eternal residence of and one with the eternal and universal soul; and it is this that constitutes the essentiality and universality of the Supreme soul at all times. 11. Say, who can obstruct any where or by any force the course of the great mind, which is ubiquious and all comprehensive, and exhibits itself in various forms in the endless varieties of its thoughts. (Hence there is nothing in reality, except they be but representations of the inward thoughts of the mind; or manifestations of the omnipresent One in various shapes). 12. What is it to us and what can we call to be ours, when all these sights are exhibited in the supreme soul or Intellect in all places and times; and all that is present, past and future, are comprised <in> that all-comprehending mind. 13. So that the far and near, a moment and an age, are the same to it, which is never altered in its nature (so says the sruti:--It is both near and afar, the past and the present &c.). 14. All things are situated in the soul, and yet look at the act of Ignorance, that they appear to be placed without it, as we behold them with our naked eyes (as phantasms of the hidden soul). 15. The soul is the substantial omniscience of vacuous form, and exhibits the three worlds in its vacuity, without changing its vacuousness (but shows like the magic lantern, the phantasmagoria of these in itself). 16. The universal soul appears in the universe, as both its viewer and the view in itself, or as the subjective and objective in its self-same nature; but how is it possible for the inherent soul of the apparent world, to admit of a visible form in any way, unless it be by the delusion of our understanding to think it so.