45. I am the clear air of the intellect, and so art thou the empty sky also; the whole world is an entire vacuity, and there is nothing else except an everlasting and infinite vacuum (beom) every where.
46. The soul is identic with pure knowledge, it is free from sensational knowledge, and beyond the conscious knowledge of others. I cannot call it anything otherwise than the self or soul.
47. Yet it is the fashion of disputants in order to maintain their own ground, or for the salvation of their pupils to multiply the egoism of the one soul, and to distribute it into a thousand branches.
48. When a living soul remains calm and quiet notwithstanding the management of its worldly affairs; and is as motionless as a living carcass, it is said to have attained its perfect state.
49. This state of perfection consists in refraining from external exercise and devotion, and persistence in continual meditation; feeling no sensation of pain or pleasure, and being unconscious of one’s self-existence, and the co-existence of all others besides.
50. Freedom from egoism and the consciousness of all other existence, brings on the idea of a total inexistence and emptiness, which is altogether beyond thought and meditation. (For none can think of a nothing). All attempt to grasp a nullity, is as vain as a blind man’s desire to see a picture.
51. The posture of sitting unmoved as a stone, at the shocks and turn backs (or drakes and ducks) of fortune; is verily the state of nirvána or deathless coma of a sensible being. (The figures of saints are as unmoved as statues).
52. This state of saintly anaesthesia is not marked by others, nor perceived by the saint himself; because the knowing sage shuns the society of men in disgust, and is enlightened with his spiritual knowledge within himself.
53. In this state of spiritual light, the sage loses sight of his egoism and tuism and all others and beholds the only one unity, in which he is extinct and absorbed in pure and unsullied felicity.
54. It is the intellection of the intellect, that is said to be conversant with the intelligibles (or the operation of the subjective soul on the objective); this is the cause of the creation of the world, which is the cause of our bondage and continual woes (in our repeated births and deaths).