51. The manifestation in the intellectual vacuum, takes possession of the mind like a phantom; which represents the unreal world as a reality before it, as the false phantom of <a> ghost, takes a firm hold on the mind of an infant.
52. Although the world is an unreality, yet we have a notion of it as something real in our empty intellect; and this is no other than the embodiment of a dream, which shows us the forms of hills and cities in empty air.
53. The intellect represents itself as a hill or a Rudra, or as a sea or as the God Virát himself; just <as> a man thinks in his dream, that he sees the hills and towns in his empty mind.
54. Nothing formal that has any form, can be the result of a formless cause (as God); hence the impossibility of the existence of the solid world, and of its formal causes of atomic elements, at the great annihilation both prior to creation, as also after its dissolution. It is therefore evident, that the world is ever existent in its ideal form only in the Divine Mind.
55. It is a mere uncaused existence, inherent in its vacuous state in the vacuous Mind; and what is called the world, is no more than an emptiness appertaining to the empty Intellect.
56. The minds of ignorant people are as glassy mirrors, receiving the dim and dull images of things set before their senses; but those of reasoning men are as clear microscopes, that spy the vivid light of the Divine Mind that shines through all. (This light is called Pratyagnánátma or the nooscopic appearance of Divine soul).
57. Therefore they are the best of men, who shun the sight of visible forms; and view the world in the light of intellectual vacuity; and remain as firm as rocks in the meditation of the steady Intellect, and place no faith or reliance on anything else.
58. The Intellect shows the revolution of the world in itself by its incessant act of airy intellection; as the sea displays its circuition throughout the watery world, by the continual rotation of its whirlpools.
59. As the figurative tree of our desire, produces and yields our wished for fruits in a moment, so the intellect presents every thing before us, that is thought of in an instant. (It is the subjective mind, that shows the objects of its thought within itself).
60. As the mind finds in itself, its wished-for gem and the fruit of its desire; in the same manner doth the internal soul, meet with its desired objects in its vacuous self in a minute.