I say that these — which are the laws of mesmerism in its general features — it would be supererogation to demonstrate; nor shall I inflict9 upon my readers so needless a demonstration10 to-day. My purpose at present is a very different one indeed. I am impelled11, even in the teeth of a world of prejudice, to detail without comment, the very remarkable12 substance of a colloquy13 occurring between a sleep-waker and myself.
I had long been in the habit of mesmerizing14 the person in question (Mr. Vankirk), and the usual acute susceptibility and exaltation of the mesmeric perception had supervened. For many months he had been laboring15 under confirmed phthisis, the more distressing16 effects of which had been relieved by my manipulations; and on the night of Wednesday, the fifteenth instant, I was summoned to his bedside.
The invalid17 was suffering with acute pain in the region of the heart, and breathed with great difficulty, having all the ordinary symptoms of asthma18. In spasms19 such as these he had usually found relief from the application of mustard to the nervous centres, but to-night this had been attempted in vain.
As I entered his room he greeted me with a cheerful smile, and although evidently in much bodily pain, appeared to be, mentally, quite at ease.
“I sent for you to-night,” he said, “not so much to administer to my bodily ailment20, as to satisfy me concerning certain physical impressions which, of late, have occasioned me much anxiety and surprise. I need not tell you how skeptical21 I have hitherto been on the topic of the soul’s immortality22. I cannot deny that there has always existed, as if in that very soul which I have been denying, a vague half-sentiment of its own existence. But this half-sentiment at no time amounted to conviction. With it my reason had nothing to do. All attempts at logical inquiry24 resulted, indeed, in leaving me more sceptical than before. I had been advised to study Cousin. I studied him in his own works as well as in those of his European and American echoes. The ‘Charles Elwood’ of Mr. Brownson for example, was placed in my hands. I read it with profound attention. Throughout I found it logical but the portions which were not merely logical were unhappily the initial arguments of the disbelieving hero of the book. In his summing up it seemed evident to me that the reasoner had not even succeeded in convincing himself. His end had plainly forgotten his beginning, like the government of Trinculo. In short, I was not long in perceiving that if man is to be intellectually convinced of his own immortality, he will never be so convinced by the mere abstractions which have been so long the fashion of the moralists of England, of France, and of Germany. Abstractions may amuse and exercise, but take no hold on the mind. Here upon earth, at least, philosophy, I am persuaded, will always in vain call upon us to look upon qualities as things. The will may assent25 — the soul — the intellect, never.
“I repeat, then, that I only half felt, and never intellectually believed. But latterly there has been a certain deepening of the feeling, until it has come so nearly to resemble the acquiesence of reason, that I find it difficult to distinguish the two. I am enabled, too, plainly to trace this effect to the mesmeric influence. I cannot better explain my meaning than by the hypothesis that the mesmeric exaltation enables me to perceive a train of ratiocination26 which, in my abnormal existence, convinces, but which, in full accordance with the mesmeric phenomena, does not extend, except through its effect, into my normal condition. In sleep-waking, the reasoning and its conclusion — the cause and its effect — are present together. In my natural state, the cause vanishes, the effect only, and perhaps only partially27, remains28.
“These considerations have led me to think that some good results might ensue from a series of well-directed questions propounded29 to me while mesmerized30. You have often observed the profound self-cognizance evinced by the sleep-waker — the extensive knowledge he displays upon all points relating to the mesmeric condition itself, and from this self-cognizance may be deduced hints for the proper conduct of a catechism.”
I consented of course to make this experiment. A few passes threw Mr. Vankirk into the mesmeric sleep. His breathing became immediately more easy, and he seemed to suffer no physical uneasiness. The following conversation then ensued:-V. in the dialogue representing the patient, and P. myself.
P. Are you asleep?
V. Yes — no; I would rather sleep more soundly.
P. [After a few more passes.] Do you sleep now?
V. Yes.
P. How do you think your present illness will result?
V. [After a long hesitation31 and speaking as if with effort.] I must die.
P. Does the idea of death afflict32 you?
V. [Very quickly.] No — no!
P. Are you pleased with the prospect33?
V. If I were awake I should like to die, but now it is no matter. The mesmeric condition is so near death as to content me.
P. I wish you would explain yourself, Mr. Vankirk.
V. I am willing to do so, but it requires more effort than I feel able to make. You do not question me properly.
P. What then shall I ask?
V. You must begin at the beginning.
P. The beginning! But where is the beginning?
V. You know that the beginning is GOD. [This was said in a low, fluctuating tone, and with every sign of the most profound veneration34.]
