20. The great kalpa ages and all periods of time, and parts of creation, are mere attributes of the intellect and the intellect but a predicate of Brahma, they all merge into the great Brahma alone.
21. The intellect is a formless and purely transparent substance, and the phenomenals are subject to its will alone; and it is according to the will or wish that one has in his heart (or mind), that he sees the object appear before him, like the fairy lands of imagination.
22. As the body of a tree is composed of its several parts, of the roots, trunk, branches, leaves, flowers, fruits and other things.
23. So the solid substance of the divine spirit, which is more translucent than the clear firmament, and which nothing can be predicated in reality, has the creation and great destructions &c. as the several conditions of its own essence.
24. So the various states of pleasure and pain, of happiness and misery, of birth, life and death, and of form and want of form, are but the different states of the same spirit.
25. And as the whole body of this spirit, is imperishable and unchangeable in its nature, so are all the states and conditions of its being also.
26. There is no difference in the nature and essence of the whole and its part, except that the one is more palpable to sight by its greater bulk than the other.
27. As our consciousness, is the root of existence of a tree; so is our consciousness the root of our belief in the existence of God.
28. This consciousness shows us the varieties of things, as something in one place and another else where; it shows us the creation as a great trunk, and all the worlds as so many trees.
29. It shows some where the great continents, as the branches of these trees and their contents of hills &c., as their twigs and leaves; some where it shows the sunshine as its flowers, and darkness as the black bark of these trees.