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GENESIS THE MIRACLES AND THE PREDICTIONS ACCORDING TO SPIRITISM > THE MIRACLES
THE MIRACLES
CHAPTER XIII - THE MIRACLES ACCORDING TO SPIRITISM
Miracles according to Theology
1. In its etymological acceptation, the word “miracle,” from mirari (Latin), admirer (French), signifies “to wonder,” an extraordinary or surprising thing. The French Academy defines this word, “an act of divine power contrary to the known laws of nature.”
In its acceptance, this word has lost, like so many others, its primitive significance. In general it was, and still is, limited to a particular order of facts. The general idea of masses is that a miracle is supernatural. In the liturgical sense it is a derogation of the laws of nature by which God manifests his power. Such is, indeed, its common acceptation, which is considered its proper sense. It is only by comparison and metaphor that it is applied to ordinary circumstances of life.
One of the characteristics of a miracle, properly speaking, is that of inexplicability, which implies its accomplishment by supernatural laws; and such is the idea that is attached to it, that, if it is possible to explain a miraculous fact, it is no more a miracle, people say, no matter how surprising it may be. For the church, that which gives merit to miracles is precisely its supernatural origin and the impossibility to explain them. It adheres so strictly to this point that it regards all associations of miracles with phenomena of nature as heresy, and attempt against faith. It has gone to the extreme point of excommunicating, and even burning those who did not believe in certain miracles.
Another characteristic of a miracle is its unique or exceptional nature. From the moment when phenomenon is reproduced, be it spontaneously or by an act of will, it is implied that it is subject to a law; and thenceforth, be this law known or unknown, the event cannot be miraculous.
In its acceptance, this word has lost, like so many others, its primitive significance. In general it was, and still is, limited to a particular order of facts. The general idea of masses is that a miracle is supernatural. In the liturgical sense it is a derogation of the laws of nature by which God manifests his power. Such is, indeed, its common acceptation, which is considered its proper sense. It is only by comparison and metaphor that it is applied to ordinary circumstances of life.
One of the characteristics of a miracle, properly speaking, is that of inexplicability, which implies its accomplishment by supernatural laws; and such is the idea that is attached to it, that, if it is possible to explain a miraculous fact, it is no more a miracle, people say, no matter how surprising it may be. For the church, that which gives merit to miracles is precisely its supernatural origin and the impossibility to explain them. It adheres so strictly to this point that it regards all associations of miracles with phenomena of nature as heresy, and attempt against faith. It has gone to the extreme point of excommunicating, and even burning those who did not believe in certain miracles.
Another characteristic of a miracle is its unique or exceptional nature. From the moment when phenomenon is reproduced, be it spontaneously or by an act of will, it is implied that it is subject to a law; and thenceforth, be this law known or unknown, the event cannot be miraculous.
2. Science produces miracles every day before the eyes of the ignorant. If a really dead man be recalled to life by divine intervention, this would be a veritable miracle, because it is a fact contrary to the laws of nature; but if the man had only the appearance of death, if he has still in him the remains of latent vitality, and science or magnetic action succeeds in reanimating him, to enlightened people a natural phenomenon is presented, but to the eyes of the ignorant the fact will appear miraculous. When, in certain countries, a physicist flies an electric kite, and makes lightning strike a tree, this new Prometheus will certainly be credited with diabolical power; but Joshua arresting the movement of the sun, or rather of the Earth, by admitting this fact, we must admit a veritable miracle, for there exists no magnetizer endowed with such power to accomplish so prodigious a feat.
Centuries of ignorance have been fruitful in miracles, because all that was not understood passed for miracle. Measurably as science has discovered new laws, the circle of the marvelous has been narrowed; but, as it has not explored the whole of nature’s field, there remains still quite a large place for the miraculous.
Centuries of ignorance have been fruitful in miracles, because all that was not understood passed for miracle. Measurably as science has discovered new laws, the circle of the marvelous has been narrowed; but, as it has not explored the whole of nature’s field, there remains still quite a large place for the miraculous.
3. The marvelous, expelled from the material domain by science, has been entrenched in that of Spiritism, which has been its last refuge. Spiritism, by demonstrating that the spiritual element is one of the living forces of nature, a force continually acting concurrently with material forces, takes in the phenomena which arise in the circle of natural effects, because that like all others, they are subject to law. If the marvelous is to be expelled from the realm of spirit, it has then no more existence; then alone can we say that the age of miracles has passed (Chap. 1, n° 18).
Spiritism does not perform miracles
4. Spiritism comes, then, in its turn to do that which each science has done at its advent, to reveal new laws, and explain, consequently, the phenomena which are the result of these laws.
These phenomena, it is true, are connected with the existence of spirits, and with their intervention in the material world which has been called supernatural. But to make it really so it would be necessary to prove that spirits and their manifestations are contrary to the laws of nature, that not one of these laws produces their manifestation.
The spirit is none other than the human life or soul which survives the body. It is the real indestructible being which cannot die, while the body is only a destructible accessory. Its existence is, therefore, as natural after as during the incarnation. It is submitted to the laws governing the spiritual principle, as the body submits to those which rule the material universe; but as these two principles have a necessary affinity, as they incessantly react upon one another, as from their simultaneous action result the harmony and movement of the whole, it follows that the spiritual and material elements are parts of the same whole, one as natural as the other, and that the first is not an exception, an anomaly in the order of things.
These phenomena, it is true, are connected with the existence of spirits, and with their intervention in the material world which has been called supernatural. But to make it really so it would be necessary to prove that spirits and their manifestations are contrary to the laws of nature, that not one of these laws produces their manifestation.
The spirit is none other than the human life or soul which survives the body. It is the real indestructible being which cannot die, while the body is only a destructible accessory. Its existence is, therefore, as natural after as during the incarnation. It is submitted to the laws governing the spiritual principle, as the body submits to those which rule the material universe; but as these two principles have a necessary affinity, as they incessantly react upon one another, as from their simultaneous action result the harmony and movement of the whole, it follows that the spiritual and material elements are parts of the same whole, one as natural as the other, and that the first is not an exception, an anomaly in the order of things.
5. During the incarnation the spirit acts upon matter through the intermediation of its fluidic body, or perispirit; it is the same when discarnated. It accomplishes as spirit, and by the measure of its capacities, that which it did when on Earth; only, as it has no longer for an instrument its mortal body, it serves itself, when necessary, with the material organs of an incarnate being who is what we call a medium. It does as he does, who, unable to write himself, employs a secretary, or who, not understanding a language, is served by an interpreter. A secretary and an interpreter are mediums for an incarnated being, as a medium is the secretary or the interpreter of a spirit.
6. The element in which spirits act, and the means of execution being different from those employed during the incarnation, the effects are different. These effects only appear supernatural because they are produced through agents, who are not those by means of which men serve themselves; but from the instant when it is known that these agents are natural, and that the manifestations occur in obedience to laws, there is nothing supernatural or marvelous about them. Before the properties of electricity were known, the electricity phenomenon was regarded as miraculous by certain people. As soon as the cause was known, the miracle vanished. It is the same with spiritual phenomena, which arise no more from the setting aside of nature’s laws than do the electrical, acoustic, luminous, and other phenomena which have given rise to a crowd of superstitions.
7. However, will it not be said, you admit that a spirit can raise a table and maintain it in space without support? Isn’t that a derogation of the law of gravity? Yes, to the known law; but are all laws known? Before men had experimented with the ascending force of certain gas, who had imagined that a heavy machine, carrying several men, could soar by force of attraction? To the vulgar eye the ascent of a balloon must have appeared miraculous or diabolical. He, who had proposed a hundred years ago to transmit a dispatch five hundred leagues, and receive an answer within a few minutes, would have passed for a fool. If he had performed the feat, it would have been commonly believed that he had the Devil under his control; for then no one but the Devil was thought capable of traveling so quickly. However, now the occurrence is not only regarded as possible, but is accepted as altogether natural. Why, then, should an unknown fluid not possess the property, under given circumstances, of counterbalancing the effect of weight, as hydrogen counterbalances the weight of the balloon? An occurrence indeed, similar to that, is which takes place in the case under our notice. (See “The Mediums Book,” chap. 4).
8. The spiritual phenomena, being natural, have been produced in all ages; but because their study could not be effected by material means, with which physical science arms itself, they have remained longest in the supernatural domain whence Spiritism rescues them.
The supernatural hypothesis based upon inexplicable appearances leaves the imagination wholly free, which, wandering into the unknown gives birth to superstitious beliefs. A rational explanation founded upon natural law, leading man to a foundation in reality, gives a place of rest to imaginative flights, and destroys superstition. Far from extending the supernatural domain, Spiritism reduces it to the narrowest limits, and robs it of its last refuge. If it makes possible belief in certain facts, it prevents belief in much else, because it demonstrates in the circle of spiritual being as science in a circle of materiality, that which is possible, and that which is not. Always, however, as it makes no pretension to say the final word upon all subjects, even upon those which belong to its own realm, it does not take the position of an absolute regulator of the possible, and reserves always some knowledge for future disclosures.
The supernatural hypothesis based upon inexplicable appearances leaves the imagination wholly free, which, wandering into the unknown gives birth to superstitious beliefs. A rational explanation founded upon natural law, leading man to a foundation in reality, gives a place of rest to imaginative flights, and destroys superstition. Far from extending the supernatural domain, Spiritism reduces it to the narrowest limits, and robs it of its last refuge. If it makes possible belief in certain facts, it prevents belief in much else, because it demonstrates in the circle of spiritual being as science in a circle of materiality, that which is possible, and that which is not. Always, however, as it makes no pretension to say the final word upon all subjects, even upon those which belong to its own realm, it does not take the position of an absolute regulator of the possible, and reserves always some knowledge for future disclosures.
9. The spiritual phenomena consist in different modes of manifestation of soul or spirit during the incarnation, or in their discarnate state. It is by its manifestations that the soul reveals its existence, its survival, and its individuality; and it is judged by its effects. The cause being natural, the effect is equally so. These effects made the special object of research in the study of Spiritism, in order to arrive at knowledge as completely as possible of the nature and of the attributes of the soul, as well as of the laws which govern the spiritual principle.
10. For those who deny the independent existence of the spirit, and consequently that of the independent individuality of the surviving soul, all nature is simple tangible matter. All phenomena attaching to Spiritism are to them supernatural, and consequently chimerical. Failing to admit the cause, they cannot admit the effect; and, when the effects are patent, they are attributed by them to imagination, illusion, hallucination; they refuse to give credence to them. Their own preconceived opinions render them incapable of judging Spiritism fairly, because they deny all things which are immaterial.
11. Since Spiritism admits effects which are the consequence of the existence of the soul, it does not follow that it accepts all the qualified effects of the marvelous, or that it justifies and accredits them. To let it be the champion of all dreamers, of every utopian idea, of all systematic eccentricities, of all miraculous legends, one must have a very slight knowledge of it and its purposes. Its adversaries imagine that they can oppose it with arguments admitting no reply, when, after making learned researches, with the convulsionaries of St. Médard, the Camisards of Cevennes, or the recluses of Loudon, they have discovered patent cases of imposition that no one contests. But are these histories the gospel of Spiritism? Have its partisans denied that charlatanism has employed certain truths for its own profit that the imagination may have created, that fanaticism may have exaggerated much? Extravagances are not committed solely in its name. Is not true science abused by ignorance and true religion by excess of fanaticism? Many critics regard Spiritism as a fairy tale and popular legend, which are fictions worth no more than historical and tragic romances.
12. The spiritual phenomena are most often spontaneous, and are produced without any preparation through persons who bestow the least thought upon them; at other times they are provoked by agents known as mediums. In the first case the medium is unconscious of his mediumistic powers; in the second he acts by a knowledge of cause; hence the distinction between conscious and unconscious mediums. The latter are the more numerous, and are frequently found among obstinate and skeptical persons, who are made good witnesses in defense of Spiritism without their own knowledge or desire. The spontaneous phenomena constitute an important capital for Spiritism; for one cannot suspect the good faith of the parties through whom they are obtained, like somnambulism, which with some individuals is purely natural and involuntary, and with others induced by magnetic action. *
But let these phenomena be, or not be, the result of mental volition, the first cause is exactly the same in either instance, and detracts nothing from natural laws. Mediums, then, produce nothing absolutely supernatural; consequently they perform no miracle. The instantaneous cures often effected are no more miraculous than other effects; for they are due to the action of a fluidic agent performing the office of therapeutic agent, whose properties are no less natural because unknown until today. The title thaumaturgist, given to certain mediums by ignorant critics of the principles of Spiritism, is then altogether improper. The qualification of miraculous given to these kinds of phenomena can only give an erroneous idea of their true character.
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* “The Mediums’ Book,” chap. 5 – “Revue Spirite:” examples: December, 1865, p. 370; August, 1865, p. 231.
