 The question of identifying specific acts through which one's reverence might be expressed is ultimately a matter of indifference to the philosopher. Thus, he advises the king not to be concerned about which “divine Law” to follow and what language, speech, or actions to employ in worship. If something is nevertheless deemed necessary in order to cultivate the appropriate character traits or, beyond that, to govern oneself and others, then the king should simply create his own religion or adopt one of the intellectual nomoi already composed by the philosophers to serve as his religion. Still, all of this is peripheral to the principal task, that of purifying one's soul of doubts, errors, misunderstandings, and other defects after acquiring genuine knowledge of the universals belonging to the sciences, for this alone facilitates attachment to the Active Intellect. Once this occurs, if indeed it does, the philosopher allows that perhaps the Active Intellect will provide the king, at some future time, with knowledge of hidden matters and even commands conveyed through veridical dreams and apposite imagery. Notwithstanding this tentatively encouraging observation, the philosopher seems to conclude his exposition very much as he began it, by casting doubt upon the credibility of the king's dream, inasmuch as the king has obviously not reached this level, even while outlining with utmost brevity what a philosophic theory of prophetic dreams might look like.