ethereal matter, the forces of which are said in physics to be heat, light, electricity and magnetism, is an intellectual reality, and is not sensible. In the same way, nature, also, in its essence is an intellectual reality and is not sensible; the human spirit is an intellectual, not sensible reality. In explaining these intellectual realities, one is obliged to express them by sensible figures because in exterior existence there is nothing that is not material. Therefore, to explain the reality of the spirit—its condition, its station—one is obliged to give explanations under the forms of sensible things because in the external world all that exists is sensible. For example, grief and happiness are intellectual things; when you wish to express those spiritual qualities you say: “My heart is oppressed; my heart is dilated,” though the heart of man is neither oppressed nor dilated. This is an intellectual or spiritual state, to explain which you are obliged to have recourse to sensible figures. Another example: you say, “such an individual made great progress,” though he is remaining in the same place; or again, “such a one’s position was exalted,” although, like everyone else, he walks upon the earth. This exaltation and this progress are spiritual states and intellectual realities, but to explain them you are obliged to have recourse to sensible figures because in the exterior world there is nothing that is not sensible.