similar ones to the optic nerve. The nerve conveys similar ones to the brain; the brain, also, similar ones to the unparticled matter which permeates it. The motion of this latter is thought, of which perception is the first undulation. This is the mode by which the mind of the rudimental life communicates with the external world; and this external world is, to the rudimental life, limited, through the idiosyncrasy of its organs. But in the ultimate, unorganized life, the external world reaches the whole body, (which is of a substance having affinity to brain, as I have said,) with no other intervention than that of an infinitely rarer ether than even the luminiferous; and to this ether—in unison with it—the whole body vibrates, setting in motion the unparticled matter which permeates it. It is to the absence of idiosyncratic organs, therefore, that we must attribute the nearly unlimited perception of the ultimate life. To rudimental beings, organs are the cages necessary to confine them until fledged.
P. You speak of rudimental "beings." Are there other rudimental thinking beings than man?
V. The multitudinous conglomeration of rare matter into nebulæ, planets, suns, and other bodies which are neither nebulæ, suns, nor planets, is for the sole purpose of supplying pabulum for the idiosyncrasy of the organs of an infinity of rudimental beings. But for the necessity of the rudimental, prior to the ultimate life, there would have been no bodies such as these. Each of these is tenanted by a distinct variety of organic, rudimental, thinking creatures. In all, the organs vary with the features of the place tenanted. At death, or metamorphosis, these creatures, enjoying the ultimate life—immortality—and cognizant of all secrets but the one, act all things and pass everywhere by mere volition:—indwelling, not the stars, which to us seem the sole palpabilities, and for the accommodation of which we blindly deem space created—but that SPACE itself—that infinity of which the truly substantive vastness swallows up the star-shadows—blotting them out as non-entities from the perception of the angels.
P. You say that "but for the necessity of the rudimental life" there would have been no stars. But why this necessity?
V. In the inorganic life, as well as in the inorganic matter generally, there is nothing to impede the action of one simple
