15. It does not exist in our unconsciousness, nor does it appear to be in existence or otherwise it is not dull, insensible and unthinking beings; it is a vacuity and nullity, and utterly an intangible and imperceptible thing in our sensibility and unconsciousness of it.
16. It is the nature of the intellect to reflect in itself, and all that is seen about us, is the shadow of that reflexion; the knowledge of substantiality in this shadowy reflection, proceeds from the vanity of the intellect, and not from its nature which <is> free from mistake.
17. There can be no talk of causation, production or vegetation, in the nature of the universe; which being an absolute void, is entirely devoid of the elements of cause and effect. (Ex nihilo nihil fit &c.).
18. That which appears to be produced, is only a void in the midst of primeval vacuum (teo et beo); nor can there be the attribution of unity or duality to the infinite vacuity.
19. Yet the world appears as something existent in your mind; and as visible before your eyes; and this happens in the same manner as you have the consciousness and sight of your dreams; in the unruffled calm of your hollow sleep.
20. As imagination causes the mountains and mountainous regions, to rise in the hollow sphere of our minds; but neither is the one nor the other found to be really existent therein; such is this creation an airy working of the divine mind (and leaving no trace of it left behind).
21. Hence it is the nature of the wise and sapient, to remain as quiet and mute as motionless blocks of wood or stone; and the character of great minds, to manage themselves as wooden puppets, moving wholly as they are moved by the prime mobile power of God alone (Without being actuated by their own desire, or deeming themselves as free agents).
22. As the waves are seen to roll about on the surface waters, and as the eddies are whirling round and hurling headlong into the deep; so the whole creation and all created things, turn about the pivot of the great Brahma alone. (Not an atom herein, has an excentric course of its own).
23. As vacuity is inborn in the firmament, and undulations are immanent in the air; so are these creations inherent and inseparably connected with the divine spirit, in their amorphous or formless and ideal shapes. (This passage maintains the idealistic theory of the ancients).
24. As an air drawn castle of our will or imagination, presents a substantial shape before us with all its unsubstantialness; so does this world appear as a compact frame exhibited before us, notwithstanding its situation in the formless mind of Brahma.