6. The one solid essence of the everlasting One, is diffused through all every where, as the solidity of a stone stretches throughout its parts; and all varieties blending into unity, are ever alike to him.
7. Life and death, truth and untruth, and all good and evil, are equally indifferent in that vacuous spirit, as the endless billows continually rising and falling in the waters of the deep.
8. The selfsame Brahma becomes divided, into the viewer and the view (i.e. into the subjective and the objective); the one being the intellect or the supreme, and the other the living soul (the former being the viewer of the latter). This division is known in the dreaming and waking states of the living or animal soul; when the same is both the subject as well the object in either state. (i.e. The sleeping soul dreams the living state as its object, and the living soul believes the other as object of its dream).
9. In this manner the form of the world, being exhibited as a vision in a dream, in the sphere of the divine intellect; is manifest therein as the counterpart or representation of Brahma himself, from the beginning. (This is the doctrine of the eternal ideas, being co-existent with the essence of the eternal One).
10. Therefore know this world and all things in it, to be exactly of that spiritual form, in which they are exhibited in the divine spirit; nor is there any variation in their spirituality (to materiality) owing to their appearance in various forms, as there is no change in the substance of the moon, owing to her several phases.
11. All these worlds reside and rove amidst the quiet spirit of God, in the same manner, as the waters remain and roll in waves in the midst of the calm bosom of the ocean.
12. Whatever is manifest, is manifested as the work, and that which is not apparent is the hidden cause of them; and there is no difference in them, in as much as they are both situated in that spirit, as their common centre; just as a traveller ever going forward, yet never moving from the centre of the earth. (The cause and effect both concentrate in the Lord, and there is no particle that goes out of that centre).
13. Hence the prime cause of creation is as nil, as the horn of a hare (which is a nullity in nature); search for it as much as you can, and you will find nothing (save an ectype of the eternal One).
14. Whatever appears anywhere without its <cause>, must be a fallacy of vision and mind; and who can account for the truth of an error which is untrue itself. (Falsehood is no truth).
15. How and what effect can come to existence without its cause, and what is it but an error of the brain, for a childless man to say he sees his son.