collision, but which rather, by inner activity, move themselves and dead matter as well—and we shall find ourselves convinced, if not with the distinctness of demonstration, still with the presentiment of well applied reason, that immaterial beings exist. Their peculiar laws of operation we may call "spiritual," or, in so far as bodies are the medium of their operation in the material world, "organic." As these immaterial beings are self-active principles, consequently, substances and natures existing by themselves, the conclusion which suggests itself first is, that, immediately united with each other, they might form, perhaps, a great whole which might be called the immaterial world (mundus intelligibilis). For what reason could render the assertion probable that such beings of similar nature could communicate only by means of other beings (corporeal) of dissimilar nature? This latter supposition would really be much more mysterious than the first.
This immaterial world, therefore, can be regarded as a whole existing by itself, and its parts, as being in mutual conjunction and intercourse without the instrumentality of anything corporeal. The relation by means of things corporeal is consequently to be regarded as accidental; it can belong only to a few; yea, where we meet with it, it does not hinder even those very immaterial beings, while acting upon one another through matter, from standing also in their special universal relationship, so that at any time they may exercise upon one another mutual influences by virtue of the laws of their immaterial existence. Their