P. What, then, is God?
V. [Hesitating for many minutes.] I cannot tell.
P. Is not God spirit?
V. While I was awake I knew what you meant by “spirit,” but now it seems only a word — such, for instance, as truth, beauty — a quality, I mean.
P. Is not God immaterial?
V. There is no immateriality — it is a mere word. That which is not matter, is not at all — unless qualities are things.
P. Is God, then, material?
V. No. [This reply startled me very much.]
P. What, then, is he?
V. [After a long pause, and mutteringly.] I see — but it is a thing difficult to tell. [Another long pause.] He is not spirit, for he exists. Nor is he matter, as you understand it. But there are gradations of matter of which man knows nothing; the grosser impelling35 the finer, the finer pervading36 the grosser. The atmosphere, for example, impels37 the electric principle, while the electric principle permeates38 the atmosphere. These gradations of matter increase in rarity or fineness until we arrive at a matter unparticled — without particles — indivisible-one, and here the law of impulsion and permeation39 is modified. The ultimate or unparticled matter not only permeates all things, but impels all things; and thus is all things within itself. This matter is God. What men attempt to embody40 in the word “thought,” is this matter in motion.
P. The metaphysicians maintain that all action is reducible to motion and thinking, and that the latter is the origin of the former.
V. Yes; and I now see the confusion of idea. Motion is the action of mind, not of thinking. The unparticled matter, or God, in quiescence41 is (as nearly as we can conceive it) what men call mind. And the power of self-movement (equivalent in effect to human volition42) is, in the unparticled matter, the result of its unity43 and omniprevalence; how, I know not, and now clearly see that I shall never know. But the unparticled matter, set in motion by a law or quality existing within itself, is thinking.
P. Can you give me no more precise idea of what you term the unparticled matter?
V. The matters of which man is cognizant escape the senses in gradation. We have, for example, a metal, a piece of wood, a drop of water, the atmosphere, a gas, caloric, electricity, the luminiferous ether. Now, we call all these things matter, and embrace all matter in one general definition; but in spite of this, there can be no two ideas more essentially44 distinct than that which we attach to a metal, and that which we attach to the luminiferous ether. When we reach the latter, we feel an almost irresistible45 inclination46 to class it with spirit, or with nihilty. The only consideration which restrains us is our conception of its atomic constitution; and here, even, we have to seek aid from our notion of an atom, as something possessing in infinite minuteness, solidity, palpability, weight. Destroy the idea of the atomic constitution and we should no longer be able to regard the ether as an entity47, or, at least, as matter. For want of a better word we might term it spirit. Take, now, a step beyond the luminiferous ether — conceive a matter as much more rare than the ether, as this ether is more rare than the metal, and we arrive at once (in spite of all the school dogmas) at a unique mass — an unparticled matter. For although we may admit infinite littleness in the atoms themselves, the infinitude of littleness in the spaces between them is an absurdity48. There will be a point — there will be a degree of rarity at which, if the atoms are sufficiently49 numerous, the interspaces must vanish, and the mass absolutely coalesce50. But the consideration of the atomic constitution being now taken away, the nature of the mass inevitably52 glides53 into what we conceive of spirit. It is clear, however, that it is as fully5 matter as before. The truth is, it is impossible to conceive spirit since it is impossible to imagine what is not. When we flatter ourselves that we have formed its conception, we have merely deceived our understanding by the consideration of infinitely54 rarefied matter.
P. There seems to me an insurmountable objection to the idea of absolute coalescence55; — and that is the very slight resistance experienced by the heavenly bodies in their revolutions through space — a resistance now ascertained56, it is true, to exist in some degree, but which is, nevertheless, so slight as to have been quite overlooked by the sagacity even of Newton. We know that the resistance of bodies is, chiefly, in proportion to their density57. Absolute coalescence is absolute density. Where there are no interspaces, there can be no yielding. An ether, absolutely dense58, would put an infinitely more effectual stop to the progress of a star than would an ether of adamant59 or of iron.
V. Your objection is answered with an ease which is nearly in the ratio of its apparent unanswerability. — As regards the progress of the star, it can make no difference whether the star passes through the ether or the ether through it. There is no astronomical60 error more unaccountable than that which reconciles the known retardation61 of the comets with the idea of their passage through an ether, for, however rare this ether be supposed, it would put a stop to all sidereal62 revolution in a very far briefer period than has been admitted by those astronomers63 who have endeavored to slur64 over a point which they found it impossible to comprehend. The retardation actually experienced is, on the other hand, about that which might be expected from the friction65 of the ether in the instantaneous passage through the orb66. In the one case, the retarding67 force is momentary68 and complete within itself — in the other it is endlessly accumulative.
