28. Anything that is perceived in any manner, the same is thought as a manifestation of its Áker in the same manner; and the enlightened seekers of truth, find no impropriety in their belief as such. (These as they change, are the varied God. Thomson’s “The Seasons”). 29. Hence when a man is taught by the tenets of his religion, to hope for the enjoyment of flowery banks (lit.--hills), and streams flowing with nectar in paradise (lit.--heaven); it is very probable that he will meet with the same things, in his future life in the next world. (So the Moslem is taught to expect the gratification of all his carnal desires in heaven, as the promised rewards of his holy Koran. The Hindus likewise have bodily delights to expect in their different heavens). 30. Hence the acts that are done in this world by any body, are attended with their like rewards unto him in the next; and there is no inconsistency in this belief, though it appears so to the unbeliever (The adage--as you sow, so shall you reap, holds equally true in every religion with regard to future retribution, as in every case here below). 31. Should there be anything, which may be said to be permanent in this world, it must be ever present in the view of its viewer; let then any man say upon this criterion, which he does not lose the sight of all other things before his eye sight, except the ideas of things in his mind, which are ever present in his knowledge, and never lost sight of in his consciousness. 32. I have given you the analogy of our dreams and thoughts, to prove the essentiality of our notions and ideas; and whereas the worlds appertain to the will and subsists in the mind of omniscience, they are not otherwise than the essence of the Great Brahma Himself. 33. As there is nothing wanting or impossible to be produced, in the ærial castle of your imagination; so there is nothing which does not and cannot exist in the will and mind of the almighty. 34. Whatsoever is thought of in any form, in the Divine Mind, the same remains fixed therein in the very form; and the same appears to be situated in the same nature before our views in its photo or in a scenography. 35. Hence this semblance of the Divine Mind, is perceived only by our internal senses, and not perceptible to the external organs, or to both of these at once; because it is for our minds only to perceive the impressions of the eternal mind, and to impel the internal organs (by their inward efforts), to receive those reflexions. 36. As the lord has willed everything at first, so it lasts with him to the very last of his creation (_i.e._ from the very beginning of his Sankalpa, to the end of the kalpa epoch); when his will of creating the world anew, gives another form to the state of things in future.