the subject in which they inhere, just as comparable accidents, such as knowledge, power, will, and others, can be perceived by the senses.

Yet we do not now perceive these things through our outward senses. Our not perceiving them now does not preclude angels from perceiving them, nor does it preclude our perceiving them in another state. Nor does it preclude each person from perceiving what lies within another, just as he can now perceive another’s face and eyes, although a person does not see his own face and eyes. A person may thus witness in another what he does not witness in himself. These matters have been discussed at length elsewhere.

Moreover, perception is of two kinds: outward perception, whereby a person perceives things through his external senses—seeing them, hearing them, and touching them with his skin—and inward perception, whereby a person perceives what is within himself, such as pleasure and pain, love and hatred, joy and sorrow, strength and weakness, and other things.

The soul perceives things that the body does not perceive. Likewise, someone who experiences a kind of detachment, in sleep or otherwise, perceives things that others do not perceive.

After death, the soul’s detachment is greater, so it sees and perceives things that it does not now see or perceive.

Some people experience something that enables them to see with their own eyes and hear with their own ears what those present neither see nor hear, just as the prophets see the angels and hear