3. There runs no river in it, nor there rises nor sinks any rock in the same; it is the mere vacuum subsisting in its infinite void, wherein the intellect reflects itself without any action or bidding or fiat of it.
4. This reflexion of the Divine Intellect, was without its utterance of “word” and quite without its “will” or “thought”. It was also without the appliance of any subsequent material (as matter), and this is the true sense of the word soul or self.
5. The soul itself is the whole world, which has no other expression for it; and being devoid of a name, it is expressible by no other name though they give many names to it.
6. Its name being nameless, whatever appellation they put to it, is not opposite but inappropriate to it; what is the good therefore of giving it a name or no name at all.
7. Its namelessness or giving it a misnomer or improper expression, is all the same; since all what is visible, is no other than a display of the wondrous fabric of the Divine Mind.
8. Whatever shines in any manner, in the empty space of the Divine mind at any time; the same shines forth even then and in that manner, as the rays of that Intellect (emanating therefrom, and concentrating into all other minds).
9. It is denominated by one as soul, by another as asat, and by some as nothing; all these are the mystery of intellect only, but in fact, all are the attributes of soul.
10. The word itself conveys the meaning of self—soul. It is without beginning and end, and no language can express it; in fact, it is an undivided whole.
11. Now listen to a long narrative which hangs on this subject, and which will serve to gladden your hearts and ears, by removing the duality from your sight, and by enlightening your understanding (with knowledge of the unity).
12. Know that there is a very large crystal stone, extending itself to thousands of leagues in space; and stretching like the solid cerulean fabric of the firmament, or as the blue sky all around us.