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the mind in his brain, which is the consciousness in man, and 

 not by the eternal truth of his pure deductive method, because the 

 judgments upon the knowledge of the objects in his mind 

 are not by the excitements, but by the pure abstraction of the 

 objects, which are previous and beyond them. The abstraction 

 of objects is the relation of the objects to each other. As every 

 object in actuality, by its physical mechanism, is related to 

 another object, by the physical mechanism of that object, and 

 that object is also related to another one, and so on, that all the 

 objects in the endless universe are related to each other in 

 one abstraction of the mind. That the physical mechanism in 

 a body, in its time and place is nothing else but always the 

 physical mechanism in a body from an object, which was 

 previous in existence and which has changed its form to be 

 such an object with another form, that the relation or the ab 

 straction of the objects in the mind is not because these objects 

 are in existence, but because they have the possibility in abstrac 

 tion to be in existence, that the abstraction of all things contains 

 in its possibility, in its potentiality, the relation of all things 

 which can be in existence in actuality, before they were in existence, 

 therefore the judgment upon the knowledge in the mind, or 

 the relation of them, which is previous to the objects and beyond 

 them, cannot be in the brain by those excitements, which came 

 to the brain only by the reflection upon the senses from the 

 physical mechanism in the presented objects in their present 

 moments] but the consciousness in man is a reflection upon the 

 brain from outside of his physical mechanism, by the one 

 general relation in the universe which holds and correlates the 

 whole universe together by the laws of nature which are the 

 laws of intellectuality, the Divinity itself. 



The one general force of transformation, the centrality, 

 in bringing forth all mental images into actuality, brings 

 with it the general intellectuality to each particularization 

 individually. But since the general force brings forth all the 

 mental images in actuality only through the potentiality of 

 the universe, the intellectuality in these objects, therefore, 

 by their concrete u forms is only potentially; and as the one 