But let these phenomena be, or not be, the result of mental volition, the first cause is exactly the same in either instance, and detracts nothing from natural laws. Mediums, then, produce nothing absolutely supernatural; consequently they perform no miracle. The instantaneous cures often effected are no more miraculous than other effects; for they are due to the action of a fluidic agent performing the office of therapeutic agent, whose properties are no less natural because unknown until today. The title thaumaturgist, given to certain mediums by ignorant critics of the principles of Spiritism, is then altogether improper. The qualification of miraculous given to these kinds of phenomena can only give an erroneous idea of their true character.
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* “The Mediums’ Book,” chap. 5 – “Revue Spirite:” examples: December, 1865, p. 370; August, 1865, p. 231.
13. The intervention of occult intelligences in spirit phenomena renders the later no more miraculous than other phenomena which are due to invisible agents, because that the occult beings populating space are one of the powers of nature — a power whose action upon the material world is incessant as well as upon the moral.
Spiritism, in enlightening us with regard to this power, gives us the key, to a crowd of mysterious things unexplained by any other means, and which in former times must have passed for amazing prodigies of knowledge. It reveals, as does magnetism, a law hitherto unknown, or at least poorly understood; or it is more correct to say that the effects were known; for they have been produced through all time before the law was discovered, and it is only the ignorance of this law which engendered superstition. This law being now known, the marvelous disappears, and the phenomena enter into the order of natural events. Thus, by moving a table or writing prescriptions under spirit guidance, spiritists perform no miracles any more than does the physician who restores a man almost dead to life, or than the scientist does by bringing lightning from the clouds. He who would pretend, with the aid of this science, to perform miracles would be either an ignorant or an impostor.
Spiritism, in enlightening us with regard to this power, gives us the key, to a crowd of mysterious things unexplained by any other means, and which in former times must have passed for amazing prodigies of knowledge. It reveals, as does magnetism, a law hitherto unknown, or at least poorly understood; or it is more correct to say that the effects were known; for they have been produced through all time before the law was discovered, and it is only the ignorance of this law which engendered superstition. This law being now known, the marvelous disappears, and the phenomena enter into the order of natural events. Thus, by moving a table or writing prescriptions under spirit guidance, spiritists perform no miracles any more than does the physician who restores a man almost dead to life, or than the scientist does by bringing lightning from the clouds. He who would pretend, with the aid of this science, to perform miracles would be either an ignorant or an impostor.
14. Since Spiritism repudiates all pretension to the miraculous, outside of it are there miracles only in the usual acceptance of the word?
Let us first declare, that of so-called miracles having taken place before the advent of Spiritism, and which still take place in our day, the greater part, if not all, find their explanation in the new knowledge of laws just revealed. These facts enter, then, although under a new name, into the order of spirit phenomena, and as such are not supernatural. It is well understood that it acts only with authentic facts, and not with those which, under the name of miracles, are the product of an unworthy jugglery in view of taking advantage of credulity, any more than it acts with certain legendary facts which can have had in the beginning a depth of truth, but which superstition has enlarged to absurdity. Upon these facts Spiritism comes to throw light by affording means to separate truth from error.
Let us first declare, that of so-called miracles having taken place before the advent of Spiritism, and which still take place in our day, the greater part, if not all, find their explanation in the new knowledge of laws just revealed. These facts enter, then, although under a new name, into the order of spirit phenomena, and as such are not supernatural. It is well understood that it acts only with authentic facts, and not with those which, under the name of miracles, are the product of an unworthy jugglery in view of taking advantage of credulity, any more than it acts with certain legendary facts which can have had in the beginning a depth of truth, but which superstition has enlarged to absurdity. Upon these facts Spiritism comes to throw light by affording means to separate truth from error.
Does God perform miracles?
15. As to miracles, properly speaking, nothing being impossible with God, he can perform them without doubt. Has he done it? Does he ever act contrary to the laws which he has established? It does not belong to man to prejudge the acts of divinity, and to subordinate them to the feebleness of his understanding. However, we have for criterion of our judgment, in regard to divine things, the attributes even of God. To sovereign power he joins sovereign wisdom, whence it is necessary to conclude that he does nothing uselessly.
Why then should he perform miracles? In order to attest his power, it is said. But the power of God, is it not manifested in a much more striking manner by the magnificent whole of the works of creation, by the foreseeing wisdom which presides in the smallest as well as the largest of his works, and by the harmony of the laws which rule the universe, than by a few little and puerile modification which all tricksters know how to imitate? What would we think of a learned mechanic who, in order to prove his skill, should disarrange the clock which he had constructed, a masterpiece of scientific skill, in order to prove that he can deface that which he has made? On the contrary, is his knowledge not displayed by the regularity and precision of its movements?
The question of miracles, then, is not, properly speaking, in the province of Spiritism; but, sustaining itself by the reasoning that God makes nothing uselessly, this idea can be educed: that, miracles not being necessary to the glorification of God, nothing in the universe is diverted from the general laws. God does not perform miracles; since his laws are perfect, he has no need to derogate them. If there are some facts which we do not understand, it is because we have not the necessary knowledge to comprehend them.
Why then should he perform miracles? In order to attest his power, it is said. But the power of God, is it not manifested in a much more striking manner by the magnificent whole of the works of creation, by the foreseeing wisdom which presides in the smallest as well as the largest of his works, and by the harmony of the laws which rule the universe, than by a few little and puerile modification which all tricksters know how to imitate? What would we think of a learned mechanic who, in order to prove his skill, should disarrange the clock which he had constructed, a masterpiece of scientific skill, in order to prove that he can deface that which he has made? On the contrary, is his knowledge not displayed by the regularity and precision of its movements?
The question of miracles, then, is not, properly speaking, in the province of Spiritism; but, sustaining itself by the reasoning that God makes nothing uselessly, this idea can be educed: that, miracles not being necessary to the glorification of God, nothing in the universe is diverted from the general laws. God does not perform miracles; since his laws are perfect, he has no need to derogate them. If there are some facts which we do not understand, it is because we have not the necessary knowledge to comprehend them.
16. The admission that God may be able, for reasons which we cannot appreciate, derogate the laws which he has established, would make these laws no more immutable; but at least it is rational to think that God alone possesses this power. One could not admit, without denying totally that he is omnipotent, that it is allowed to the spirit of evil to eclipse the work of God by performing mighty works which may deceive even the very elect. This would imply the possession of a power equal to his own. That is a doctrine, however, which is or has been taught. If Satan has the power to interrupt the course of natural laws, whose work is the divine one? If Satan does it without the divine permission, he is more powerful than God. Moreover, God is not omnipotent if he delegates to him this power, as they pretend he does, in order to induce men more easily to commit wrong; and this theory denies sovereign goodness. In both cases it is a denial of one of the attributes of the Creator, without which he could not be God.
As to the Church, how does it distinguish the good miracles which come from God from evil ones which emanate from Satan? How can one draw the line between them? Let a miracle be official or not, it is not at least a derogation of the laws which emanate from God alone. If an individual is cured, as is said, miraculously, let it be by God or Satan, he is no less cured. It is necessary to have a very poor idea of human intelligence in order to expect that such doctrines can be accepted in our day.
The possibility of certain reputed miraculous facts being recognized, it is just to conclude, that, notwithstanding they are from the source which is attributed to them, they are natural effects which spirits or incarnated beings can employ, like all things, as their own intelligence or scientific knowledge allows them, for good or evil, according to their goodness or perversity. A perverted being can then do things which pass for prodigies to the eyes of the ignorant, by putting to profit his knowledge; but, when effects are good, it would be illogical to attribute to them a diabolical origin.
As to the Church, how does it distinguish the good miracles which come from God from evil ones which emanate from Satan? How can one draw the line between them? Let a miracle be official or not, it is not at least a derogation of the laws which emanate from God alone. If an individual is cured, as is said, miraculously, let it be by God or Satan, he is no less cured. It is necessary to have a very poor idea of human intelligence in order to expect that such doctrines can be accepted in our day.
The possibility of certain reputed miraculous facts being recognized, it is just to conclude, that, notwithstanding they are from the source which is attributed to them, they are natural effects which spirits or incarnated beings can employ, like all things, as their own intelligence or scientific knowledge allows them, for good or evil, according to their goodness or perversity. A perverted being can then do things which pass for prodigies to the eyes of the ignorant, by putting to profit his knowledge; but, when effects are good, it would be illogical to attribute to them a diabolical origin.
17. But it has been thought that religion leans upon facts which never have and never can be explained. Perhaps they never have been; but that they never can be, is another question. Does anyone know what knowledge and discoveries may be ours in the future, without alluding to the miracle of creation, the grandest of all beyond dispute, and which is now acknowledged to be within the domain of universal law? Can we not see already, under the empire of Spiritism, magnetism, somnambulism, the ecstasies, visions, apparitions, clairvoyance, instantaneous cures, trances, oral and other communications with beings of the invisible world, phenomena known from time immemorial, considered formerly as miraculous, now being demonstrated as belonging to the natural order of things in harmony with the universal laws of being? Sacred books are full of accounts of these things, which are qualified as supernatural; but, as analogous facts are found in all religious works of antiquity, some of which are more marvelous than any biblical accounts, if the truth of a religion depended upon the number and nature of these facts, Christianity could at once be swept away by Paganism.
The supernatural and the religions
18. To pretend that the supernatural is the necessary foundation of all religion, that it is the key to the whole arch of the Christian edifice, is to sustain a dangerous thesis. If one makes the truth of Christianity rest solely upon the base of miracle, he gives it but a fragile support, from which stones are detached every day. This belief, of which some eminent theologians are defenders, conducts rightly to the conclusion that, in a given time, no religion will be possible, not even the Christian religion, if that which is regarded as supernatural be demonstrated as natural; for so many arguments will be heaped against it that no one will be able to maintain the miraculous character of any fact after its naturalness has been proved. Now, the proof that a fact is no exception to natural laws is, that it can be explained by these laws, and that, being able to be reproduced by the intermediation of any individual whatever, it ceases to be the exclusive property of saints. It is not the supernatural which is essential to religion, but the spiritual principle which has been so mischievously confounded with the marvelous, and without which religion is impossible.
Spiritism considers the Christian religion at a more elevated point; it gives to it a more solid base than miracles, that is, the immutable laws of God, which rule the spiritual equally with the material principle. This base bids defiance to time and science alike; for time and science will at length sanction it.
God is no less worthy of our admiration, gratitude, or respect, because he does not derogate his laws, grand beyond all else in their immutability. He needs not the supernatural as an element in his worship. Nature is sufficiently imposing of itself, without any additions, to prove the existence of the Supreme Power. Religion will find each time less incredulous ones, the more reason sanctions it. Christianity can lose nothing by this sanction: it, on the contrary, gains by it. If anything has destroyed it, in the opinion of certain people, it is the abuse of the marvelous or supernatural.
Spiritism considers the Christian religion at a more elevated point; it gives to it a more solid base than miracles, that is, the immutable laws of God, which rule the spiritual equally with the material principle. This base bids defiance to time and science alike; for time and science will at length sanction it.
God is no less worthy of our admiration, gratitude, or respect, because he does not derogate his laws, grand beyond all else in their immutability. He needs not the supernatural as an element in his worship. Nature is sufficiently imposing of itself, without any additions, to prove the existence of the Supreme Power. Religion will find each time less incredulous ones, the more reason sanctions it. Christianity can lose nothing by this sanction: it, on the contrary, gains by it. If anything has destroyed it, in the opinion of certain people, it is the abuse of the marvelous or supernatural.
19. If we take the word “miracle” in its correct etymological sense, — in the sense simply of a wonder, — we behold incessant miracles before our very eyes. We breathe them in the air; they crowd upon our steps: for all nature is a wonder.
Can one give to the people, to the ignorant, to the weak-minded, an idea of God’s power, without showing them infinite wisdom presiding in all things? — In the admirable organisms of all that live, in the fructification of plants, in the appropriation of every part of every being to its needs, according to the place of its abode. It is necessary to make them behold the divine action in producing a blade of grass, in the expanding flower. We must show them his goodness in the sun which vivifies all things, his goodness in his solicitude for all creatures however small or feeble they may be, his foresight, in the reason of existence of everything, none of them useless, his wisdom in the good which proceeds from momentary and apparent evil. Make them comprehend that evil is really man’s own work, and that God has made everything good. Seek then, not to frighten them with pictures of endless flame, causing them to doubt the goodness of God; encourage them with the certainty of their ability to repair all the wrong they have done; show them the discoveries of science as revelations of divine law, and not as the work of Satan; finally, teach them to read the book of nature, incessantly open before them as an inexhaustible volume, wherein the wisdom and goodness of the Creator are inscribed on every page. Then they will comprehend that a Being so great, occupying himself with all, watching over all, foreseeing all, must be sovereignty powerful. The laborer will behold him while he ploughs a furrow, and the unfortunate will bless him in affliction, for he will know that unhappiness is his own fault. Then will man be truly religious, rationally so, which is far better than to encourage faith in stories of images which sweat blood, in statues which wink their eyes and shed tears.
