27. As the great Brahmá and others, were the manifestations of the supreme Brahma in the beginning, so there have been many thousands more that were manifested from the same divine essence, which are known as pure intelligences, and superior orders of beings. (Such are the gods and angels and spirits of different denominations). 28. But these persons who are deluded by their ignorance of truth, to think themselves other than or apart from Brahma, and as dull and unintellectual beings, and as a distinct duality from the nature of God:-- 29. They are seen to be born again the next time, in consequence of their past actions, and accompanied with the results of those acts, whereby they are confined in their unintellectual bodies, in order to lead their unspiritual lives, quite forgetful of their divine nature, and subjected to the false belief of their materiality. 30. But such as preserve the purity of their divine character, by thinking themselves as inseparable from the Divine soul, are known here as uncontaminated by their former acts, as the persons of the divine Brahmá, Vishnu and Siva or the holy trinity. 31. All those that know the true nature of the soul, remain with its purity in the spirit of God; but such as understand it in the light of the living spirit, live in themselves as detached from the Divine soul. 32. Whenever one knows himself as a mere living being, he is then certainly accompanied by his ignorance or avidyá; and the soul takes the name of the animal spirit or life, which is conversant only with the world wherein it is situated. 33. But as he comes to know in course of time, the true and divine nature of his soul, he is then reinstated in his real state and becomes one with the supreme soul of all. 34. As the fluidity of water exhibits itself in the form of whirlpools in some waters; so the divine intellect shows the in-existent world as existent, to those understandings which are ignorant of the nature of the supreme soul. (It is the nature of the omniscient mind, to picture in itself, the appearances of things that are not in actual existence). 35. The world is the reflexion of omniscience, and not the representation of our dreaming or waking states; therefore it can have no action or property of itself, when it is nothing in reality. 36. In fact neither the knowledge of the world nor ignorance of it, or its action or motion or any of its properties, is anything in reality; all these are the results of our thought, that represents the unreal as real one unto us. 37. In truth Brahma being the very creation or the great cosmos itself, is verily the soul of all beings; it is in vain therefore to suppose our prior acts as cause of our births. That God is the creator of the universe, is a mere assumption made from his omnipotence (which is supposed to make everything out of nothing; but as _ex nihilo nihil fit_, God is himself diffused throughout all nature).