Collected Works of Poe - Edgar Allan Poe (best books to read for self improvement txt) 📗

WHATEVER doubt may still envelop the rationale of mesmerism,
its startling facts are now almost universally admitted. Of these
latter, those who doubt, are your mere doubters by profession—an
unprofitable and disreputable tribe. There can be no more absolute waste
of time than the attempt to prove, at the present day, that man, by
mere exercise of will, can so impress his fellow, as to cast him into an
abnormal condition, of which the phenomena resemble very closely those
of death, or at least resemble them more nearly than they do the
phenomena of any other normal condition within our cognizance; that,
while in this state, the person so impressed employs only with effort,
and then feebly, the external organs of sense, yet perceives, with
keenly refined perception, and through channels supposed unknown,
matters beyond the scope of the physical organs; that, moreover, his
intellectual faculties are wonderfully exalted and invigorated; that his
sympathies with the person so impressing him are profound; and, finally,
that his susceptibility to the impression increases with its frequency,
while, in the same proportion, the peculiar phenomena elicited are more
extended and more pronounced.

I say that these—which are the laws of mesmerism in its
general features—it would be supererogation to demonstrate; nor shall I
inflict upon my readers so needless a demonstration; to-day. My purpose
at present is a very different one indeed. I am impelled, even in
the teeth of a world of prejudice, to detail without comment the very
remarkable substance of a colloquy, occurring between a sleep-waker and
myself.

I had been long in the habit of mesmerizing 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 laboring under confirmed phthisis, the more distressing 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 invalid was suffering with acute pain in the region of the
heart, and breathed with great difficulty, having all the ordinary
symptoms of asthma. In spasms 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 ailment, as to satisfy me concerning certain psychal
impressions which, of late, have occasioned me much anxiety and
surprise. I need not tell you how sceptical I have hitherto been on the
topic of the soul’s immortality. 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 inquiry 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 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 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 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?

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 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 gradations 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 electric 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 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 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 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 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