81. The Supreme Soul exists alone unbounded by time and space. Being the universal soul, it is the soul of all; and being omniscient, it is no dull matter at all. (Answer to “what is the undivided duality and plurality?”).
82. The Ens being but intelligence, is not perceptible to sight; there is unity and no duality in it; but all forms unite into one in the great self of the Supreme.
83. If there be a duality, it is the one and its unity. The unity and duality of the universal soul, are both as true as the light and its shade joined together.
84. Where there is no duality or any number above it, there unity also can have no application to any; and where there is no unit, there cannot be any two or more over it, which are but repetitions of the unit (except an indeterminate all or whole).
85. Anything which is so situated, is in itself such as it is; it cannot be more or less than itself; but is identic with itself like water and its fluidity. (Its plurality is but a repeated unity).
86. The multiplicity of forms which it exhibits, blends into a harmonic whole without conflicting with one another. The multifarious creation is contained in Brahma, like a tree with all its several parts in the embryonic seed.
87. Its dualism is as inseparable from it as the bracelet from its gold; and although multiformity of nature, is evident to the comprehensive understanding; yet it is not true of the true entity (of God).
88. Like fluidity of water, fluctuation of air, vacuity of the sky, is this multiformity an inseparable property of the Godhead.
89. Disquisition of unity and duality is the cause of misery to the restless spirit, it is the want of this distinction that consummates the highest knowledge.
90. The measure, measurement and measurer of all things, and the viewer, view and vision of the visible world, are all dependent on the atom of the intellect which contains them all. (i.e. The divine mind is the maker and pattern of the great fabric of the universe, which it contains and views in itself).