It is a very natural question, and one often put by those unconversant with the nature of spiritual intercourse, how it happens that such a man as Swedenborg, sitting quietly in his chair, could see and speak with angels and spirits, and travel through vast spaces in the spiritual world. It is thus: Space and time are attributes of matter alone. Their appearances do, indeed, exist in the spiritual world, but not as the fixed and mensurable things of our material sphere. Did not our subject forbid digression, it would be easy to bring this truth down to the comprehension of every one, by reference to a few items of experience which must at some time have fallen to the lot of all. We are all, as to our minds, in constant, though insensible, communion with spirits; and from them we receive thoughts and feelings of every kind. A good man and a wicked man may be, as to the body, in the same room, while between their minds there may be the wide gulf that separated Dives and Lazarus. Now if the spiritual sight of these two men were opened, where would they be? One would be in heaven, and the other in hell; and that, too, without either moving from the place where he stood. It was in virtue of this principle of the spirit’s perfect independence of space, that Swedenborg, under the Divine guidance and protection, was led through spiritual societies of all kinds: and in his various works we have the record of the wondrous things thus heard and seen. Again, it may be asked: What is the nature of this spiritual sight so often referred to? In the words of Paul we answer: “There is a natural body, and there is a spiritual body;” and, as a consequence, there is a natural sight, and there is a spiritual sight. The natural body lives from the spiritual body, and derives its form and parts from it. The natural body is the instrument of the spiritual body, and through it as a medium, it is enabled to exist in this lower world, and in constant contact with matter. Now it is possible for the spiritual body to be raised partially above the natural body, without causing death, or the entire withdrawal of its life from the natural body. This partial withdrawal of the spiritual body, and the enjoyment of sight in the spiritual world, is what is meant by the opening of the spiritual sight. Time forbids us to draw upon the innumerable illustrations of this fact which the history of the past and the experience of the present, in conjunction with the Word of God, afford. Let one instance from the Bible suffice. In 2 Kings, vii. 8-17, we read that Elisha, compassed about with horses, chariots, and a great host, sent by the king of Syria to seize him, was on a mountain with his servant, who, full of terror, exclaimed: “Alas! my master, how shall we do? And he answered, Fear not, for they that be with us are more than they that be with them. And Elisha prayed and said, Lord, I pray thee _open his eyes_, that he may see. And the