P. But in all this — in this identification of mere matter with God — is there nothing of irreverence69? [I was forced to repeat this question before the sleep-waker fully comprehended my meaning.]
V. Can you say why matter should be less reverenced70 than mind? But you forget that the matter of which “mind” or “spirit” of the schools, so far as regards its high capacities, and is, moreover, the “matter” of these schools at the same time. God, with all the powers attributed to spirit, is but the perfection of matter.
P. You assert, then, that the unparticled matter, in motion, is thought.
V. In general, this motion is the universal thought of the universal mind. This thought creates. All created things are but the thoughts of God.
P. You say, “in general.”
V. Yes. The universal mind is God. For new individualities, matter is necessary.
P. But you now speak of “mind” and “matter” as do the metaphysicians.
V. Yes — to avoid confusion. When I say “mind,” I mean the unparticled or ultimate matter, by “matter,” I intend all else.
P. You were saying that “for new individualities matter is necessary.”
V. Yes; for mind, existing unincorporate, is merely God. To create individual, thinking beings, it was necessary to incarnate72 portions of the divine mind. Thus man is individualized. Divested73 of corporate71 investiture, he were God. Now the particular motion of the incarnated74 portions of the unparticled matter is the thought of man; as the motion of the whole is that of God.
P. You say that divested of the body man will be God?
V. [After much hesitation.] I could not have said this; it is an absurdity.
P. [Referring to my notes.] You did say that “divested of corporate investiture man were God.”
V. And this is true. Man thus divested would be God — would be unindividualized. But he can never be thus divested — at least never will be — else we must imagine an action of God returning upon itself — a purposeless and futile75 action. Man is a creature. Creatures are thoughts of God. It is the nature of thought to be irrevocable.
P. I do not comprehend. You say that man will never put off the body?
V. I say that he will never be bodiless.
P. Explain.
V. There are two bodies — the rudimental and the complete, corresponding with the two conditions of the worm and the butterfly. What we call “death,” is but the painful metamorphosis. Our present incarnation is progressive, preparatory, temporary. Our future is perfected, ultimate, immortal23. The ultimate life is the full design.
P. But of the worm’s metamorphosis we are palpably cognizant.
V. We, certainly — but not the worm. The matter of which our rudimental body is composed, is within the ken51 of the organs of that body; or, more distinctly, our rudimental organs are adapted to the matter of which is formed the rudimental body, but not to that of which the ultimate is composed. The ultimate body thus escapes our rudimental senses, and we perceive only the shell which falls, in decaying, from the inner form, not that inner form itself; but this inner form as well as the shell, is appreciable76 by those who have already acquired the ultimate life.
P. You have often said that the mesmeric state very nearly resembles death. How is this?
V. When I say that it resembles death, I mean that it resembles the ultimate life; for when I am entranced the senses of my rudimental life are in abeyance77 and I perceive external things directly, without organs, through a medium which I shall employ in the ultimate, unorganized life.
P. Unorganized?
V. Yes; organs are contrivances by which the individual is brought into sensible relation with particular classes and forms of matter, to the exclusion78 of other classes and forms. The organs of man are adapted to his rudimental condition, and to that only; his ultimate condition, being unorganized, is of unlimited79 comprehension in all points but one — the nature of the volition of God — that is to say, the motion of the unparticled matter. You may have a distinct idea of the ultimate body by conceiving it to be entire brain. This it is not, but a conception of this nature will bring you near a comprehension of what it is. A luminous80 body imparts vibration81 to the luminiferous ether. The vibrations82 generate similar ones within the retina; these again communicate similar ones to the optic nerve. The nerve conveys similar ones to the brain; the brain, also, similar ones to the unparticled matter which permeates it. The motion of this latter is thought, of which perception is the first undulation. This is the mode by which the mind of the rudimental life communicates with the external world; and this external world is, to the rudimental life, limited, through the idiosyncrasy of its organs. But in the ultimate, unorganized life, the external world reaches the whole body, (which is of a substance having affinity83 to brain, as I have said,) with no other intervention84 than that of an infinitely rarer ether than even the luminiferous; and to this ether — in unison85 with it — the whole body vibrates, setting in motion the unparticled matter which permeates it. It is to the absence of idiosyncratic organs, therefore, that we must attribute the nearly unlimited perception of the ultimate life. To rudimental beings, organs are the cages necessary to confine them until fledged.
