2248. There was then a conversation about reflection, and it was shown that with the person on earth the case is almost the same as when I was in a place where a bell sounded every hour. When I was not reflecting on it or paying any attention to the sound of the bell, I could not tell that it had rung at all, or even that I had heard it, being without reflection. This was very often the case, which amazed me.
The same applies even to the sounds of larger bells, as well as to all other objects, one differently than another, with unlimited variety-objects both of hearing and of sight, of taste, of smell, of touch. For example, in regard to touch, without reflection one does not feel in this or that part, but when paying attention, at once there is sensation. Now, as I write, I feel that I am touching and bearing down on my pen, and that the fact is as I feel it. In short, the instances are countless that lead to the conclusion that because a spirit who so to speak puts on a person on earth does not have reflection, he therefore cannot see through the person's eyes, and that reflection cannot be given except by the Lord Alone. Neither can he hear. Spirits are constantly reflecting, as I have realized by a plain sensation, and often, in fact, a painful one, together with a feeling of pressure and a strong pulling, etc.
2248. The discourse was then concerning reflection, and it was shown that it was almost similar in man's case (to my own experience) when I was in a place where a bell sounded every hour, and exercised no reflection thereupon, or did not attend to the sound of the bell at such times I never could be aware that it had sounded, nor indeed had heard it, because without reflection [concerning it]. And this [occurred] frequently [so] that I was astonished. It was also the same with the sounds of larger bells, and likewise with all other objects. My experience with one thing was different from what it was with another [apud unum aliter ac apud alium], so that there was indefinite variety, and this as much in reference to objects of hearing as those of sight, smell, color, touch. So that as regards touch, without reflection, there is no feeling [non sentitur] in this part, or in that, but when attention is given [attenditur] immediately sensation [is perceived], as now while I write that it is so with touch, and press my pen, and [find] that it is so with it. In a word, it is the same in indefinite things. From these things it may be concluded that a spirit might, as it were, put on man, because [he has] not [man's] reflection; therefore that he cannot see through the eyes of a man, nor can reflection be given [him] except by the Lord alone. In like manner [that he cannot] hear through the ears of man - for that spirits do continually reflect I have perceived with manifest sense, and indeed very often with pain [dolore] and a sense of compression and hard attraction, etc.
2248. De reflexione tunc factus est sermo, et ostensum, quod penes hominem similiter fere se res habeat, ut dum in loco fui, ubi campana quavis hora sonabat, cum nullam reflexionem haberem super id, seu cum non attenderem ad campanae sonitum, tunc nusquam scire potui, quod sonuerit, nec quidem audiveram, quia absque reflexione; et hoc persaepe quod miratus, etiam cum sonis majorum campanarum similiter se 1
habet; et cum omnibus reliquis objectis similiter: apud unum aliter ac apud alium, sic cum indefinita varietate, tam quoad objecta auditus, quam visus, olfactus, odoris, tactus; ut quod ad tactum, absque reflexione non sentitur in hac parte vel in illa, sed dum attenditur, illico sensatio, ut nunc cum scribo, quod tactus sit et premam pennam, et quod taliter se habeat; verbo in indefinitis similiter; ex his concludi potest, quod spiritui hominem quasi induenti, quia non reflexio, ideo quod non videre possit per oculos hominis, nec dari reflexio potest, nisi a Solo Domino: similiter nec audire, nam quod reflectant spiritus jugiter 2
, hoc manifesto sensu percepi, et quidem saepe cum dolore, et sensu compressionis, et attractionis durae, etc.
Footnotes:
1. imperfectum in the Manuscript
2. The Manuscript has jugiter