24. Hence I do not recognize the existence of a vacuum or sky, anywhere and independent of our soul; nor can we expect the same sphere appearing in the souls of others, as it does in ours according to our view of it. 25. If we can perceive the light of our intellect, even at the point of our death, and disappearance of the world from us; why should we not conceive the same to be the case with others, and that they do not perceive the same intellectual light also in their consciousness. (This is an evidence of the immortality in our souls). 26. The Pupil rejoined:--If such is the case, that others who are awake, have the same view of the world, as the dreamer has in his dream; then I believe that all those that are living, have the same view of the world as those that are dying, (_i.e._ A mere faint idea of it and not a substantial one). 27. The preceptor replied:--So it is, O my intelligent lad, the world then does not appear in its real form (of a solid body to the dreamer and the dying), as it appears as a reality to the intellects of others (that are waking and living). Idealism presents the true picture of the world. 28. The world does not appear and is not anything, and nothing that is real or has any reality in it; it is a mere reflexion of the intellect, and there can be no reality in our false sight of it. 29. It is apparent everywhere, and seems to be in every way at all times; but it does not exist <in reality> in anyway, anywhere or at anytime. 30. And because it is both the real and unreal form of Brahma, it is both a reality as well as unreality likewise; and being of the intellectual void, is never destructible nor ever destroyed. 31. The vacuous entity of the supreme intellect, which exhibits the phenomena of creation and its destruction (in repeated rotation), abounds with our misery only, if we attend to its occurrences with any degree of concern; but it does not affect us at all, if we can but remain altogether unconcerned with its casualties. 32. All these appearances exist every where at all times, in the same manner as they appear to the ignorant; but in truth, they appear in no where, in any manner or at any time to the wise and learned (who know the nature of worldly delusions). 33. It is the one self-same Being that appears as a god in one place, and as a pot or clod in another. Here he is seen as a hill and there as a rill or dale; He is an arbour here, of furze or bush there, and the spreading grass in another. He is the moving and movable some where and the unmoving and unmovably else where; and He is the fire and all other elements also everywhere. 34. He is entity and nonentity, and both vacuity and solidity also; He is action and duration, and the earth and sky likewise. He is the being and not being, and their growth and their destruction likewise, and He is good as well as the evil, that attends on one and forefends another.