Page:Immanuel Kant - Dreams of a Spirit-Seer - tr. Emanuel Fedor Goerwitz (1900).djvu/144

 126 such as angels have, it can be comprehended, because in such there is no space. But even by a natural idea this much can be comprehended, that love and wisdom (or what is the same, the Lord, who is divine Love and divine Wisdom) cannot advance through spaces, but is present with each one according to reception."—D. L. and W., 111.

It is to be constantly borne in mind that with Swedenborg the divine Love and Wisdom are not only substantial entities, but they are the very substance itself; the divine Love being the Substance itself, and the divine Wisdom the Form itself, from which proceed all substances and all forms. On this profoundest of all metaphysical subjects Swedenborg says:—

"The idea of men in general about love and about wisdom is like something hovering and floating in thin air or ether; or like what exhales from something of this kind. Scarcely any one believes that they are really and actually substance and form. Even those who recognise that they are substance and form still think of the love and the wisdom outside the subject and as issuing from it. For they call substance and form that which they think of outside the subject and as issuing from it, even though it be something hovering and floating; not knowing that love and wisdom are the subject itself, and that what is perceived outside of it and as hovering and floating is nothing but an appearance of the state of the subject in itself. There are several reasons why this has not hitherto been seen, one of which is, that appearances are the first things out of which the human mind forms its understanding, and these appearances the mind can shake off only by the exploration of causes; and if the cause lies deeply hidden, the mind can explore it only by keeping the understanding for a long time in spiritual light; and this it cannot do by reason of the natural light which continually withdraws it. The truth is, however, that love and wisdom are the real and actual substance and form that constitute the subject itself."—D. L. W., 40.

5 (p. 49).—"The reason that there is life in all the several and most minute parts of man is, that the various and diverse things existing in him, which are called members, organs, and viscera, numerous as they are, so make one that he has no other knowledge than that he is a simple, rather than a compound being. That there is life in his most minute parts is evident from the following facts: that from his own life he sees, hears, smells, and tastes, which would not be