Can one give to the people, to the ignorant, to the weak-minded, an idea of God’s power, without showing them infinite wisdom presiding in all things? — In the admirable organisms of all that live, in the fructification of plants, in the appropriation of every part of every being to its needs, according to the place of its abode. It is necessary to make them behold the divine action in producing a blade of grass, in the expanding flower. We must show them his goodness in the sun which vivifies all things, his goodness in his solicitude for all creatures however small or feeble they may be, his foresight, in the reason of existence of everything, none of them useless, his wisdom in the good which proceeds from momentary and apparent evil. Make them comprehend that evil is really man’s own work, and that God has made everything good. Seek then, not to frighten them with pictures of endless flame, causing them to doubt the goodness of God; encourage them with the certainty of their ability to repair all the wrong they have done; show them the discoveries of science as revelations of divine law, and not as the work of Satan; finally, teach them to read the book of nature, incessantly open before them as an inexhaustible volume, wherein the wisdom and goodness of the Creator are inscribed on every page. Then they will comprehend that a Being so great, occupying himself with all, watching over all, foreseeing all, must be sovereignty powerful. The laborer will behold him while he ploughs a furrow, and the unfortunate will bless him in affliction, for he will know that unhappiness is his own fault. Then will man be truly religious, rationally so, which is far better than to encourage faith in stories of images which sweat blood, in statues which wink their eyes and shed tears.
CHAPTER XIV - FLUIDS
I. Nature and Properties of Fluids Fluidic Elements
Fluidic Elements
1. Science has furnished the key to those miracles which proceed particularly from the material element, either by explaining them, or in demonstrating the impossibility of them by the laws which rule matter. But the phenomena where the spiritual element is the preponderating force, not being explainable solely by the laws of matter, escape the investigations of scientists. That is why they have more than other facts the apparent character of marvels. It is then only in the laws which rule spiritual life one can find the key for the miracles of this category.
2. The universal cosmic fluid is, as has been demonstrated, elementary primitive matter, of which the modifications and transformations constitute the innumerable varieties of the bodies of nature (Chap. X). So far as the elementary universal principle is concerned, it offers two distinct states; that of etherealization, or imponderability, that one can consider as the primitive and normal state, and that of materialization, or ponderability, which is in some sort only consecutive. The intermediary point is that of the transformation of the fluid into tangible matter; but there still is no sudden transition, for one can consider our imponderable fluids as a boundary between the two states (chap. IV, from n° 10 on).
Each one of these two states gives place necessarily to special phenomena. To the second belong those of the visible world, and to the first those of the invisible one. Those called material phenomena are, properly speaking, in the domain of science. The solution of the others, designated spiritual or psychical phenomena, because they are allied more especially to the existence of spirits, is among the prerogatives of Spiritism. But, as spiritual and material life are in incessant contact, the phenomena of these two orders are presented often simultaneously. Man, in a state of incarnation, can have only the perception of the physical phenomena which are connected with the material life. Those which belong to the exclusive domain of spiritual life escape the eye of the material senses, and can be perceived only in the spiritual state. *
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*The name psychical phenomena expresses the idea better than spiritual does, as these phenomena rest upon the properties and attributes of the soul, or rather on the perispiritual fluids, which are inseparable from the soul. This qualification attaches them more intimately to the order of natural facts, regulated by laws. One can then admit them as psychical effects without allowing them the title of miracles.
Each one of these two states gives place necessarily to special phenomena. To the second belong those of the visible world, and to the first those of the invisible one. Those called material phenomena are, properly speaking, in the domain of science. The solution of the others, designated spiritual or psychical phenomena, because they are allied more especially to the existence of spirits, is among the prerogatives of Spiritism. But, as spiritual and material life are in incessant contact, the phenomena of these two orders are presented often simultaneously. Man, in a state of incarnation, can have only the perception of the physical phenomena which are connected with the material life. Those which belong to the exclusive domain of spiritual life escape the eye of the material senses, and can be perceived only in the spiritual state. *
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*The name psychical phenomena expresses the idea better than spiritual does, as these phenomena rest upon the properties and attributes of the soul, or rather on the perispiritual fluids, which are inseparable from the soul. This qualification attaches them more intimately to the order of natural facts, regulated by laws. One can then admit them as psychical effects without allowing them the title of miracles.
3. In an etherealized state the cosmic fluid is not uniform. Without ceasing to be ethereal, it is submitted to modifications as varied in their kind and more numerous than in a state of tangible matter. These modifications constitute distinct fluids, which, although proceeding from the same principle, are endowed with special properties, and give rise to particular phenomena of the invisible world.
All being relative, these fluids have for the spirits, who are themselves fluidic, an appearance as material as that of the objects for the incarnates, and are for them that which the substances of the terrestrial world are for us. They elaborate and combine them, in order to produce determined effects, as men do with their materials, yet by different processes.
But there, as here, it is only given to the most enlightened spirits to comprehend the role of the constitutive elements of their world. The ignorant people of the invisible world are as incapable of explaining the phenomena of which they are witnesses, and in which they cooperate often mechanically, as the ignorant of Earth are of explaining the effects of light or of electricity, or of explaining the process of seeing and hearing.
All being relative, these fluids have for the spirits, who are themselves fluidic, an appearance as material as that of the objects for the incarnates, and are for them that which the substances of the terrestrial world are for us. They elaborate and combine them, in order to produce determined effects, as men do with their materials, yet by different processes.
But there, as here, it is only given to the most enlightened spirits to comprehend the role of the constitutive elements of their world. The ignorant people of the invisible world are as incapable of explaining the phenomena of which they are witnesses, and in which they cooperate often mechanically, as the ignorant of Earth are of explaining the effects of light or of electricity, or of explaining the process of seeing and hearing.
4. The fluidic elements of the spiritual world elude our instruments of analysis, and the perception of our senses. They are things suited to tangible and not to ethereal matter. Spiritual substances belong to a midst so different from ours that we can judge of them only by comparisons as imperfect as those by which a man born blind seeks to form an idea of the theory of color.
But among these fluids a few are intimately joined to corporeal life, and belong in a measure to the terrestrial universe. In default of direct perception of cause, it is possible to observe the effects of them as one can observe the fluids of a magnet, which no one has ever seen, and acquire some knowledge of their nature with precision. This study is essential; for it is the key to a multitude of phenomena, which are inexplicable by the laws of matter alone.
But among these fluids a few are intimately joined to corporeal life, and belong in a measure to the terrestrial universe. In default of direct perception of cause, it is possible to observe the effects of them as one can observe the fluids of a magnet, which no one has ever seen, and acquire some knowledge of their nature with precision. This study is essential; for it is the key to a multitude of phenomena, which are inexplicable by the laws of matter alone.
5. The starting-point of the universal fluid is the degree of absolute ethereality, of which nothing can give us an idea. Its opposite point is its transformation into material substance. Between these two extremes there exist innumerable transformations, which are allied more or less to one another. The fluids which are the nearest materiality – consequently the least pure – are composed of that which might be called the spiritual terrestrial atmosphere. In this midst are found the widely different degrees of ethereality whence the incarnated and discarnated inhabitants of the Earth draw the necessary elements for the economy of their existence. These fluids, however subtle and impalpable they may be to us, are nevertheless of comparatively gross nature to the ethereal fluids of the superior regions.
It is the same on the surface of all worlds, saving the differences of constitution and vitality proper to each. The less material life there is there, the less the spiritual fluids have of affinity with matter.
The name “spiritual fluid” is not rigidly accurate as it is really always matter more or less refined. There is nothing really spiritual, but the soul or intelligent principle. We designate fluids thus by comparison, and chiefly by reason of their affinity with spirits. They constitute the substance of the spiritual world. That is why they are called spiritual fluids.
It is the same on the surface of all worlds, saving the differences of constitution and vitality proper to each. The less material life there is there, the less the spiritual fluids have of affinity with matter.
The name “spiritual fluid” is not rigidly accurate as it is really always matter more or less refined. There is nothing really spiritual, but the soul or intelligent principle. We designate fluids thus by comparison, and chiefly by reason of their affinity with spirits. They constitute the substance of the spiritual world. That is why they are called spiritual fluids.
6. Who understands the intricate constitution of tangible matter? It is, perhaps, compact only in relation to our senses; and that which seems to prove this is the facility with which it is traversed by spiritual fluids, and the spirits to whom it is no more of an obstacle than are transparent bodies to light.
Tangible matter, having for a primitive element the ethereal cosmic fluid, must be able, by becoming disintegrated, to return to a state of etherealization, as the diamond, the hardest of bodies, can be volatized into impalpable gas. The solidification of matter is in reality only a transitory state of the universal fluid, which can return to its primitive state when the conditions of cohesion cease to exist.
Who knows even if, in a tangible state, matter is not susceptible of acquiring a sort of etherealization which would give to it peculiar properties? Certain phenomena which appear authentic tend towards such a supposition as this. We do not yet posses all the beacon-lights of the invisible world; and the future has in reserve for us, without doubt, the knowledge of new laws, which will allow us to comprehend that which is still to us a mystery.
Tangible matter, having for a primitive element the ethereal cosmic fluid, must be able, by becoming disintegrated, to return to a state of etherealization, as the diamond, the hardest of bodies, can be volatized into impalpable gas. The solidification of matter is in reality only a transitory state of the universal fluid, which can return to its primitive state when the conditions of cohesion cease to exist.
Who knows even if, in a tangible state, matter is not susceptible of acquiring a sort of etherealization which would give to it peculiar properties? Certain phenomena which appear authentic tend towards such a supposition as this. We do not yet posses all the beacon-lights of the invisible world; and the future has in reserve for us, without doubt, the knowledge of new laws, which will allow us to comprehend that which is still to us a mystery.
Formation and Properties of the Perispirit
7. The perispirit, or fluidic body of the spirits, is one of the most important products of the cosmic fluid: it is a condensation of this fluid around a focus of intelligence or soul. It is also seen that the fleshly body has also its origin in this same fluid transformed and condensed into tangible matter. In the perispirit the molecular transformation operates differently, for the fluid preserves its imponderability and its ethereal qualities. The perispiritual and carnal body have, then, their source in the same primitive element; both are of matter, although under two different states of it.
8. Spirits draw their perispirit from the place where they find themselves; that is to say, that this envelop is formed from the ambient fluids. The result is, that the constitutive elements of the perispirit must vary according to worlds. Jupiter, being a very advanced world, in comparison to the Earth, where corporeal life has not the materiality of ours, its perispiritual envelopes must be of a nature infinitely more ethereal than upon our Earth. Now, although we would not be able to exist in that world in our carnal bodies, our spirits would not be able to penetrate there with their terrestrial perispirit. In quitting the Earth the spirit leaves there its fluidic envelop, and is supplied with another appropriate to the world where he must go.
9. The nature of the fluidic envelope is always in accord with the degree of moral advancement of the spirit. Inferior spirits cannot change their inclination, and consequently cannot by desire transport themselves from one world to another. It is they whose fluidic envelope, although ethereal and imponderable as regards tangible matter, is still too heavy, if one can express it thus, in relation to the spiritual world to allow them to leave their place. It is necessary to include in this category those whose perispirit is gross enough to be confounded with their carnal body, which for this reason they believe is still alive. These spirits (and their number is great) remain on the surface of the Earth like the incarnated ones, believing themselves always to be attending to their occupations. Others, a little more dematerialized, are not sufficiently so to elevate themselves above the terrestrial regions. *
Superior spirits, on the contrary, can enter into inferior worlds, and even incarnate themselves there. They draw, from the constitutive elements of the world they enter, the materials for the fluidic and carnal envelopes appropriate to the midst where they find themselves. They, like the great lord who temporarily leaves his gilded garments to assume the peasant’s garb, without being other than the titled character he is on account of the change, will not change thereby their high estate.
It is thus that spirits of the most elevated order can manifest themselves to the inhabitants of Earth, or incarnate themselves for a mission among them. These spirits carry with them, not the envelope, but the remembrance by intuition of the regions whence they came, and which they see in thought. These are people who see among the blind people.
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* Examples of spirits believing themselves still in this world: “Revue Spirite,” Dec., 1859, p. 310; Nov., 1864, p. 339; April, 1865, p. 117.
Superior spirits, on the contrary, can enter into inferior worlds, and even incarnate themselves there. They draw, from the constitutive elements of the world they enter, the materials for the fluidic and carnal envelopes appropriate to the midst where they find themselves. They, like the great lord who temporarily leaves his gilded garments to assume the peasant’s garb, without being other than the titled character he is on account of the change, will not change thereby their high estate.
It is thus that spirits of the most elevated order can manifest themselves to the inhabitants of Earth, or incarnate themselves for a mission among them. These spirits carry with them, not the envelope, but the remembrance by intuition of the regions whence they came, and which they see in thought. These are people who see among the blind people.