P. You speak of rudimental “beings.” Are there other rudimental thinking beings than man?
V. The multitudinous conglomeration86 of rare matter into nebulae, planets, suns, and other bodies which are neither nebulae, suns, nor planets, is for the sole purpose of supplying pabulum for the idiosyncrasy of the organs of an infinity87 of rudimental beings. But for the necessity of the rudimental, prior to the ultimate life, there would have been no bodies such as these. Each of these is tenanted by a distinct variety of organic rudimental thinking creatures. In all, the organs vary with the features of the place tenanted. At death, or metamorphosis, these creatures, enjoying the ultimate life — immortality — and cognizant of all secrets but the one, act all things and pass every where by mere volition:— indwelling, not the stars, which to us seem the sole palpabilities, and for the accommodation of which we blindly deem space created — but that space itself — that infinity of which the truly substantive88 vastness swallows up the star-shadows — blotting89 them out as non-entities from the perception of the angels.
P. You say that “but for the necessity of the rudimental life, there would have been no stars.” But why this necessity?
V. In the inorganic90 life, as well as in the inorganic matter generally, there is nothing to impede91 the action of one simple unique law — the Divine Volition. With the view of producing impediment, the organic life and matter (complex, substantial and law — encumbered) were contrived92.
P. But again — why need this impediment have been produced?
V. The result of law inviolate93 is perfection — right — negative happiness. The result of law violate is imperfection, wrong, positive pain. Through the impediments afforded by the number, complexity94, and substantiality of the laws of organic life and matter, the violation95 of law is rendered, to a certain extent, practicable. Thus pain, which is the inorganic life is impossible, is possible in the organic.
P. But to what good end is pain thus rendered possible?
V. All things are either good or bad by comparison. A sufficient analysis will show that pleasure in all cases, is but the contrast of pain. Positive pleasure is a mere idea. To be happy at any one point we must have suffered at the same. Never to suffer would have been never to have been blessed. But it has been shown that, in the inorganic life, pain cannot be; thus the necessity for the organic. The pain of the primitive96 life of Earth, is the sole basis of the bliss97 of the ultimate life in Heaven.
P. Still there is one of your expressions which I find it impossible to comprehend —“the truly substantive vastness of infinity.”
V. This, probably, is because you have no sufficiently generic98 conception of the term “substance” itself. We must not regard it as a quality, but as a sentiment:— it is the perception, in thinking beings, of the adaptation of matter to their organization. There are many things on the Earth, which would be nihility to the inhabitants of Venus — many things visible and tangible99 in Venus, which we could not be brought to appreciate as existing at all. But to the inorganic beings — to the angels — the whole of the unparticled matter is substance; that is to say, the whole of what we term “space,” is to them the truest substantiality; — the stars, meantime, through what we consider their materiality, escaping the angelic sense, just in proportion as the unparticled matter, through what we consider its immateriality, eludes100 the organic.
As the sleep-waker pronounced these latter words, in a feeble tone, I observed on his countenance101 a singular expression, which somewhat alarmed me, and induced me to awake him at once. No sooner had I done this than, with a bright smile irradiating all his features, he fell back upon his pillow and expired. I noticed that in less than a minute afterward102 his corpse103 had all the stern rigidity104 of stone. His brow was of the coldness of ice. Thus, ordinarily, should it have appeared, only after long pressure from Azrael’s hand. Had the sleep-waker, indeed, during the latter portion of his discourse105, been addressing me from out the regions of the shadows?
