9. The changes that appear to take place in the spirit of God, are as extraneous as the different colours that paint the vault of heaven, and the various jewelleries which are wrought upon gold; these have no intrinsic essentiality, and never affect the tranquillity of the divine spirit, nor the uniform serenity of the empty sky, nor the nature of the pure metal of gold.
10. As the Lord is self-born, so is his eternal will inherent in and born with himself; and what we call as free will or fate, depend on the nature of our knowledge of them.
11. Think yourself as something, and you become a bondsman to your desires; but believe yourself as nothing, and you are as free and enfranchised as free air itself.
12. It is the certain knowledge or conviction of thyself as a reality, and that thou art subject either to bondage or freedom, that constitutes thy personality.
13. It is the privation of thy knowledge of thyself or thy egoistic personality, that leads thee to thy consummation; whereas thy knowledge of thy personality exposes thee to danger; therefore think thyself as himself and not thyself (according to the formula ("so ham ana ham," i.e. I am he and not myself) and thou art safe from all calamity. (This is no more than one's self resignation to God)).
14. No sooner you get rid of the conviction of yourself, than your soul is enlightened by the light of true knowledge; and you lose the sense of your personality, and become consummated in your knowledge of yourself as one with the Holy spirit.
15. The inscrutable nature of God admits of no cause, because causality refers only to what is caused and cannot come to existence without a cause, and not to the uncaused cause of all.
16. As we have no knowledge of an object which is not in existence, so we cease to have any knowledge of our personality, if we but cease to consider ourselves as caused and created beings. (The sophists to think themselves as increate and say—man an wakt budam ke hichak nabud, i.e. I exist from a time when there was nothing in existence).
17. What is this world to us if we are unconscious of ourselves, and if we are freed from our knowledge of the objective world, we see but the supreme soul remaining after all.
18. Whatever is manifest here before us, is all situated in the spirit of the lord; all these are transcendent, and are situated as such and same with the full and transcendental spirit of God. (The fulness of the world, abides in the fulness of the divine spirit).