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 incarnate 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?
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, immortal. 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 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 appreciable 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 abeyance 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 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 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 luminous body imparts vibration to the luminiferous ether. The vibrations 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 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, 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 conglomeration 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 infinity 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 substantive vastness swallows up the star-shadows — blotting 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 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 number, 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 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 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 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 tangible in Venus, which we could not be brought to appreciate as existing at all. But to the inorganic beings