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1
envelop
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| vt.包，封，遮盖；包围 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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phenomena
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| n.现象 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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elicited
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| 引出，探出( elicit的过去式和过去分词 ) | |
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inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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colloquy
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| n.谈话，自由讨论 | |
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mesmerizing
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| adj.有吸引力的，有魅力的v.使入迷( mesmerize的现在分词 ) | |
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laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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distressing
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| a.使人痛苦的 | |
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invalid
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| n.病人，伤残人；adj.有病的，伤残的；无效的 | |
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asthma
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| n.气喘病，哮喘病 | |
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spasms
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| n.痉挛( spasm的名词复数 )；抽搐；（能量、行为等的）突发；发作 | |
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ailment
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skeptical
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| adj.怀疑的，多疑的 | |
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immortality
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| n.不死，不朽 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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ratiocination
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| n.推理；推断 | |
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partially
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| adv.部分地，从某些方面讲 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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propounded
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| v.提出（问题、计划等）供考虑[讨论]，提议( propound的过去式和过去分词 ) | |
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mesmerized
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| v.使入迷( mesmerize的过去式和过去分词 ) | |
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hesitation
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| n.犹豫，踌躇 | |
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afflict
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| vt.使身体或精神受痛苦，折磨 | |
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prospect
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| n.前景，前途；景色，视野 | |
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veneration
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| n.尊敬，崇拜 | |
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impelling
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| adj.迫使性的，强有力的v.推动、推进或敦促某人做某事( impel的现在分词 ) | |
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pervading
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| v.遍及，弥漫( pervade的现在分词 ) | |
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impels
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| v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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permeates
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| 弥漫( permeate的第三人称单数 )； 遍布； 渗入； 渗透 | |
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permeation
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| 渗入，透过 | |
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embody
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| vt.具体表达，使具体化；包含，收录 | |
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quiescence
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| n.静止 | |
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volition
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| n.意志；决意 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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entity
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| n.实体，独立存在体，实际存在物 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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sufficiently
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| adv.足够地，充分地 | |
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coalesce
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| v.联合，结合，合并 | |
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ken
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| n.视野，知识领域 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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glides
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| n.滑行( glide的名词复数 )；滑音；音渡；过渡音v.滑动( glide的第三人称单数 )；掠过；（鸟或飞机 ） 滑翔 | |
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infinitely
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| adv.无限地，无穷地 | |
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coalescence
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| n.合并，联合 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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density
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| n.密集，密度，浓度 | |
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dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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adamant
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| adj.坚硬的，固执的 | |
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astronomical
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| adj.天文学的，（数字）极大的 | |
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retardation
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| n.智力迟钝，精神发育迟缓 | |
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sidereal
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| adj.恒星的 | |
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astronomers
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| n.天文学者，天文学家( astronomer的名词复数 ) | |
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slur
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| v.含糊地说；诋毁；连唱；n.诋毁；含糊的发音 | |
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friction
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| n.摩擦，摩擦力 | |
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orb
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| n.太阳；星球；v.弄圆；成球形 | |
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retarding
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| 使减速( retard的现在分词 )； 妨碍； 阻止； 推迟 | |
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momentary
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| adj.片刻的，瞬息的；短暂的 | |
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irreverence
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| n.不尊敬 | |
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reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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corporate
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| adj.共同的，全体的；公司的，企业的 | |
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incarnate
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| adj.化身的，人体化的，肉色的 | |
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divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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incarnated
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| v.赋予（思想、精神等）以人的形体( incarnate的过去式和过去分词 )；使人格化；体现；使具体化 | |
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futile
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| adj.无效的，无用的，无希望的 | |
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appreciable
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| adj.明显的，可见的，可估量的，可觉察的 | |
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abeyance
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| n.搁置，缓办，中止，产权未定 | |
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exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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unlimited
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| adj.无限的，不受控制的，无条件的 | |
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luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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vibration
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| n.颤动，振动；摆动 | |
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vibrations
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| n.摆动( vibration的名词复数 )；震动；感受；（偏离平衡位置的）一次性往复振动 | |
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affinity
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| n.亲和力，密切关系 | |
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intervention
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| n.介入，干涉，干预 | |
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unison
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| n.步调一致，行动一致 | |
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conglomeration
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| n.团块，聚集，混合物 | |
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infinity
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| n.无限，无穷，大量 | |
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substantive
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| adj.表示实在的；本质的、实质性的；独立的；n.实词，实名词；独立存在的实体 | |
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blotting
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| 吸墨水纸 | |
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inorganic
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| adj.无生物的；无机的 | |
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impede
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| v.妨碍，阻碍，阻止 | |
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contrived
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| adj.不自然的，做作的；虚构的 | |
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inviolate
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| adj.未亵渎的，未受侵犯的 | |
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complexity
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| n.复杂(性)，复杂的事物 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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generic
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| adj.一般的，普通的，共有的 | |
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tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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eludes
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| v.（尤指机敏地）避开( elude的第三人称单数 )；逃避；躲避；使达不到 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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afterward
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| adv.后来；以后 | |
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103
corpse
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| n.尸体，死尸 | |
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rigidity
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| adj.钢性，坚硬 | |
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105
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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