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* Examples of spirits believing themselves still in this world: “Revue Spirite,” Dec., 1859, p. 310; Nov., 1864, p. 339; April, 1865, p. 117.
10. The bed of spiritual fluids which surrounds the Earth can be compared to the inferior beds of the atmosphere, heavier, more compact, less pure than the superior beds. These fluids are not homogeneous, they are a mixture of molecules of diverse qualities, amongst which are necessarily found the elementary molecules which form the base, but more or less changed in different states. The effect produced by these fluids will be according to the number of pure parts which they enclose. Such is, by comparison, rectified or mixed alcohol in different proportions of water or of other substances. Its specific weight is augmented by this mixture; while, at the same time, its force and inflammability are diminished, although there may be pure alcohol in all.
The spirits called to live in this midst draw from there their perispirit; but, according as the spirit becomes more or less purified, its perispirit is formed from the purest or grossest fluid of the world in which it is going to incarnate. The spirit produces there, always by comparison and not by assimilation, the effect of a chemical re-agent which attracts to it the molecules assimilable to its nature.
This capital fact results from it: that the inmost constitution of the perispirit is not identical with all incarnated or discarnated spirits which people the Earth or surrounding space. It is not the same with carnal bodies, which, as has been demonstrated, have been formed of the same elements whatever the superiority or inferiority of their spirits may have been. Also with us the effects produced by bodies are the same, they have the same necessities, while they differ by all that which is inherent in the perispirit.
Another result is, that the perispiritual envelope of the same spirit is modified with the moral progress of the latter at each incarnation, although incarnating himself in the same surroundings; that the superior spirits, incarnating themselves exceptionally by a mission into an inferior world, have a perispirit less gross than that of the natives of this world.
The spirits called to live in this midst draw from there their perispirit; but, according as the spirit becomes more or less purified, its perispirit is formed from the purest or grossest fluid of the world in which it is going to incarnate. The spirit produces there, always by comparison and not by assimilation, the effect of a chemical re-agent which attracts to it the molecules assimilable to its nature.
This capital fact results from it: that the inmost constitution of the perispirit is not identical with all incarnated or discarnated spirits which people the Earth or surrounding space. It is not the same with carnal bodies, which, as has been demonstrated, have been formed of the same elements whatever the superiority or inferiority of their spirits may have been. Also with us the effects produced by bodies are the same, they have the same necessities, while they differ by all that which is inherent in the perispirit.
Another result is, that the perispiritual envelope of the same spirit is modified with the moral progress of the latter at each incarnation, although incarnating himself in the same surroundings; that the superior spirits, incarnating themselves exceptionally by a mission into an inferior world, have a perispirit less gross than that of the natives of this world.
11. A place is always in harmony with the nature of the beings who must live there. Fish are in water; winged beings are in the air; spiritual beings are in the spiritual or ethereal fluid, even upon the Earth. The ethereal fluid is for the needs of the spirit, as the atmosphere is for the necessities of the body. Now, as fishes cannot live in the air, and terrestrial animals cannot live in an atmosphere too rarefied for their lungs, inferior spirits cannot support the splendor and impression of the most ethereal fluids. They would not die, because spirit cannot die; but an instinctive force keeps them at a distance, as one keeps away from a fire which is too hot, or from a light which is too strong. This is the reason why they cannot go away from the midst appropriate to their nature. In order to change it, it is necessary first to change their nature, that they be despoiled of the material instincts which retain them in material midst. As they become purified and morally transformed, they gradually become identified with purer surroundings, which become a necessity to them, like the eyes of him who has remained a long time in darkness are habituated imperceptibly to the light of day and the splendor of the sun.
12. Thus all is united, all harmonize in the universe. All is submitted to the great and harmonious law of unity, from the most compact materiality to the purest spirituality. The Earth is like a vase whence escapes a thick smoke, which clears away as it ascends, the rarefied particles of which are lost in infinite space.
Divine power shines in all parts of this great whole. Who would desire that, in order better to attest his power, God, discontented with that which he has made, should disturb this harmony? That he should lower himself to the level of a magician by performing acts worthy of a prestidigitator? And in addition to this they dare to give him as a rival in skill Satan himself! Never, in truth, was divine Majesty more undervalued, and men are astonished at the progress of incredulity!
You are right in saying “Faith is departing!” But it is faith in all that chokes reason and
good sense that is departing, – a faith similar to that which formerly induced persons to exclaim, “the Gods are departing.” But faith in serious things, in God, and in immortality, is always alive in the hearts of men; and, if it has been stifled with the puerile histories with which it has been overloaded, it raises itself stronger as soon as it has been extricated, as the restrained plant rises again in the light of the sun of which it has been deprived.
All is wonderful in nature because all is admirable, and testifies of divine wisdom. These wonders are for all the world, for all those who have eyes to see and ears to hear, and not for the profit of a few. No, there are no miracles in the sense attached to this word, because all is amenable to the eternal laws of creation.
Divine power shines in all parts of this great whole. Who would desire that, in order better to attest his power, God, discontented with that which he has made, should disturb this harmony? That he should lower himself to the level of a magician by performing acts worthy of a prestidigitator? And in addition to this they dare to give him as a rival in skill Satan himself! Never, in truth, was divine Majesty more undervalued, and men are astonished at the progress of incredulity!
You are right in saying “Faith is departing!” But it is faith in all that chokes reason and
good sense that is departing, – a faith similar to that which formerly induced persons to exclaim, “the Gods are departing.” But faith in serious things, in God, and in immortality, is always alive in the hearts of men; and, if it has been stifled with the puerile histories with which it has been overloaded, it raises itself stronger as soon as it has been extricated, as the restrained plant rises again in the light of the sun of which it has been deprived.
All is wonderful in nature because all is admirable, and testifies of divine wisdom. These wonders are for all the world, for all those who have eyes to see and ears to hear, and not for the profit of a few. No, there are no miracles in the sense attached to this word, because all is amenable to the eternal laws of creation.
Action of the Spirits upon the Fluids – Fluidic Creations – Photograph of the Thought
13. The spiritual fluids, which constitute one of the states of the universal cosmic fluid, are then the atmosphere of spiritual beings. It is the element whence they draw the materials with which they operate, – the place where special phenomena take place, perceptible to the sight and hearing of the spirit, but which escapes the carnal senses which are impressed alone by tangible matter; the ambient wherein the light peculiar to the spiritual world is formed, this being different from the ordinary light because of its causes and effects. In short, they are the vehicle for thought, as the air is for sound.
14. Spirits act upon spiritual fluids, not by manipulating them as men manipulate gas, but by the aid of thought and will. Thought and will are to the spirit that which the hand is to man. By thought they impress these fluids into such and such directions; they agglomerate them, combine or disperse them; they form harmonious wholes of them, which have a definitive appearance, form, and color; they change the properties of them, as a chemist changes those of gas or other bodies by combining them by following certain laws.
Sometimes these transformations are the result of an intention; often they are the product of an unconscious thought. It is sufficient for the spirit only to think of a thing in order that this thing produces itself; it suffices for one to form a melody in one’s mind for it to reverberate through the atmosphere.
Thus, for example, a spirit presents himself to the view of an incarnated being endowed with spiritual sight with the same appearance he had when living at the epoch of their acquaintance, although he may have had many incarnations since that time. He presents himself with the costume, the exterior signs, infirmities, wounds, amputated members, etc., that he had then. A person who has been beheaded will present himself with no head. We do not desire to convey the impression that he has preserved these appearances; no, certainly not; for as a spirit he is neither lame, maimed, blind, nor headless: but, his thought conveying the impression when he was thus, his perispirit takes instantaneously the appearance of it, but it can at the same time leave it instantaneously. If, then, he has been both a black and a white man, he will present himself according to which of these two incarnations may be evoked whence his thought will report itself.
By a similar effect, a spirit’s thought creates fluidicly the objects which he often makes use of. A miser will manage his gold; a military man will have his guns and his uniform; a smoker, his pipe; a workman his plow and his cattle; and an elderly woman, her knitting utensils. These fluidic objects are as real for the spirit, who is also fluidic, as they were in the material state of the living man. However, because they are created by the thought, their existences are also as fleeting as the thought. *
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* “Revue Spirite,” July, 1859, p. 184, “The Mediums’ Book,” chap. 8.
Sometimes these transformations are the result of an intention; often they are the product of an unconscious thought. It is sufficient for the spirit only to think of a thing in order that this thing produces itself; it suffices for one to form a melody in one’s mind for it to reverberate through the atmosphere.
Thus, for example, a spirit presents himself to the view of an incarnated being endowed with spiritual sight with the same appearance he had when living at the epoch of their acquaintance, although he may have had many incarnations since that time. He presents himself with the costume, the exterior signs, infirmities, wounds, amputated members, etc., that he had then. A person who has been beheaded will present himself with no head. We do not desire to convey the impression that he has preserved these appearances; no, certainly not; for as a spirit he is neither lame, maimed, blind, nor headless: but, his thought conveying the impression when he was thus, his perispirit takes instantaneously the appearance of it, but it can at the same time leave it instantaneously. If, then, he has been both a black and a white man, he will present himself according to which of these two incarnations may be evoked whence his thought will report itself.
By a similar effect, a spirit’s thought creates fluidicly the objects which he often makes use of. A miser will manage his gold; a military man will have his guns and his uniform; a smoker, his pipe; a workman his plow and his cattle; and an elderly woman, her knitting utensils. These fluidic objects are as real for the spirit, who is also fluidic, as they were in the material state of the living man. However, because they are created by the thought, their existences are also as fleeting as the thought. *
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* “Revue Spirite,” July, 1859, p. 184, “The Mediums’ Book,” chap. 8.
15. Fluids being the vehicle of the thought, the latter acts upon them, as the sound does upon the air. They bring us the thought, just as the air brings us the sound. We can, then, say with all truth that in such fluids there are waves and rays of thoughts that cross each other without ever becoming entangled, as do the waves and sonorous rays in the air.
Moreover, the thought creates fluidic images and reflects itself back on its perispiritual body, as on a mirror; the thought takes on body and somehow photographs itself on it. Let us say, for example, that a man has the idea of murdering someone; although his material body is inactive, his fluidic body is - through the thought - put into action, reproducing from this all vibrations. The act he tried to practice is executed fluidicaly. The thought creates the image of the victim and, similarly to a picture, the entire scene is drawn, precisely as it is in his spirit.
This is how the innermost secret movements of the soul are reverberated onto the fluidic body; and how one soul can read another, as one reads a book; and how it sees what is not perceptible by the eyes of the body. Yet, although the intention is seen and it can foresee the subsequent execution of the act, it cannot determine the moment it will take place; neither can it be exact with details, or even affirm whether it will indeed take place, as later circumstances can modify the plans and change the dispositions. The soul cannot see that which is not yet in another person’s thought. What it does see is the habitual preoccupation of the person, his desires, his projects, and his good or bad intentions.
Moreover, the thought creates fluidic images and reflects itself back on its perispiritual body, as on a mirror; the thought takes on body and somehow photographs itself on it. Let us say, for example, that a man has the idea of murdering someone; although his material body is inactive, his fluidic body is - through the thought - put into action, reproducing from this all vibrations. The act he tried to practice is executed fluidicaly. The thought creates the image of the victim and, similarly to a picture, the entire scene is drawn, precisely as it is in his spirit.
This is how the innermost secret movements of the soul are reverberated onto the fluidic body; and how one soul can read another, as one reads a book; and how it sees what is not perceptible by the eyes of the body. Yet, although the intention is seen and it can foresee the subsequent execution of the act, it cannot determine the moment it will take place; neither can it be exact with details, or even affirm whether it will indeed take place, as later circumstances can modify the plans and change the dispositions. The soul cannot see that which is not yet in another person’s thought. What it does see is the habitual preoccupation of the person, his desires, his projects, and his good or bad intentions.
Quality of the Fluids
16. The action of spirits upon spiritual fluids has consequences of a direct and capital importance for incarnated beings. From the instant that these fluids are the vehicle of thought, that thought can modify the properties of them. It is evident that they must be impregnated by the good or bad qualities of the thoughts which put them in vibration, modified by the purity or impurity of the sentiments. Bad thoughts corrupt the spiritual fluids, as deleterious miasmas corrupt the air we breathe. The fluids which surround or that project bad spirits are then vitiated, whilst those which receive the influence of good spirits are as pure as the degree of moral perfection to which they have attained.
17. It would be impossible to itemize or classify the good or bad fluids. Neither could we specify their respective qualities, considering that their diversity is as great as that of the thought.
Fluids do not have “sui generis” qualities, except those they acquire whereat they are elaborated; they are modified by the effluviums of the ambient, just as the air is modified by exhalations, and the water by the layers of salt it crosses. Depending on the circumstances, their qualities are, like those of the air and the water, either temporary or permanent, which makes them more suitable for the production of certain specific effects.
