I speak only of possibility, for, limited to what experience teaches us, we know not what may be in the sphere of beings with which we have no communication. Whatever we know of them is by divine revelation; and the object of revelation is not to teach us philosophy, but virtue.
220. To examine how far active sensibility is possible in an order different from that of our experience, not only raises curious and interesting questions, but it also gives an opportunity to explain by new reflections, the nature of this phenomenon in its relations to bodily organization. There is a special reason why we should seek to investigate this question. It consists in the interest inspired by every thing which relates to a state of existence into which we must soon enter. Short are the moments allotted to man to dwell in this world. We all hasten with astonishing rapidity to the final instant when the fragile organization which envelops our mortal spirit shall dissolve, and crumble into dust,—when the being which feels, thinks, and wills within us, shall pass to a new state, and be separated from the bodily organization. What will then be its faculties? This is a question which we cannot be indifferent to; for it concerns us, and the state of our future existence.
221. If we are asked whether a pure spirit is capable of sensible perception, we must answer negatively; because we are treating of active sensibility, which is not possible without the mediation of a body. I believe that some explanation of the question may be given. But we must first of all determine the meaning of the words. Sometimes we understand by a pure spirit, one which is not united to a body; but, more strictly speaking, the term is confined to a spirit which neither is united to a body, nor destined to this union. Thus the human soul is a spirit, but not a pure spirit; for it is either actually united to a body or is destined to this union.
It might appear at first sight that as we are limiting ourselves to the sphere of possibility, there is no difference between the two acceptations of the term; for, if it is not essentially repugnant to the soul when separated from the body, to have sensible intuition, it will not be so to other spirits. The parity is not certain; still, for the present, when speaking of pure spirits in general, I shall include souls separated from bodies.
222. What do we understand by sensing? This word may mean two things. It may mean the receiving of an impression by means of bodily organs; or it may mean simply the experiencing of the impression, independently of the bodily organ. For example: I see an object. Here is the affection called seeing, and the mechanism by which the object transmits light to the retina, and a certain impression to the brain. These are two very different things; the first is a fact of my mind; the second a modification of my body.
223. If by sensing is meant the receiving of the impression of a bodily organ, it is clear that a spirit which has no body cannot sense; but if by it is meant only the subjective affection abstracted from the medium by which it is produced or communicated, then the question is different, and the existence or non-existence of bodies cannot affect its answer either affirmatively or negatively.
224. The question then becomes this: Can a pure spirit have the various affections and representations which we call sensible?
Simplicity is not opposed to the sensitive faculty. Our soul senses, and still it is simple. The body aids it in the exercise of the sensitive faculties; but this aid is instrumental, not, however, in such a manner that the soul senses by the body, as an action is performed by means of the instrument. That which senses is the soul itself, and the instrumental action of the body consists in providing certain conditions from which sensation follows, by a physical or occasional influx. Therefore, the simplicity of a pure spirit is no argument against the sensitive faculties. Such an argument would prove too much; consequently, it proves nothing.
225. Hence there would be no intrinsical repugnance in God communicating to a pure spirit sensitive faculties; whether representative like those which place us in relation with the corporeal world, or purely subjective, like those of pleasure or pain.