Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/102

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halation from something of the kind; scarcely any one thinks that they are really and actually substance and form. Those who see that they are substance and form, yet perceive love and wisdom out of their subject, as issuing from it; and that which they perceive out of the subject, as issuing from it, though it is perceived as a something volatile and floating, they also call substance and form; not knowing that love and wisdom are the subject itself, and that what is perceived as a something volatile and floating without it is only an appearance of the state of the subject within itself. The reasons why this has not heretofore been seen are several: one is, that appearances are the first things from which the human mind forms its understanding, and that it cannot shake them off but by an investigation of the cause; and if the cause lies very deep, it cannot investigate it without keeping the understanding, for some time, in spiritual light, in which it cannot keep it long, by reason of the natural light which continually draws it down. The truth however is, that love and wisdom are very and actual substance and form, and constitute the subject itself.

But as this is contrary to appearance, it may seem not to merit belief unless it be shown, and it cannot be shown, except by such things as a man can perceive by his bodily senses; wherefore it shall be shown by them. A man has five senses, which are called feeling, taste, smell, hearing, and sight. The subject of feeling is the skin, with which a man is encompassed, the substance and form of the skin causing it to feel what is applied; the sense of feeling is not in the things which are applied, but in the substance and form of the skin, which is the subject; the sense is only an affection thereof, from the things applied. It is the same with the taste; this sense is only an affection of the substance and form of the tongue; the tongue is the subject. So with the smell; it is well known that odours affect the nose, and are in the nose, and that there is an affection thereof from odoriferous substances touching it. So with the hearing; it appears as if the hearing were in the place where the sound begins; but the hearing is in the ear, and is an affection of its substance and form; that the hearing is at a distance from the ear is an appearance. So also with the sight; it appears, when a man sees objects at a distance, as if the sight were there, but yet it is in the eye, which is the subject, and is, in like manner, an affection thereof; the distance is only from the judgment forming its conclusions of space from intermediate objects, or from the diminution and consequent obscuration of the object, the image of which is produced within the eye according to the angle of incidence. It hence appears that the sight does not go from the eye to the object, but that the image