13. As the world appeared to be presented at first in its visionary form, before the view of the universal or collective mind of the creative Brahmá; so does it rise in its shadowy form in the opacous minds of all individual persons. (The world appears in its unspiritual form, to the minds of the great Brahmá and all other living beings).
14. But to the clear mind this world appears as an evanescent dream, as it appeared to Brahmá at first; and the multitudes of worlds that are discovered one after the other, are no more than the successive scenes of passing dreams in the continuous sleep of ignorance.
15. So do all living beings in their various forms, are subject to the error of believing the unreal world as a reality, though they well know it in their minds, to be no better than a continuous dream or delusion. (The varieties of living souls are included under the unintelligible terms of universal and individual:—general and particular &c.).
16. The animal soul, though possessed of intellego (or the property of the intellect); is yet liable to transgress from its original nature (of holiness and purity); and thereby becomes subject to decay, disease and death and all kinds of awe. (It is the chyuty of the fall of man from his primary purity, that brought on him all his miseries on earth).
17. The godly intellect frames the celestial and infernal regions in our dreams, by the slight vibration of the mind at its pleasure; and then takes a delight in rambling over and dwelling in them.
18. It is this divine intellect, which by its own motion, takes the form of living soul upon itself; and wanders from itself to rummage over the false objects of the deceptive senses.
19. The mind also is the supreme soul, and if it is not so it is nothing; the living and embodied is likewise a designation of the same, likening to the shadow of the substance.
20. So the supreme Brahma is said to reside in the universal Brahmá, according to the distinct view of men, with regard to the one Brahma, in whom all these attributes unite, like the water with water and the sky with air. (All these attributive words apply to and unite in the unity of Brahma).
21. Men residing in this mundane form of Brahma, and yet think it otherwise than a reflexion of the deity; just as a child looking at its own shadow in a glass, startles to think it as an apparition standing before it.