which I shall come must be thought out by myself; the conviction which I shall accept must be my own creation. Speak, wonderful Spirit!” I exclaimed, “whatever thou art! Speak, and I will listen. Question me, and I will answer.”
The Spirit. Thou believest that these objects here, and those there, are actually present before thee, and out of thyself?
I. Certainly I do.
Spirit. And how dost thou know that they are actually present?
I. I see them; I would feel them were I to stretch forth my hand; I can hear the sounds they produce; they reveal themselves to me through all my senses.
Spirit. Indeed! Thou wilt perhaps by and by retract the assertion that thou seest, feelest, and hearest these objects. For the present I will speak as thou dost, as if thou didst really, by means of thy sight, touch, and hearing, perceive the real existence of objects. But observe, it is only by means of thy sight, touch, and other external senses. Or is it not so? Dost thou perceive otherwise than through thy senses? and has an object any existence for thee, otherwise than as thou seest, hearest it, &c.?
I. By no means.
Spirit. Perceptible objects have, therefore, an existence for thee, only in consequence of a particular determination of thy external senses: thy knowledge of them is but a result of thy knowledge of this determination of thy sight, touch, &c. Thy declaration—‘there are objects out of myself,’ depends upon this other—‘I see, hear, feel, and so forth’?
I. This is my meaning.
