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P. Unorganized ?

V. Yes ; organs are contrivances by which the individual is brought into sensible relation with particular classes and forms of matter, to the exclusion of other classes and forms. The organs of man are adapted to his rudimental condition, and to that only ; his ultimate condition, being unorganized, is of unlimited comprehension in all points but one – the nature of the volition of God – that is to say, the motion of the unparticled matter. You will have a distinct idea of the ultimate body by conceiving it to be entire brain. This it is not ; but a conception of this nature will bring you near a comprehension of what it is. A luminous body imparts vibration to the luminiferous ether. The vibrations generate similar ones within the retina ; these again communicate 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 unique law – the Divine Volition. With the view of producing impediment, the organic life and matter, (complex, substantial, and law-encumbered,) were contrived.

P. But again – why need this impediment have been produced ?

V. The result of law inviolate is perfection – right – negative happiness. The result of law violate is imperfection, wrong, positive pain. Through the impediments afforded by the number, complexity, and substantiality of the laws of organic life and matter, the violation of law is rendered, to a certain extent, practicable. Thus pain, which in the inorganic life is impossible, is possible in the organic.