Neither do the fluids have special denominations. As with odors, they are designated by their properties, their effects and their original type. On a moral point of view, they bring the impressions of the sentiments of hatred, envy, jealousy, pride, selfishness, violence, hypocrisy, kindness, benevolence, love, charity, sweetness, etc. On a physical point of view, they are excitants, sedating, piercing, coercing, irritant, soothing, soporific, narcotics, toxics, replenishing, and expellants. They also become a means of transmission, propulsion, etc. The overall picture of the fluids would then be that of all passions, virtues and vices of humanity; and that of the properties of matter, corresponding to the effects they produce.
Fluids do not have “sui generis” qualities, except those they acquire whereat they are elaborated; they are modified by the effluviums of the ambient, just as the air is modified by exhalations, and the water by the layers of salt it crosses. Depending on the circumstances, their qualities are, like those of the air and the water, either temporary or permanent, which makes them more suitable for the production of certain specific effects.
Neither do the fluids have special denominations. As with odors, they are designated by their properties, their effects and their original type. On a moral point of view, they bring the impressions of the sentiments of hatred, envy, jealousy, pride, selfishness, violence, hypocrisy, kindness, benevolence, love, charity, sweetness, etc. On a physical point of view, they are excitants, sedating, piercing, coercing, irritant, soothing, soporific, narcotics, toxics, replenishing, and expellants. They also become a means of transmission, propulsion, etc. The overall picture of the fluids would then be that of all passions, virtues and vices of humanity; and that of the properties of matter, corresponding to the effects they produce.
18. Men, being incarnate beings, have in part the attributes of the spiritual life; for they live in this life as well as in a corporeal one, always during sleep, and often in a conscious state. The spirit, incarnating itself, preserves its perispirit with the qualities which are proper to it, and which, as is known, is not circumscribed by the body, but envelops and radiates around it like a fluidic atmosphere.
By its intimate union with the body the perispirit plays a preponderating role with the organism. By its expansion it places the incarnated being more directly in contact with free spirits.
The thought of the incarnated mind acts upon the spiritual fluids as that of the discarnated spirit’s thought acts. It is transmitted from spirit to spirit in the same way, and, according as it is good or bad, it holds a vicious or healthy relation to the surrounding fluids.
Since the fluids of an ambient are modified by the projection of the spirit’s thoughts, his perispiritual body - which is a constituent part of his being, and which receives directly and in a permanent way the impressions of his thoughts - should receive even more so the impressions of his good or bad qualities. The fluids vitiated by the effluviums of the bad spirits can be purified by their removal. The perispirit however will always be that which it is, as long as the spirit does not modify itself.
The perispirit of incarnates, being of a nature identical to that of the spiritual fluids, assimilates itself with them readily, as a sponge absorbs water. These fluids have over the perispirit an action which is the more direct because of its expansion and radiation; it confounds itself with them.
These fluids acting upon the perispirit, the latter, in its turn, reacts upon the material organism with which it is in molecular contact. If the effluvia are of a good nature, the bodies receive a salutary impression; if bad, a painful one. If the bad are permanent and energetic, they can cause physical disorders; certain maladies have no other cause.
The midst where bad spirits abound are then impregnated with bad fluids, which are absorbed through all the perispiritual pores, as by the pores of the body pestilential miasmas are absorbed.
By its intimate union with the body the perispirit plays a preponderating role with the organism. By its expansion it places the incarnated being more directly in contact with free spirits.
The thought of the incarnated mind acts upon the spiritual fluids as that of the discarnated spirit’s thought acts. It is transmitted from spirit to spirit in the same way, and, according as it is good or bad, it holds a vicious or healthy relation to the surrounding fluids.
Since the fluids of an ambient are modified by the projection of the spirit’s thoughts, his perispiritual body - which is a constituent part of his being, and which receives directly and in a permanent way the impressions of his thoughts - should receive even more so the impressions of his good or bad qualities. The fluids vitiated by the effluviums of the bad spirits can be purified by their removal. The perispirit however will always be that which it is, as long as the spirit does not modify itself.
The perispirit of incarnates, being of a nature identical to that of the spiritual fluids, assimilates itself with them readily, as a sponge absorbs water. These fluids have over the perispirit an action which is the more direct because of its expansion and radiation; it confounds itself with them.
These fluids acting upon the perispirit, the latter, in its turn, reacts upon the material organism with which it is in molecular contact. If the effluvia are of a good nature, the bodies receive a salutary impression; if bad, a painful one. If the bad are permanent and energetic, they can cause physical disorders; certain maladies have no other cause.
The midst where bad spirits abound are then impregnated with bad fluids, which are absorbed through all the perispiritual pores, as by the pores of the body pestilential miasmas are absorbed.
19. It is the same in assemblies of incarnated beings. An assembly of people is a focus whence radiate diverse thoughts. An assembly of persons is, like an orchestra, a choir of thoughts, where each one produces his note. The result is a multitude of fluidic-flowing effluvia, of which each one receives the impression of the sounds by the spiritual sense, like in a music choir each one receives the impression of the sound through the sense of hearing.
But, as there are harmonious or discordant sounds, there are also harmonious or discordant thoughts. If all is harmonious, the impression is agreeable; if otherwise, painful. There is no need for the thought to be formed into words. The fluidic-radiation exists all the same, whether it is expressed or not.
Such is the cause of the sentiment of satisfaction that is experienced in a sympathetic reunion, animated by good and benevolent thoughts. It reigns there like a salubrious moral atmosphere, which one breathes with ease. One is strengthened there, because it is impregnated with salutary fluidic effluvia; but, if some evil thoughts are mingled with it, they produce the effect of a current of icy air in a warm atmosphere or of a wrong key note played in a concert. Thus is explained also the anxiety, the indefinable uneasiness, that one feels in antipathetically surroundings, where malevolent thoughts are called forth like currents of nauseous air.
But, as there are harmonious or discordant sounds, there are also harmonious or discordant thoughts. If all is harmonious, the impression is agreeable; if otherwise, painful. There is no need for the thought to be formed into words. The fluidic-radiation exists all the same, whether it is expressed or not.
Such is the cause of the sentiment of satisfaction that is experienced in a sympathetic reunion, animated by good and benevolent thoughts. It reigns there like a salubrious moral atmosphere, which one breathes with ease. One is strengthened there, because it is impregnated with salutary fluidic effluvia; but, if some evil thoughts are mingled with it, they produce the effect of a current of icy air in a warm atmosphere or of a wrong key note played in a concert. Thus is explained also the anxiety, the indefinable uneasiness, that one feels in antipathetically surroundings, where malevolent thoughts are called forth like currents of nauseous air.
20. Thought produces, then, a substantial effect, which reacts upon our moral being. Spiritism alone can explain it. Man instinctively feels it, since he seeks homogeneous and sympathetic reunions, where he knows that he can draw new moral forces. One could say that he retrieves there the fluid losses that he makes each day by the radiation of thought, as he makes up the losses of the material body by food. Thought, indeed, is an emission which causes a real loss in the spiritual fluids, and consequently in the material fluids, also in such a way that man has need of strengthening himself by the effluvia which he receives from outside.
When a doctor is said to cure his patient by pleasant words, it is an absolute truth; for the benevolent thought carries with it healing fluids, which act physically as well as morally.
When a doctor is said to cure his patient by pleasant words, it is an absolute truth; for the benevolent thought carries with it healing fluids, which act physically as well as morally.
21. It is possible, without doubt, to evade men of well-known malicious intentions; but how can we be preserved from the influence of undeveloped spirits which multiply around us, and glide everywhere without being seen?
The means are very simple; for it depends upon the will of the man himself, who carries within him the necessary instrument of protecting himself. Fluids unite by reason of the similitude of their nature, dissimilar ones repel each other. There is an incompatibility between good and bad fluids, as between oil and water.
What is done when the air becomes vitiated? They purify it by destroying the center of the miasma by chasing out the unhealthy effluvium by currents of salubrious air stronger than it. We need the good fluids in order to counteract the invasion of bad fluids; and, as each one has in his own perispirit a permanent fluidic-source, the remedy is within one’s self. It acts only to purify this source or spring, and to give to it such qualities as are necessary to repel bad influences, in place of being an attractive force. The perispirit is, then, a breastplate to which it is necessary to give the best possible character. Now, as the qualities of the perispirit correspond with the qualities of the soul, it is necessary to work for its own improvement; for it is the imperfections of the soul which attract bad spirits.
Flies go where centers of corruption attract them. Destroy these centers, and the flies will disappear. In the same way bad spirits go where evil attracts them. Destroy the evil, and they will flee. Spirits really good, whether incarnated or discarnated, have nothing to fear from the influence of bad spirits.
The means are very simple; for it depends upon the will of the man himself, who carries within him the necessary instrument of protecting himself. Fluids unite by reason of the similitude of their nature, dissimilar ones repel each other. There is an incompatibility between good and bad fluids, as between oil and water.
What is done when the air becomes vitiated? They purify it by destroying the center of the miasma by chasing out the unhealthy effluvium by currents of salubrious air stronger than it. We need the good fluids in order to counteract the invasion of bad fluids; and, as each one has in his own perispirit a permanent fluidic-source, the remedy is within one’s self. It acts only to purify this source or spring, and to give to it such qualities as are necessary to repel bad influences, in place of being an attractive force. The perispirit is, then, a breastplate to which it is necessary to give the best possible character. Now, as the qualities of the perispirit correspond with the qualities of the soul, it is necessary to work for its own improvement; for it is the imperfections of the soul which attract bad spirits.
Flies go where centers of corruption attract them. Destroy these centers, and the flies will disappear. In the same way bad spirits go where evil attracts them. Destroy the evil, and they will flee. Spirits really good, whether incarnated or discarnated, have nothing to fear from the influence of bad spirits.
II. Explanation of Some Facts reputed to be Supernatural Spiritual or Psychic Sight - Second Sight – Somnambulism - Dreams.
Spiritual or Psychic Sight - Second Sight – Somnambulism - Dreams.
22. The perispirit is the connecting link between corporeal and spiritual life. By it the incarnate is in continual rapport with the discarnate. In short, it is by it that special phenomena are accomplished in man, the first cause of which is not found in tangible matter, and which for this reason seem supernatural.
It is necessary to seek for the cause of second or spiritual sight in the properties and radiations of perispiritual fluids, which can also be called psychic sight, with which many persons are endowed, as well as another called somnambulic sight, often unknown to them.
The perispirit is the sensitive organ of the spirit. It is by its intermediation that the incarnate obtains the perception of spiritual things which escape carnal sense. By it the organs of the body – sight, hearing, and the diverse sensations – are localized and limited to the perception of material things. By the spiritual sense or psychic, they are generalized. The spirit sees, hears, and feels through all his being, that which is in the sphere of the radiation of his perispiritual fluid.
These phenomena are, with man, the manifestation of the spiritual life. It is the soul which acts outside the organism. In second sight, or perception by the psychic sense, objects are not seen by the material eye, although by habit it often directs them towards the point to which attention is diverted. The clairvoyant sees with the soul’s eyes; and the proof of it is that he sees all as well with the eyes closed as open, and also beyond the compass of the visual radius. He reads the thought stamped in the fluidic radius (n° 15). *
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* See facts in regard to double sight and somnambulic lucidity reported in the “Revue Spirite” of Jan., 1858, p. 25; Nov., 1858, p. 513; July, 1861, p. 197; Nov., 1865, p. 352.
It is necessary to seek for the cause of second or spiritual sight in the properties and radiations of perispiritual fluids, which can also be called psychic sight, with which many persons are endowed, as well as another called somnambulic sight, often unknown to them.
The perispirit is the sensitive organ of the spirit. It is by its intermediation that the incarnate obtains the perception of spiritual things which escape carnal sense. By it the organs of the body – sight, hearing, and the diverse sensations – are localized and limited to the perception of material things. By the spiritual sense or psychic, they are generalized. The spirit sees, hears, and feels through all his being, that which is in the sphere of the radiation of his perispiritual fluid.
These phenomena are, with man, the manifestation of the spiritual life. It is the soul which acts outside the organism. In second sight, or perception by the psychic sense, objects are not seen by the material eye, although by habit it often directs them towards the point to which attention is diverted. The clairvoyant sees with the soul’s eyes; and the proof of it is that he sees all as well with the eyes closed as open, and also beyond the compass of the visual radius. He reads the thought stamped in the fluidic radius (n° 15). *
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* See facts in regard to double sight and somnambulic lucidity reported in the “Revue Spirite” of Jan., 1858, p. 25; Nov., 1858, p. 513; July, 1861, p. 197; Nov., 1865, p. 352.
23. Although, during life, the spirit is chained to the body by the perispirit, it is not such a slave that it cannot lengthen its chain, and transport itself to afar in some point in space or upon the Earth. The spirit is only with regret attached to the body, because his normal life is liberty, whilst the corporeal one is like that of a serf bound to the soil.
