11. I thought on leaving my body in its posture of meditation, as I was sitting before; and with the vacuous body of my intellect, mix with the inane vacuum, as a drop of water mixes with water.
12. Thinking so, I was about to forsake my material frame, by sitting in my posture of Padmásana, and betaking myself to my samádhi or intense meditation, and shut my eyes closely against all external sights.
13. Having then given up my sensations of all external objects of sense, I became as void as my intellectual vacuum, preserving only the feeling of my consciousness in myself.
14. By degrees I lost my consciousness also, I became a thinking principle only; and then I remained in my intellectual sphere as a mirror of the world (i.e. to reflect the reflexions of all worldly things in their abstracted light).
15. Then with that vacuous nature of mine, I became one with the universal vacuum; and melted away as a drop of water with the common water, and mixed as an odour in the universal receptacle of empty air.
16. Being assimilated to the great vacuum, which is omnipresent and pervades over the infinite space; I became like the endless void, the reservoir and support of all, although I was formless and supportless myself.
17. In my formless (of endless space), I began to look into myriads of worlds and mundane eggs, that lay countless in my infinite and unconscious bosom.
18. These worlds were apart from, and unseen by and unknown to one another; and appeared with all their motions and manners, as mere spaces to each other (i.e. they are at such great distance that they could not be seen all at once).
19. As visions in a dream appearing thickly to a dreaming man, and as nothing to the sleeping person; so the empty space abounds with worlds to their observers, and as quite vacant to the unobservant spiritualist.
20. Here many things are born, to grow and decay and die away at last; and what is present is reckoned with the past, and what was in the womb of futurity, comes to existence in numbers.