58. There is no causality of sensible bodies, in the Being that is without and beyond the senses (the lord having no organ of sense, nor being perceptible by the senses as all material objects); nor is the mind the cause of sensible objects, (that have the six organs and are perceptible by them); the mind being but the sixth organ only. 59. How can the one unspeakable Lord, be the varied cause of these varieties of things, passing under various denominations. How can the reality have these unrealities in itself, and how can the Infinite Void, contain these finite solid bodies in it? 60. It is the nature of a plastic body to produce a thing of a plasmic from it, as the seeds of fruits bring forth their own kinds only; but how is it possible for an amorphous void, to produce solid forms from its vacuity, or the solid body to issue forth formless mind. 61. How can you expect to derive a solid seed from a void nothing, and therefore it is a deception to think the material world to be produced, from the immaterial and formless void of the vacuous intellect. 62. There are no conditions, of the creator and creation in the supreme being; these states are the fabrications of verbiage, and bespeak the ignorance of their inventors (in the true knowledge of the deity). 63. The want of co-ordinate causes (such as the material and formal causes), as co-existent with the prime and efficient cause; disproves the existence of an active agent and his act of creation; and this truth is evident even to boys. 64. The knowledge of God alone as the sole cause, and yet acknowledging the causality of the earth and other elements; is as absurd as to say that, the sun shines and yet it is dark. (i.e. As light and darkness cannot reign together, so the spirit and matter cannot abide simultaneously from all eternity, which would amount to the belief of a duality). 65. To say that the world is the aggregate of atoms, or an atomic formation, is as absurd as to call a bow made of the horn of a hare. (This is a refutation of the Buddhistic doctrine of the formation of the visible world, from the aggregation of eternal invisible atoms). 66. If the concourse and collocation of the dull, inert and insensible material atoms would form the world; it would of its own accord make a mountainous heap here, and a bottomless deep there in the air (and not a work of such design which must be the product of infinite Intelligence). 67. Again the particles of this earth, and the atoms of air and water, are flying every day in the forms of dust and humidity from house to house and from place to place, and why do they not yet form a new hill or lake any where again? (Why no new world again).