19. The Mind is Brahmá himself, who gives an external and visible form to the world, that was seated invisible in his heart; and is continually employed in the process of repeated creation and destruction of all.
20. The immaterial mind of Brahma, evolved the world from its protoplasm, which was originally seated in his heart; and thence it appeared in a different form as a counterpart of the original, or as the formless representation of something in a dream.
21. The God Brahmá though in himself dwelling with his formless mind, in his embodied form of the triple world, and of being diffused in endless forms of sensible and insensible beings therein.
22. But there was neither the earth, nor any material form, nor even anything of a visible appearance therein; it was only his mind which exhibited itself, in the form of the formless and vacuous world. (The Divine hypostasis of the personified mind of Brahma, was only a mental and aerial form, and not a material one).
23. Then the lord Brahmá thought that, this mental form of his, was nothing in substance, as it did not appear to sight; it was the Intellect only, which shone in this manner within itself, and had no solidity or substantiality in it. (The Intellect is the omniscience of God, and the Mind is the intelligence of Brahmá).
24. This mental conception or abstract contemplation of the world, is inexpressible by words, and makes the meditator remain in mute astonishment; and causes him to continue as dumb in this ordinary conduct in life. (This is the state of platonic supineness or insouciance).
25. The Intellect being infinite and unlimited, the mind is lost in infinity in its reflection; hence Brahmá having long remained in his silence, became awakened to his knowledge at last. (Brahmá the Demiurgic Mind having recovered itself from its wonder and bewilderment, becomes detached at last from the divine mind).
26. After the insensible mind of Brahmá, had come to its sense, it revolved in itself with its thoughts; as the liquid waters of the sea, turns in whirlpools by agitation.
27. So the insensible air is put to ventilation by its internal motion, and so all living souls which are identic with the calm and quiet supreme soul, slide away like the gliding waters, from their main source.
28. And as the winds and waves, which are identical with the calm air and still water, blow and flow in all directions of themselves, so the minds of living beings which are same with supreme Intellect, run in several ways in their own accord.