7. Consciousness itself is the thing it is conscious of (or in other words, knowledge is identic with the known; i.e. the subjective is the same with the objective), and there is no difference between them. The soul knows only itself as there is no other beside itself. (Its parichinote is its subjective knowledge, and sanchinote the objective and effect of avidyá or ignorance).
8. “Seeing the soul alone in its true light in all the three worlds,” is equivalent to the expression “all this world is the soul itself” in the Sruti, and the knowledge of this truth constitutes the perfection of man.
9. The whole being the soul, why talk of an entity or a nullity; and what meaning can there be in bondage or liberation (which appertain to the same soul?)
10. The mind is no other than its perceptions, which are manifested by God himself; and the whole being an infinite vacuum, there is no bondage nor liberation of any.
11. All this is the immense Brahma, extending in the form of this vast immensity; so you may enlarge your invisible soul by yourself, and by means of the knowledge of yourself.
12. By this comprehensive view of Brahma as all in all you can find no difference between a piece of wood or stone and your cloth; why then are you so fond of making these distinctions?
13. Know the soul as the only indestructible substance, which remains quiescent from first to the last; and know this to be the nature of your soul also.
14. Know this boundless universe with all the fixed and moving bodies it contains, to be a transcendent void; where there is no room for your joy or sorrow whatever.
15. The shapes of death and disease and of unity and duality, rise constantly in the soul, in the form of interminable waves in the sea.
16. He that remains in the close embrace of his soul, with his inward understanding, is never tempted to fall a prey to the trap of worldly enjoyments.