on the mind. Here upon earth, at least, philosophy, I am per. suaded, will always in vain call upon us to look upon qualities as things. The will may assent-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 acquiescence of reason, that I find it difficult to distinguish between 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 ratiocination 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 vanishing, the effect only, and perhaps only partially, remains.

"These considerations have led me to think that some good results might ensue from a series of well-directed questions propounded to me while mesmerized. 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 de duced 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 be. came 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 scundly.

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 hesitation and speaking as if with effort.] I must die.

P. Does the idea of death afflict you?

V. [Very quickly.] No-no!

P. Are you pleased with the prospect ?

ter.

V. If I were awake I should like to die, but now it is no matThe 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 în u low, fluctuating tone, and with every sign of the most profound veneration.]

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 grudations of matter of which man knows nothing; the grosser impelling the finer, the finer pervading the grosser. The atmosphere, for example, impels the electric principle, while the elec tric principle permeates 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 permeation 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 embody in the word "thought," is this mat ter 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 quiescence, is (as nearly as we can conceive it) what men call mind. And the power of self-movement (equivalent in effect to human volition) is, in the unparticled matter, the result of its unity 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 lu. miniferous 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 essentially 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 irresistible inclination to class it with spirit, or with nihility. 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 entity, 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 absurdity. There will be a point-there will be a degree of rarity, at which, if the atoms are sufficiently numerous, the interspaces must vanish, and the mass absolutely coalesce. But the consideration of the atomic constitution being now taken away, the nature of the mass inevitably glides into what we con.

ceive of spirit. It is clear, however, that it is as fully matter us Defore. 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 infinitely rarified matter.

P. There seems to me an insurmountable objection to the idea of absolute coalescence ;-and that is the very slight resistance experienced by the heavenly bodies in their revolutions through space-a resistance now ascertained, it is true, to exist in sɔme 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 density. Absolute coalescence is absolute density. Where there are no interspaces, there can be no yielding. An ether, absolutely Jense, would put an infinitely more effectual stop to the progress of a star than would an ether of adamant 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 astronomical error more unaccountable than that which reconciles the known retardation 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 sidereal revolution in a very far briefer period than has been admitted by those astronomers who have en deavored to slur 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 friction of the ether in the instantaneous passage through the orb. In the one case, the retarding force is momentary 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 irreverence? [I was forced to repeal this question before the sleep-waker fully comprehended my meaning.]

V. Can you say why matter should be less reverenced than mind? But you forget that the matter of which I speak is, in all respeets, the very "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 genera!."

V. Yes. The universal mind is God. For new individual. ities, 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 " natter," 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 incar. nate portions of the divine mind. Thus man is individualized. Divested of corporate investiture, he were God. Now, the particular motion of the incarnated 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 futile 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?

I say that he will never be bodiless.