The spirit is then as happy to leave his body as the bird is to leave its cage. It seizes all occasions for freeing itself from it, and profits by all instances where its presence is not necessary to the relation of life. It is the phenomenon designated under the name of emancipation of the soul. It takes place in sleep. Every time that the body reposes and the senses are inactive, the spirit releases itself. (See “The Spirits’ Book,” chap. 8.)
In these moments the spirit sees spiritual life, whilst the body sees only vegetative life. It is partially in the state in which it will be after death; it passes through space, converses with friends, and other free or incarnated spirits like itself.
The fluidic-link which holds it to the body is not broken until death. A complete separation does not take place until the absolute extinction of the activity of the vital principle. So long as the body lives, the spirit, at whatever distance it may be, is instantly recalled to it as soon as its presence is necessary; then it resumes its relation with the course of exterior life. Sometimes, upon the awakening of the body, it preserves the remembrance of its peregrinations, – an impression more or less distinct, which constitutes a dream. It is en rapport, in all cases, with the intuitions which are suggested to it by new thoughts and ideas, and justify the proverb, “Night brings counsel and advice.”
Thus are also explained certain characteristic phenomena of natural and magnetic somnambulism, catalepsy, lethargy, ecstasy, etc., and which are none other than manifestations of spiritual life. *
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* See examples of lethargy and catalepsy: “Revue Spirite,” Madame Schwabenhaus, Sept., 1858, p. 255; The Young Cataleptic of Souabe, Jan., 1866, p. 18.
The spirit is then as happy to leave his body as the bird is to leave its cage. It seizes all occasions for freeing itself from it, and profits by all instances where its presence is not necessary to the relation of life. It is the phenomenon designated under the name of emancipation of the soul. It takes place in sleep. Every time that the body reposes and the senses are inactive, the spirit releases itself. (See “The Spirits’ Book,” chap. 8.)
In these moments the spirit sees spiritual life, whilst the body sees only vegetative life. It is partially in the state in which it will be after death; it passes through space, converses with friends, and other free or incarnated spirits like itself.
The fluidic-link which holds it to the body is not broken until death. A complete separation does not take place until the absolute extinction of the activity of the vital principle. So long as the body lives, the spirit, at whatever distance it may be, is instantly recalled to it as soon as its presence is necessary; then it resumes its relation with the course of exterior life. Sometimes, upon the awakening of the body, it preserves the remembrance of its peregrinations, – an impression more or less distinct, which constitutes a dream. It is en rapport, in all cases, with the intuitions which are suggested to it by new thoughts and ideas, and justify the proverb, “Night brings counsel and advice.”
Thus are also explained certain characteristic phenomena of natural and magnetic somnambulism, catalepsy, lethargy, ecstasy, etc., and which are none other than manifestations of spiritual life. *
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* See examples of lethargy and catalepsy: “Revue Spirite,” Madame Schwabenhaus, Sept., 1858, p. 255; The Young Cataleptic of Souabe, Jan., 1866, p. 18.
24. Since spiritual sight is not given through the eyes of the flesh, the perception of things is not given by any ordinary light; indeed, material light is made for the material world. For the spiritual world there exists a special luminary, the nature of which is unknown to us, but which is, without doubt, one of the properties of the ethereal fluid affected by the visual perceptions of the soul. There is, then, material and spiritual light. The first has circumscribed focuses from luminous bodies; the second has its focus everywhere; therefore, there are no obstacles to spiritual sight. It is neither arrested by distance nor by the opacity of matter, nothing dims it. The spiritual world is then illuminated by a spiritual light which has its characteristic power, as the material world has its solar light.
25. The soul enveloped in its perispirit carries thus in it its luminous principle. Penetrating matter by virtue of its ethereal essence, there are no opaque bodies to its vision.
However, the spiritual sight has not the same penetration or extent with all spirits. The pure spirits alone possess it in all its power. With inferior ones it is weakened by the coarseness of the perispirit, which interposes itself like a fog.
It manifests itself in different degrees with incarnates by the phenomenon of second sight, whether in a natural or magnetic somnambulism, or in a waking state. According to the power of the faculty is the lucidity, more or less great. By the aid of this faculty some persons see the interior of the organism, and describe the cause of maladies.
However, the spiritual sight has not the same penetration or extent with all spirits. The pure spirits alone possess it in all its power. With inferior ones it is weakened by the coarseness of the perispirit, which interposes itself like a fog.
It manifests itself in different degrees with incarnates by the phenomenon of second sight, whether in a natural or magnetic somnambulism, or in a waking state. According to the power of the faculty is the lucidity, more or less great. By the aid of this faculty some persons see the interior of the organism, and describe the cause of maladies.
26. Spiritual sight gives, then, special perceptions, which, being not seated in the material organs, operate by conditions totally different from the corporeal sight. For the same reason one cannot expect identical effects, or experiment with it by the same means. Being accomplished outside of the organism, it has a mobility which baffles all foresight. It is necessary to study all its causes and effects, and not by assimilation with ordinary sight, which it is not intended to supply, except in exceptional cases, which must not be taken as a rule.
27. Spiritual sight is necessarily incomplete and imperfect with incarnates, therefore subject to aberrations. Having its seat in the soul itself, the state of the soul must sway the perceptions it gives. According to the degree of its development, the circumstances and moral state of the individual, it can give either in sleep or in a waking state:
1st- The perception of certain material, real facts, as the knowledge of events that are happening afar; descriptive details of a locality, the causes of disease, and the proper remedies.
2nd- The perceptions of things equally real in the spirit world, as a sight of spirits.
3rd- Fantastic images created by the imagination, analogous to fluidic creations of thought (see item n° 14 of this chapter).
These creations are always in relation with the moral disposition of the spirit who gives birth to them. Thus, to persons very strongly imbued and preoccupied with religious beliefs, hell is presented with its furnaces, its tortures, its demons, such as they imagine them to be. Sometimes it is an epic poem. The pagans saw Olympus and the Tartarean depths, as the Christians see Paradise and Hell. If, upon awakening of coming out of ecstasy, these persons preserve a distinct remembrance of their visions, they take it for the reality and confirmation of their belief, while it is only a product of their own thoughts. * It is necessary to make a rigorous selection from amongst the visions we see in a state of ecstasy, before accepting them. On this subject, the remedy for an excessive credulity is the study of the laws which govern the spiritual world.
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* The visions of sister Elmerich can thus be explained, who, carrying herself back to the time of the passion of Christ, is said to have seen material things which have only existed in the books which she has read; also those of Madame Cantonille (“Revue Spirite,” Aug., 1866, p. 240), and a part of Swedenborg.
1st- The perception of certain material, real facts, as the knowledge of events that are happening afar; descriptive details of a locality, the causes of disease, and the proper remedies.
2nd- The perceptions of things equally real in the spirit world, as a sight of spirits.
3rd- Fantastic images created by the imagination, analogous to fluidic creations of thought (see item n° 14 of this chapter).
These creations are always in relation with the moral disposition of the spirit who gives birth to them. Thus, to persons very strongly imbued and preoccupied with religious beliefs, hell is presented with its furnaces, its tortures, its demons, such as they imagine them to be. Sometimes it is an epic poem. The pagans saw Olympus and the Tartarean depths, as the Christians see Paradise and Hell. If, upon awakening of coming out of ecstasy, these persons preserve a distinct remembrance of their visions, they take it for the reality and confirmation of their belief, while it is only a product of their own thoughts. * It is necessary to make a rigorous selection from amongst the visions we see in a state of ecstasy, before accepting them. On this subject, the remedy for an excessive credulity is the study of the laws which govern the spiritual world.
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* The visions of sister Elmerich can thus be explained, who, carrying herself back to the time of the passion of Christ, is said to have seen material things which have only existed in the books which she has read; also those of Madame Cantonille (“Revue Spirite,” Aug., 1866, p. 240), and a part of Swedenborg.
28. In their essence, dreams present all three characteristics of the visions described above. Prophetic dreams, presentments and warnings belong to the first two categories. * Under the third category, that is, in the fluidic creations of thought, we can find the causes for certain fantastic images, which have nothing real for the corporeal life, but that has, for the spirit, such a clear reality that the body suffers the blows (upon being hit), and one’s hair turn white under the impression of a dream. Such creations can be provoked by an exaggerated credulity, retrospective recollections, or by likes, desires, passions, fear, and remorse; it can also be caused by habitual worries, or because of the body’s needs, or still by a malfunction of the organism; finally, it can also be caused by other spirits with good or bad intentions, according to their nature. **
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* See ahead, chapter XVI on Theory of Prescience, n° 1, 2 & 3.
** “Revue Spirite,” June of 1866, pg. 172; September of 1866, pg. 284; “The Spirit’s Book,” chapter VIII, question n° 400.
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* See ahead, chapter XVI on Theory of Prescience, n° 1, 2 & 3.
** “Revue Spirite,” June of 1866, pg. 172; September of 1866, pg. 284; “The Spirit’s Book,” chapter VIII, question n° 400.
Catalepsy - Resurrection
29. Inert matter is insensible. Perispiritual fluid is equally so; but it transmits the sensation to the sensitive center, which is the spirit. Painful injuries to the body reflect themselves then in the spirit like an electric shock, by the intermediation of the perispiritual fluid, of which the nerves appear to be the conducting threads. This is the nerve-power of the physiologists, who, knowing not the connection of this fluid with the spiritual principle, have not been able to explain all the effects.
An interruption can take place by the separation of a limb, or dissection of a nerve, but also partially, or in a general manner, without any injury, in moments of emancipation, over- excitability, or preoccupation of the spirit. In this state the spirit thinks no more of the body; and in his feverish activity he attracts, as it were, the perispiritual fluid to him, which, being withdrawn from the surface, produces there a momentary insensibility. We could still admit that in some circumstances a molecular modification is produced in the perispiritual fluid itself, temporarily disabling its ability of transmission. Thus, in the ardor of combat, a military man does not perceive he is wounded. A person whose attention is concentrated upon a work hears not the noise which is made around him. An analogous effect, but more pronounced, takes place with somnambulists in lethargy and catalepsy. Thus, in short, can be explained the insensibility of convulsionaries and of certain martyrs (“Revue Spirite,” January, 1868: Study of the Aïssaouas).
Paralysis does not proceed from the same cause. With it the effect is entirely organic. It is the nerves themselves, the conducting threads, which are unqualified for the fluid circulation; it is the chords of the instrument which are broken or injured.
An interruption can take place by the separation of a limb, or dissection of a nerve, but also partially, or in a general manner, without any injury, in moments of emancipation, over- excitability, or preoccupation of the spirit. In this state the spirit thinks no more of the body; and in his feverish activity he attracts, as it were, the perispiritual fluid to him, which, being withdrawn from the surface, produces there a momentary insensibility. We could still admit that in some circumstances a molecular modification is produced in the perispiritual fluid itself, temporarily disabling its ability of transmission. Thus, in the ardor of combat, a military man does not perceive he is wounded. A person whose attention is concentrated upon a work hears not the noise which is made around him. An analogous effect, but more pronounced, takes place with somnambulists in lethargy and catalepsy. Thus, in short, can be explained the insensibility of convulsionaries and of certain martyrs (“Revue Spirite,” January, 1868: Study of the Aïssaouas).
Paralysis does not proceed from the same cause. With it the effect is entirely organic. It is the nerves themselves, the conducting threads, which are unqualified for the fluid circulation; it is the chords of the instrument which are broken or injured.
30. In diseased states of the body, when the spirit is no longer in it, and the perispirit adheres to it only at a few points, the body has all the appearance of death; and one is absolutely correct in saying life hangs by a single thread. This state can continue for short or long time. Certain parts of the body can even decompose without life being entirely extinguished. As long as the last thread is not broken, the spirit can, either by an energetic action of its own will, or by a strange fluidic influx, equally powerful, be recalled to the body. Thus can be explained certain prolongations of life against all probability, and certain pretended resurrections. A plant sometimes puts forth only one sprout from its root; but when the last molecules of the fluidic body are detached from the carnal one, or when the latter is in a state of irreparable decay, all return to life becomes impossible. *
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* Examples: “Revue Spirite,” Dr. Cardon, Aug., 1863, p. 251; The Woman Corse, May, 1866, p. 134.
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* Examples: “Revue Spirite,” Dr. Cardon, Aug., 1863, p. 251; The Woman Corse, May, 1866, p. 134.
Cures
31. The universal fluid is, as has been seen, the primitive element of the carnal body and of the perispirit, which are only transformation of it. By the sameness of its nature this fluid can furnish to the body the principal reparative. Being condensed in the perispirit, the propelling power is the spirit, incarnated or discarnated, which infiltrates into a deteriorated body a part of the substance of its fluid-envelope. The cure is performed by the substitution of an unhealthy molecule for a healthy one. The curative power will then be drawn from the purity of the inoculated substance. It depends also upon the energy of the will, which provokes a more abundant fluid-emission, and gives to the fluid a greater force of penetration. In short, it is the intentions of he who desires to cure, let him be man or spirit. The fluids which emanate from an impure source are like defective medical substances.
