21. As from being the viewer, it supposes itself to be the view, and thinks its imaginary world as a visible phenomenon; (i.e. believes itself both as the subjective as well as objective); so it thinks itself to be born, living and dying (by the like error of its own).
22. When the soul of its own nature ceases to cast its reflexion, or suppresses it within itself, and remains quietly in the vacuous sphere of divine intellect, by assimilating itself with the universal soul of Brahma, it is then said to be quietus of quiet in death. (The word for death in the text is Sánta-Samita or extinct, or instinct in the divine soul).
23. The emission and intromission of its reflexion, are as natural to the ignorant and imperfect living soul of animal beings; as oscillation and calm are congenital with air (or as respiration and inspiration with breath).
24. Now as you see in the city of your imagination, the growth, decay and death of people, at different times and places;—
25. So it is the nature of this imaginary city of God, to exhibit these changes everywhere, as in the cases of animals, vegetables and all things in all the three worlds.
26. But God neither wills nor does everything himself, in this creation of his will, but he acts by general laws and secondary causes, as in the cricket play of boys, and growth of grass from grass, and production of trees and their fruits &c. from seeds.
27. It is the nature of the almighty intellect of God, to bring forth forthwith to being whatever it wills to be and appear. (The almighty thought, will or word, is variously said to be the prime cause of all).
28. All things being originally of intellectual form, appear afterwards in various forms, and with different natures; as the almighty intellect invests them with.
29. Hence everything here, is verily of an intellectual form, by their originating from the divine intellect; and as the intellect includes all things in itself, it is omniform and shows itself in any form it likes.
30. This very intellect is the omniscient and universal soul, without having its beginning, middle or end; it is omnipotent and something which is nothing, and an entity appearing as non-entity; It appears such as it remains anywhere, and shows itself as anything; it is the origin of all things and beings, and the source of all vegetables and grass.