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V. There are two bodies—the rudimental and the complete; corresponding with the two conditions of the worm and the butter. Hy. What we call “ death,” is but the painful metamorphosis. Our present incarnation is progressive, preparatory, temporary. Our future is perfected, ultimate, immortal. The ultimate life is the full design.
P. But of the worm's metamorphosis we are palpably cognizant.
V. Wc, certainly—but not the worm. The matter of which our rudimental body is composed, is within the ken 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 ap preciable by those who have already acquired the ultimate life.
P. You have often said that the mesmeric state very nearly resembles death. Flow is this?
V. When I say that it resembles death, I mean that it resem. bles the ultimate life; for when I am entranced the senses of my rudimental life are in abeyance, and I perceive external things directly, without organs, through a medium which I shall employ in the ultirnate, 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 exclusion 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 unlimited com. prehension in all points but one-the nature of the volition of God - that is to say, the motion of the unparticled matter. You will 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 luminous body imparts vibration to the luminiferous ether. The vibrations gen. erate similar ones within the retina; these again communicate similar ones to the optic nerve. The nerve conveys similar onru 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 ex. ternal world; and this external world is, to the rudimental life, linited, through the idiosyncrasy of its organs. But in the ul. timate, unorganized life, the external world reaches the whole body, (which is of a substance having affinity to brain, as I have said,) with no other intervention than that of an infinitely rarer ether than even the luminiferous; and to this ether-in unison 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, nrgans are the cages necessary to confine them until fledged.
P. You speak of rudimental “ beings." Are there other rudi. mental thinking beings than man ?
V. The multitudinous conglomeration of rare matter into nebulæ, planets, suns, and other bodies which are neither nebulæ, suns, nor planets, is for the sole purpose of supplying pabulum for the idiosyncrasy of the organs of an infinity of rudimental beings. But for the necessity of the rudimental, prior to the ul. timate 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 everywhere 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 substantive vastness swallows up the star-shadows-blotting sheni 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 inorganic life, as well as in the inorganic matter generally, there is nothing to impede 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 contrived.
P. But again—why need this impediment have been produced ?
V. The result of law inviolate is perfection-right-negative happiness. The result of law violate is imperfection, wrong, positive pain. Through the impediments afforded by the num. ber, complexity, and substantiality of the laws of organic life and matter, the violation of law is rendered, to a certain extent, practicable. Thus pain, which in the inorganic life is impossible, is possible in the organic.
P. But to what good end is pain thus rendered possible ?
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 primitive life of Earth, is the sole basis of the bliss 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 generic conception of the term “ substance” itself. We must not regard it as a quality, but as a sentiment: it is the perception, in think. ing 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 tangible in Venus, which we could not be brought to appreciate as exisl. ing at all. But to the inorganic beings—to the angels—the whole of the unparicled matter is substance; that is to say, the wkole 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, eludes the organic.
As the sleep-waker pronounced these lạtter words, in a feeble Vol. 1.-12
tone, I observed on his countenance a singular expression, which somewhat alarmed me, and induced me to a wake him at once. No sooner had I done this, than, with a bright smile irra. diating all his features, he fell back upon his pillow and expired. I noticed that in less than a minute afterward his corpse had all the stern rigidity 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 discourse, been addressing me from out the region of the shadows ?
THE FACTS IN THE CASE
Of course I shall not pretend to consider it any matter for wonder, that the extraordinary case of M. Valdemar has excited discussion. It would have been a miracle had it not—especially under the circumstances. Through the desire of all parties concerned, to ke«p the affair from the public, at least for the present, or until we had farther opportunities for investigation—through our endeavors to effect this—a garbled or exaggerated account made its way into society, and became the source of many unpleasant misrepresentations; and, very naturally, of a great deal of disbelief.
It is now rendered necessary that I give the facts—as far as I comprehend them myself. They are, succinctly, these :
My attention, for the last three years, had been repeatedly drawn to the subject of Mesmerism; and, about nine months ago, it occurred to me, quite suddenly, that in the series of experiments made hitherto, there had been a very remarkable and most unaccountable omission :-no person had as yet been mesmerized in articulo mortis. It remained to be seen, first, whether, in such condition, there existed in the patient any susceptibility to the magnetic influence; secondly, whether, if any existed, it was impaired or increased by the condition ; thirdly, to what extent, or