26. Think not the solid rock to have any solidity in it, nor the fluid waters any fluidity in them; do not think the empty firmament to be a vacuity, nor the passing time to have any flight or counting of it. (All these are seemingly so, but they are nothing in reality).
27. All things are fixed in their formless, invariable and ideal states in the divine intellect; but it is the fallacious and fickle nature of the human mind, to give and view them in different forms, according to its own fancy.
28. The mind views the non-created eternal ideas of the intellect, as created objects before its sight, just as it sees rocks where there are no rocks, and the sky in a skyless place in its dream.
29. As the formless and insensible mind, sees the formal world in its sleep, as if it were in its waking state; so does it see the invisible and formless world in its visible form, during its waking hours of the day also.
30. As the motion of air always takes place amidst the air at rest (i.e. as the winds fluctuate amidst the still air); so also doth the spirit of Brahma, oscillate in his own spirit incessantly, and without its rise or fall.
31. This world resides in the same manner in the divine spirit of Brahma as the property of fluidity is inherent in water; and vacuity appertains to vacuum; and as substantiality is essential to all substances in the abstract.
32. The world is neither adventitious nor extraneous to the soul, and does not occur to or transpire from it, in the life or deaths of any body; it is causeless and comes from no cause, and is neither joined with nor set separate from the divine spirit.
33. The One that has no beginning nor end; nor has any indication of itself; that is formless and is of the manner of the intellectual vacuum only, can never become the cause of the visible and material creation. (Therefore the world is to be supposed to exist in its ideal and immaterial form, in the vacuity of the divine intellect).
34. Thus as the forms and features of a whole body, are but parts and properties of its entirety tout ensemble; so is this vacuous world situated, in the undivided and formless vacuity of Brahma (“as parts of one undivided whole”, Pope).
35. All this is a hiatus and quietus, without its support and substratum, it is but pure intelligence, without any grossness or foulness herein; there is no entity nor nonentity here, nor can anything be said to exist or not exist (independent of the Divine Mind).