32. The effects of the fluidic-action upon illnesses varied according to circumstances. Its action is sometimes slow, and requires a prolonged treatment, as in ordinary magnetism. At other times it is rapid as an electric current. There are some persons endowed with such a magnetic power, that they perform upon certain ill people instantaneous cures only by the laying-on of hands, or sometimes by the sole act of will. Between the two extreme poles of this faculty there is an infinite variety of distinctive shades. All the cures of this kind are from the different varieties of magnetism, and differ only in the power and rapidity of their action. The principle is always the same: it is the fluid which plays the role of therapeutic agent, the effect of which is subordinated to its quality and to special circumstances.
33. Magnetic action can be produced in many ways:
1st By the fluid of the magnetizer himself; properly speaking, magnetism, or human magnetism, the action of which is subordinate to the power, and above all to the quality of the fluid.
2nd By fluid from the spirit acting directly and without intermediation upon an incarnate being, either to cure or to calm suffering, to provoke spontaneous somnambulistic sleep, or to exercise over the individual any moral or physical influence whatever. That is spiritual magnetism, of which the quality is determined by the quality of the spirit. *
3rd By the fluid which the spirits shed upon the magnetizer, to which the latter serves as a conductor. This is mixed magnetism, semi-spiritual, or human-spiritual. The spiritual fluid, combined with the physical, gives to the latter the qualities which are wanting to it. The meeting of spirits for a like circumstance is sometimes spontaneous, but more often it is brought about by the call of the magnetizer.
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* Examples: “Revue Spirite,” Feb., 1863, p. 64; April, 1865, p. 133; Sept., 1865, p. 264.
1st By the fluid of the magnetizer himself; properly speaking, magnetism, or human magnetism, the action of which is subordinate to the power, and above all to the quality of the fluid.
2nd By fluid from the spirit acting directly and without intermediation upon an incarnate being, either to cure or to calm suffering, to provoke spontaneous somnambulistic sleep, or to exercise over the individual any moral or physical influence whatever. That is spiritual magnetism, of which the quality is determined by the quality of the spirit. *
3rd By the fluid which the spirits shed upon the magnetizer, to which the latter serves as a conductor. This is mixed magnetism, semi-spiritual, or human-spiritual. The spiritual fluid, combined with the physical, gives to the latter the qualities which are wanting to it. The meeting of spirits for a like circumstance is sometimes spontaneous, but more often it is brought about by the call of the magnetizer.
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* Examples: “Revue Spirite,” Feb., 1863, p. 64; April, 1865, p. 133; Sept., 1865, p. 264.
34. The faculty to cure by the fluidic-influx is very common, and can develop itself by exercise; but that of curing instantaneously by the laying-on of hands is rare and its power can be considered as exceptional. However, it has been seen at diverse epochs, and in nearly every nation there are some individuals who possess it to an eminent degree. Lately many remarkable examples have been seen of it, the authenticity of which cannot be contested. Since these kinds of cures rest upon a principle of nature, the power of performing them is not a preference shown, or a departure from nature’s laws. They can only be miraculous in appearance. *
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* Examples of instantaneous cures reported in the “Revue Spirite”: The Prince of Hohenlohe, Dec., 1866, p. 368; Jacob, Oct. and Nov., 1866, pp. 312 and 345; Oct. and Nov., 1867, pp. 306 and 339; Simonet, Aug., 1867, p. 232; Caid Hassan, Oct., 1867, p. 303; The Curate Gassner, Nov., 1867, p. 331.
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* Examples of instantaneous cures reported in the “Revue Spirite”: The Prince of Hohenlohe, Dec., 1866, p. 368; Jacob, Oct. and Nov., 1866, pp. 312 and 345; Oct. and Nov., 1867, pp. 306 and 339; Simonet, Aug., 1867, p. 232; Caid Hassan, Oct., 1867, p. 303; The Curate Gassner, Nov., 1867, p. 331.
Apparitions - Transfiguration
35. The perispirit is invisible to us in its normal state; but, as it is formed of ethereal matter, the spirit can, in certain cases, make it submit by an act of the will to a molecular modification, which renders it momentarily visible. Thus apparitions are produced which no more than other phenomena are outside of the laws of nature. The latter are no more extraordinary than that of vapor, which is invisible when it is rarefied, and which becomes visible when it is condensed.
According to the degree of condensation of the perispiritual fluid, the apparition is sometimes vague and vaporous; and at other times it is more distinctly defined; at others it has quite the appearance of tangible matter. It can even reach tangibility sufficiently to be mistaken for a person in the flesh.
Vaporous apparitions are frequent; and it often happens that some individuals present themselves thus, after death, to persons whom they have loved. Tangible apparitions are rare, although there have been numerous examples of them which are perfectly authentic. If the spirit can make itself recognized, it will give to its envelope all the exterior signs which it had in life. *
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* “The Mediums’ Book,” chap. 6 and 7
According to the degree of condensation of the perispiritual fluid, the apparition is sometimes vague and vaporous; and at other times it is more distinctly defined; at others it has quite the appearance of tangible matter. It can even reach tangibility sufficiently to be mistaken for a person in the flesh.
Vaporous apparitions are frequent; and it often happens that some individuals present themselves thus, after death, to persons whom they have loved. Tangible apparitions are rare, although there have been numerous examples of them which are perfectly authentic. If the spirit can make itself recognized, it will give to its envelope all the exterior signs which it had in life. *
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* “The Mediums’ Book,” chap. 6 and 7
36. Let us remark that tangible apparitions have only the appearance of carnal matter, but would not know how to obtain its qualities. By reason of their fluidic nature, they cannot have the same cohesion, because in reality they are not of the flesh. They are instantaneously formed, and disappear in the same manner, or are evaporated by the disintegration of the fluidic- molecules. Beings which present themselves by these conditions are neither born nor die like other men; they appear and vanish without knowing whence they come, how they have come, or where they will go. They could not be killed, chained, or incarcerated, because they have no carnal body. By attempting to strike them, one would only strike into space.
Such is the character of the spirits (agénères) with whom we can communicate without doubting their true individuality, yet who never make long visits, cannot become habitual boarders in a house, nor figure among the members of a family.
There is besides in all their person, in their manner, something strange and unusual which divides spirituality from materiality. The expression of their eyes, vaporous and penetrating at the same time, has not the distinctness of those of the flesh; their language brief, and nearly always sententious, has nothing of the brilliancy and volubility of human language; their approach makes us experience a particular, indefinable sensation of surprise, which inspires a sort of fear; and it is involuntarily said by all who compare them with human beings, “Here is a singular being.” *
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* Examples of vaporous or tangible apparitions and agénères: “Revue Spirite:” Jan., 1858, p. 24; Oct., 1858, p. 291; Feb., 1859, p. 38; March, 1859, p. 80; Jan., 1859, p. 11; Nov., 1859, p. 303; Aug., 1859, p. 210; April, 1860, p. 117; May, 1860, p. 150; July, 1861, p. 199; April, 1866, p. 120; the laborer Martin presented to Louis XVIII., complete details; Dec., 1866, p. 353.
Such is the character of the spirits (agénères) with whom we can communicate without doubting their true individuality, yet who never make long visits, cannot become habitual boarders in a house, nor figure among the members of a family.
There is besides in all their person, in their manner, something strange and unusual which divides spirituality from materiality. The expression of their eyes, vaporous and penetrating at the same time, has not the distinctness of those of the flesh; their language brief, and nearly always sententious, has nothing of the brilliancy and volubility of human language; their approach makes us experience a particular, indefinable sensation of surprise, which inspires a sort of fear; and it is involuntarily said by all who compare them with human beings, “Here is a singular being.” *
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* Examples of vaporous or tangible apparitions and agénères: “Revue Spirite:” Jan., 1858, p. 24; Oct., 1858, p. 291; Feb., 1859, p. 38; March, 1859, p. 80; Jan., 1859, p. 11; Nov., 1859, p. 303; Aug., 1859, p. 210; April, 1860, p. 117; May, 1860, p. 150; July, 1861, p. 199; April, 1866, p. 120; the laborer Martin presented to Louis XVIII., complete details; Dec., 1866, p. 353.
37. The perispirit being the same among incarnates and discarnates, by a completely identical effect an incarnate can appear in a moment, when he is freed from the flesh at another point than that where his body is reposing, with his habitual features and all the signs of his identity. It is this phenomenon, of which authentic examples are given, which has caused belief in double or dual men. *
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* Examples of apparitions of living persons: “Revue Spirite:” Dec., 1858, pp. 329 and 331; Feb., 1859, p. 41; Aug., 1859, p. 197; Nov., 1860, p. 356.
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* Examples of apparitions of living persons: “Revue Spirite:” Dec., 1858, pp. 329 and 331; Feb., 1859, p. 41; Aug., 1859, p. 197; Nov., 1860, p. 356.
38. A particular effect of this kind of phenomena is, that the vaporous and even tangible apparitions are indistinctly perceptible to everybody. The spirits show themselves only when they desire, and to whom they desire. A spirit would then be able to appear in an assembly to one or more persons, and not be seen by all. This is because these kinds of perceptions are processed through the spiritual, rather than the corporeal vision. Accordingly, spiritual visions are not awarded to everyone, and the communicating spirit can, at his exclusive discretion, if necessary, disable it in those whom he does not wish to be seen by. Likewise it can, momentarily, be awarded to someone, if the communicating spirit deems it necessary.
The condensation of the perispiritual fluid of apparitions, extending even to its tangibility, lacks the properties of ordinary matter. If it were not so, apparitions would be perceptible through the corporeal eyes, and thus perceived by everyone present. *
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* We must be very cautious in accepting as facts strictly individual recitals of apparitions, which in certain cases may have been the effect of an over-excited imagination, or an invention for some selfish end. It is well, then, to gain a careful account of the circumstances, of the respectability of the person, as well as the interest they might have in abusing the credulity of too-confiding individuals.
The condensation of the perispiritual fluid of apparitions, extending even to its tangibility, lacks the properties of ordinary matter. If it were not so, apparitions would be perceptible through the corporeal eyes, and thus perceived by everyone present. *
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* We must be very cautious in accepting as facts strictly individual recitals of apparitions, which in certain cases may have been the effect of an over-excited imagination, or an invention for some selfish end. It is well, then, to gain a careful account of the circumstances, of the respectability of the person, as well as the interest they might have in abusing the credulity of too-confiding individuals.
39. The spirit being able to accomplish transformations by means of his perispiritual envelope, and this envelope having the power to radiate around bodies like a fluidic- atmosphere, a phenomenon analogous to that of apparitions can be produced even on the surface of bodies. Under the fluidic-film the real figure of the body can be effaced more or less completely and be reinvested with other features; or, rather, the original features seen through a modified fluidic-film, as through a prism, can assume another expression. If the incarnate spirit, in going from Earth to Earth, identifies itself with things of the spiritual world, the expression of a homely face can become beautiful, radiant, and sometimes even luminous; if, on the contrary, it is prey to bad passions, a beautiful face can take a hideous aspect.
Thus are transfigurations performed, which are always a reflection of the qualities and predominating sentiments of the spirit. This phenomenon is, then, the result of fluidic transformation. It is a kind of perispiritual apparition which is produced even upon living bodies, and sometimes at the moment of death, instead of producing itself at a distance, as apparitions are generally seen. That which is distinguishing peculiarity of this kind of apparitions is, that they are generally perceptible to all present by the eye of the flesh, because they are based upon visible, carnal matter, whilst in purely fluidic displays of the same there is no tangible matter employed. *
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* Example and theory of transfiguration: “Revue Spirite:” March, 1859, p. 62; “The Mediums’ Book,” chap. 7, p. 142.
Thus are transfigurations performed, which are always a reflection of the qualities and predominating sentiments of the spirit. This phenomenon is, then, the result of fluidic transformation. It is a kind of perispiritual apparition which is produced even upon living bodies, and sometimes at the moment of death, instead of producing itself at a distance, as apparitions are generally seen. That which is distinguishing peculiarity of this kind of apparitions is, that they are generally perceptible to all present by the eye of the flesh, because they are based upon visible, carnal matter, whilst in purely fluidic displays of the same there is no tangible matter employed. *
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* Example and theory of transfiguration: “Revue Spirite:” March, 1859, p. 62; “The Mediums’ Book,” chap. 7, p. 142.
Physical Manifestations - Mediumship
40. The phenomena of moving and communicating by means of turning tables, the ethereal raising of heavy bodies, of mediumistic writing (as ancient as the world, but common today), give the key to many spontaneous, analogous phenomena, to which, by ignorance of the law which governs them, they attribute to a supernatural and miraculous character. These phenomena rest upon the properties of the perispiritual fluid of either incarnate beings or free spirits.
