10. He remains as the pure essence of intellect, in atoms of a thousand part of the particles of simple vacuity.
11. This world is verily the body of that great Intellect, how then can this mundane body (corpus mundi) come to be destroyed, without destruction of the other also (which is indestructible of its nature)?
12. As the intellect awakes in our hearts, even in our sleep and dream; so the world is present in our minds at all times, and presents unto us its airy or ideal form ever since its first creation.
13. The creation is a component part of the vacuous intellect and its rising and setting being but the airy and ideal operations of the intellect, there is no part of it that is ever created or destroyed of it at any time.
14. This spiritual substance of the intellect, is never susceptible of being burnt or broken or torn at anytime; it is not soiled or dried or weakened at all nor is it knowable or capable to be seen by them that are ignorant of it.
15. It becomes, whatever it has in its heart; and as it never perishes, so the notion of the world and all things which inhere in its heart (mind), is neither begotten nor destroyed in any wise.
16. It subsides and revives only, by cause of its forgetfulness and remembrance only at different times, and rising and setting of the notion, gives rise to the ideas of the creation and destruction of the world.
17. Whatever notion you have of the world, you become the same yourself; think it perishable, and you perish also with it; but know it as imperishable, and you become unperishing also.
18. Know then the creation and great destruction of the world, to be but recurrences of its notion and oblivion, and the two phases of the intellect only.
19. How can the production or destruction of anything, take place in the vacuity of the airy intellect; and how can any condition or change be attributed to the formless intellect at all?