23. No body can deny its similitude, to the shadowy sight in a dream; it is an unreal notion, and as unsubstantial as all notions can be, and as the notion of a void is void itself.
24. This dream is no other than our consciousness of it, and the airy realms that it presents to our view for the time; so doth the Intellect show us the sight of the world, without any action or passion or instrumentality of itself.
25. So I am of the substance of the very Intellect, which is without its activity, passivity and instrumentality; and the world being unassignable to any causality or instrumentality, subsists only in our simple conception of it.
26. As the conception of one’s death in a dream, is no reality at all; and the sight of water in the mirage, is a visual deception only (so the sight of the world appearing to view, is no real existence or entity at all).
27. The vacuous intellect reflects its thoughts at first, in the clear mirror of its vacuity (or concavity); which is a mere hap-hazard of chance, and has no firm base or support (nor any form or figure of itself).
28. The world appears as fixed and firm, without its foundation anywhere; and seems to be shining brightly, with its darksome opacity; know then this fixity and this brightness of it, to be the diuturnity and glory of the eternal and glorious God.
29. The vivacity of living beings, displays the spirit of the ever living God; the air is his vacuity, and the running waters, show the vortiginous current of the eternal soul.
30. As every member of the body is constituent part of the whole frame; so all the various parts of animated and inanimate nature, constitute the entirety of the one cosmical deity. (These are but parts of one undivided whole, whose body nature is and God the soul. Pope).
31. As the crystal mirror shows the shade of everything in itself, so doth the transparency of Divine soul, exhibit the reflexions of all things in it; the silent soul is as quiet as the mute crystal, but shows the varying scenes of nature, as interminably as a clear mirror reflects everything.
32. There is no beginning or end of the supreme being (nor of his acts and attributes, which are displayed in nature); it is the intermediate of the two that is dimly seen by us, the rest is all enveloped in ignorance, though there is no ignorance in the Omniscient.