31. But there is no outward object at all, owing to the absence of material elements; and the want of the five principles of matter, before and at the time of first creation.
32. As there are no horns of hares, and no trees growing in the air, and as there is no son of a barren woman, nor a dark moon shining in the sky.
33. So this visible world, and these personalities of ourselves; which are mere misrepresentations of our ignorance, are things invisible and inexistent in themselves, and are seen and known by ignorant only.
34. To them the world appears as an erroneous body, and our personalities and abstractions of persons; but there is nothing as fictile or abstract to the spiritualist, who view them all in one undivided whole—the Divine spirit or soul.
35. It is consciousness the pith and marrow of the soul, that exposes all these concepts of it to light; and the manner in which it displays them to the imagination, so do they make their appearance to our sight.
36. Whenever our misconception portrays its concept in a material form, or gives a name and form to an airy nothing; we come to see the same form in our imagination, in the empty void of our mind.
37. The great Intellect has the appearance of the sky for itself, which in the ordinary use of language, is expressed by the word matter, as consisting of the four elements, and the endless void which is devoid of them.
38. The unchanging and undecaying intellect, bears to itself the form of air only; which it conceives by mistake as the stable earth; just as imaginary men believe the air built castle to a reality.
39. The intellect being an incorporeal substance, has neither this form nor that nor of any kind at all; it has its pulsation and rest of itself, like the breath and stillness of winds in the air.
40. As the intellect manifests itself in its own sphere in the two states of its volition and nolition (or action or inaction); so the world seems to be in its states of motion and quiescence; which take place in the bosom of vacuum.