8. In reality there is no destruction, nor the destructive power of Bhairava or Bhairaví (in the masculine or feminine gender); all these are but erroneous conceptions fleeting in the empty space of the intellect. (It is the bias of the mind, which presents these hobgoblins to sight).
9. These appearances are as those of the cities seen in our dream, or as a warfare shewn in our fancy; they are as the utopian realms of one’s imagination, or as the fits of our feelings on some pathetic and heart stirring description.
10. As the fairy castle is seen in the field of fancy, and strings of pearls hanging in the empty air; and as mists and vapours darken the clear atmosphere, so are there the troops of fallacies flying all about the firmament of the intellect.
11. But the clear sky of the pure intellect, shines of itself in itself; and when it shines in that state, it shows the world in itself.
12. The soul exhibits itself in its intellectual sphere, in the same manner as a figure is seen in picture; and the soul manifests also in the raging fire of final destruction. (The same soul is equally manifest in the subjective, as well as in the objective, i.e. both in itself as in all other things whatsoever).
13. I have thus far related to you, regarding the formlessness of the forms of Siva and his consort Sivání; hear me now to tell you concerning their dance, which was literally no dancing.
14. Sensation cannot exist any where (in any person), without the action of the power (lit, element) of intellection; as it is not possible for anything to be a nothing or appear otherwise than what it is. (Gloss. There can be no sensation without action of the power of intellection, as there can be no pearl-shell without the appearance of silver in it).
15. Therefore the powers of sensations and perception, are naturally united with all thing, as Rudra and his consort, who are blended together as gold and silver appearing as one and the same metal.
16. Whatever is sensation and wherever it exists, the same must be a sensible object, and have action or motion for its natural property.
17. Whatever is the action of the Intellect, whose consolidated form is called by the name Siva, the same is the cause of our motions also; and as these are actuated by our will and desires, they are called the dance or vacillations (of the intellectual power).