41. It is by the aid of its perispirit that the spirit acts upon his living body. It is with this same fluid that it manifests itself by acting upon inert matter; that it produces sounds, movement of tables, and raises, overturns, or transports other objects. There is nothing surprising in these phenomena if one considers that with us the most powerful motors are found in the most rarefied and even imponderable fluids, like air, vapor, and electricity.
It is equally by the aid of his perispirit that the spirit enables mediums to speak, write, or sketch. Having no tangible body to manifest, he serves himself with the body of the medium, from which he borrows the organs and uses as if it were his own, obtaining possession of it by the fluidic-effluvium which he throws around it.
42. By the same means the spirit acts upon the table, either to make it simply to move, or give intelligent raps, indicating the letters of the alphabet, in order to form words or phrases, a phenomenon named “typtology.” Here the table is only an instrument for use, as a pencil in writing. It gives to it a momentary vitality by the fluid with which it penetrates it; but it does not identify itself with it. Persons who, in their emotion at being able to communicate with spirits dear to them, embrace the table perform a foolish act; for it is absolutely the same as if they should embrace the stick which a friend uses to make the raps. It is equivalent to saying that the spirit was enclosed in the wood of the table, or that the wood had become a spirit.
When communications like these take place, it is necessary to represent the spirit as not in the table, but beside us as he was in life; and thus they would see him if their spiritual eyes were open. The same takes place when one obtains communications by writing; one would see the spirit beside the medium, directing or transmitting to him his ideas by a fluidic-current.
When communications like these take place, it is necessary to represent the spirit as not in the table, but beside us as he was in life; and thus they would see him if their spiritual eyes were open. The same takes place when one obtains communications by writing; one would see the spirit beside the medium, directing or transmitting to him his ideas by a fluidic-current.
43. When the table is detached from the ground and floats in space without support, the spirit does not raise it by arm-strength, but by enveloping and penetrating it with a sort of fluidic-atmosphere, which neutralizes the effect of gravitation, as the air does for balloons and kites. The fluid with which it is permeated gives a momentarily greater specific lightness. When it is nailed to the ground, it is in a condition analogous to that of the pneumatic receiver under which the air is exhausted. These comparisons here are only to show the analogy of effects, and not the absolute similitude of causes (“The Mediums’ Book,” chap. 4).
One can comprehend, after this, that it is no more difficult to raise a person than a table, to transport an object from one place to another, than to throw it somewhere. These phenomena are produced by the same law. *
When the table pursues a person, it is not the spirit who runs, for he can remain calmly in the same place; but, by the aid of his will, he gives the fluidic-current an impulsion.
When the raps are heard on a table or elsewhere, the spirit does not rap with his hand or with any instrument whatever; he directs upon the point whence the noise proceeds a stream of fluid, which produces the effect of an electric shock. He changes the sound, as sounds produced by air can be modified. **
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* Such is the principle of the phenomena of levitation, or the rising of bodies upwards, and suspension in the air, with no visible means of support, – an actual phenomenon, but which must be accepted with extreme reserve; for it is one which lends itself the most to imposture and jugglery. The absolute worthiness of the person who obtains them, his entire material and moral disinterestedness, and the cooperation of accessory circumstances, must be taken into serious consideration. It is necessary to distrust the too great facility with which these effects are produced, and to be doubtful of those who renew them too frequently, as it were, by willpower. The prestidigitators do most extraordinary things.
The raising of a person into mid-air is a fact no less positive, but much more rare, perhaps, because it is more difficult to imitate. It is generally known that Mr. Home has been more than once elevated to the ceiling in this manner, making the tour of the hall. St. Cupertin is said to have had this same power, which is no more miraculous in one than in the other.
** Examples of material manifestations and perturbations by the Spirits: “Revue Spirite,” Young Girl of Panoramas, Jan., 1858, p. 13; Miss Clairon, Feb., 1858, p. 44; Spirit-Rapper of Bergzabern, complete account, May, June, and July of 1858, pp. 125, 153, 184; Dibbelsdorf, Aug., 1858, p. 219; Boulanger of Dieppe, March, 1860, p. 76; Merchant of St. Petersburg, April 1860, p. 115; Noyers St., Aug., 1860, p. 236; Spirit-Rapper of Aube, Jan., 1861, p. 23; id., in the 16th century, Jan., 1864, p. 32; Poitiers, May, 1864, p. 156, and May, 1865, p. 134; Sister Mary, June, 1864, p. 185; Marseilles, April, 1865, p. 121; Fives, Aug., 1865, p. 225; The Rats of Equihem, Feb., 1866, p. 55.
One can comprehend, after this, that it is no more difficult to raise a person than a table, to transport an object from one place to another, than to throw it somewhere. These phenomena are produced by the same law. *
When the table pursues a person, it is not the spirit who runs, for he can remain calmly in the same place; but, by the aid of his will, he gives the fluidic-current an impulsion.
When the raps are heard on a table or elsewhere, the spirit does not rap with his hand or with any instrument whatever; he directs upon the point whence the noise proceeds a stream of fluid, which produces the effect of an electric shock. He changes the sound, as sounds produced by air can be modified. **
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* Such is the principle of the phenomena of levitation, or the rising of bodies upwards, and suspension in the air, with no visible means of support, – an actual phenomenon, but which must be accepted with extreme reserve; for it is one which lends itself the most to imposture and jugglery. The absolute worthiness of the person who obtains them, his entire material and moral disinterestedness, and the cooperation of accessory circumstances, must be taken into serious consideration. It is necessary to distrust the too great facility with which these effects are produced, and to be doubtful of those who renew them too frequently, as it were, by willpower. The prestidigitators do most extraordinary things.
The raising of a person into mid-air is a fact no less positive, but much more rare, perhaps, because it is more difficult to imitate. It is generally known that Mr. Home has been more than once elevated to the ceiling in this manner, making the tour of the hall. St. Cupertin is said to have had this same power, which is no more miraculous in one than in the other.
** Examples of material manifestations and perturbations by the Spirits: “Revue Spirite,” Young Girl of Panoramas, Jan., 1858, p. 13; Miss Clairon, Feb., 1858, p. 44; Spirit-Rapper of Bergzabern, complete account, May, June, and July of 1858, pp. 125, 153, 184; Dibbelsdorf, Aug., 1858, p. 219; Boulanger of Dieppe, March, 1860, p. 76; Merchant of St. Petersburg, April 1860, p. 115; Noyers St., Aug., 1860, p. 236; Spirit-Rapper of Aube, Jan., 1861, p. 23; id., in the 16th century, Jan., 1864, p. 32; Poitiers, May, 1864, p. 156, and May, 1865, p. 134; Sister Mary, June, 1864, p. 185; Marseilles, April, 1865, p. 121; Fives, Aug., 1865, p. 225; The Rats of Equihem, Feb., 1866, p. 55.
44. A phenomenon which is very common in mediumship is the aptitude of certain mediums to write in a language which is unknown to them, – to speak or write upon subjects outside their knowledge. It is not rare to see those who write rapidly without having learned to write; others still who become poets, without ever having before composed a line of poetry; others sketch, paint, sculpt, compose music, play on an instrument, without having previously known anything of either accomplishment. Very frequently the writing-medium reproduces the writing and signature of the spirits communicating by him, although he had never known them in Earth-life.
This phenomenon is not more wonderful than to see a child write when someone conducts his hand. One can thus perform all that one wishes. Any person could write in any language whatever by dictating the words letter by letter. It is the same with mediumship. Mediums are only passive instruments in the spirit’s hands. But if the medium possesses a knowledge of the mechanism of it, if the expressions are familiar to him, if he has, in short, in his brain the elements of that which the spirit desires him to execute, he is in the position of the man who knows how to read and write rapidly. The work is easier and more rapid. The spirit has only to transmit the thought that his interpreter reproduces by means at his disposal.
The aptitude of a medium in things which are strange to him is often caused by the knowledge he has obtained in another existence, of which his spirit has preserved the intuition. If he has been a poet or a musician, for example, his mind will the more readily grasp the poetical and musical ideas which they wish to reproduce. The language of which he is now ignorant may have been familiar to him in another existence; hence he has a greater aptitude as a writing-medium in this language. *
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* The aptitude of certain persons for languages which they have never learned is caused by an intuitive remembrance of that which they have learned in another existence. The example of the poet Mery, reported in the “Revue Spirite” of Nov., 1864, p. 328, is a proof of it. It is evident, that, if Mr. Mery had been a medium in his youth, he would have written in Latin as easily as in French, and would have been called a prodigy.
This phenomenon is not more wonderful than to see a child write when someone conducts his hand. One can thus perform all that one wishes. Any person could write in any language whatever by dictating the words letter by letter. It is the same with mediumship. Mediums are only passive instruments in the spirit’s hands. But if the medium possesses a knowledge of the mechanism of it, if the expressions are familiar to him, if he has, in short, in his brain the elements of that which the spirit desires him to execute, he is in the position of the man who knows how to read and write rapidly. The work is easier and more rapid. The spirit has only to transmit the thought that his interpreter reproduces by means at his disposal.
The aptitude of a medium in things which are strange to him is often caused by the knowledge he has obtained in another existence, of which his spirit has preserved the intuition. If he has been a poet or a musician, for example, his mind will the more readily grasp the poetical and musical ideas which they wish to reproduce. The language of which he is now ignorant may have been familiar to him in another existence; hence he has a greater aptitude as a writing-medium in this language. *
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* The aptitude of certain persons for languages which they have never learned is caused by an intuitive remembrance of that which they have learned in another existence. The example of the poet Mery, reported in the “Revue Spirite” of Nov., 1864, p. 328, is a proof of it. It is evident, that, if Mr. Mery had been a medium in his youth, he would have written in Latin as easily as in French, and would have been called a prodigy.
Obsessions and Possessions
45. Bad spirits increase most abundantly around the Earth on account of the moral inferiority of its inhabitants. Their wrongdoing in a measure is the cause of the plagues to which humanity is exposed here below. Obsession, which is one of the effects of this action, like maladies and all tribulations of life, must then be considered as a trial or expiation, and accepted as such.
Obsession is the persistent action which a bad spirit exercises over an individual. It presents many different characters, from the moral influence without any distinct exterior signs, to complete disturbance of the organism and of the mental faculties. It destroys all mediumistic faculties. In hearing and psychographic mediumship an obstinate spirit manifests to the exclusion of all others.
Obsession is the persistent action which a bad spirit exercises over an individual. It presents many different characters, from the moral influence without any distinct exterior signs, to complete disturbance of the organism and of the mental faculties. It destroys all mediumistic faculties. In hearing and psychographic mediumship an obstinate spirit manifests to the exclusion of all others.
46. Just as maladies are the result of physical imperfections which render the body accessible to pernicious exterior influences, obsession is always that of a moral imperfection, which gives place to a bad spirit. To a physical cause one opposes a physical force; to a moral cause it is necessary to oppose a moral force. In order to preserve one’s self from maladies, one must fortify the body; in order to guarantee one’s self against obsession, one must fortify the soul: hence for the obsessed the necessity for working for his own betterment, which is often sufficient to cure obsession without external aid. This aid becomes necessary when obsession degenerates into complete subjugation and possession; for then the patient sometimes loses his volition and free will.
Obsession is nearly always due to a vengeance, exercised by a spirit, and which most often has its source in connections which the obsessed has had with it in a previous existence.
In case of grave obsession the obsessed is enveloped and impregnated with a pernicious fluid, which neutralizes the action of the salutary fluids, and repels them. It is necessary to remove this fluid. Now a bad fluid cannot be repelled by a bad fluid. By an action similar to that of a healing medium in a case of illness, it is necessary to expel the bad fluid by the aid of a better one.
The latter, which is mechanical action, does not always suffice. It is necessary, above all, to act upon the intelligent being, to whom it is necessary to speak with authority, and this authority is given only to moral superiority. The greater the latter is, the greater the authority.
That is not all, however. It is necessary to lead the perverse spirit to renounce his bad designs; to awaken within him a desire to do good, and true repentance, by the aid of cleverly directed instructions, by the evoking of particular spirits to aid him in his moral education. Then one can have the double satisfaction of delivering an incarnated being and of converting an imperfect spirit.
The task is rendered easier if the obsessed, comprehending his situation, joins his will and prayers with yours. It is not thus when the latter, seduced by the deceiving spirit, is deluded in regard to the qualities of his ruler, and delights in the error into which the latter plunges him; for then, far from seconding, he repels all assistance. Such are cases of fascination always vastly more obstinate than the most violent subjugation. (See “The Mediums’ Book,” chap. 23.)
In all cases of obsession prayer is the most powerful auxiliary to act against the obsessing spirit.
Obsession is nearly always due to a vengeance, exercised by a spirit, and which most often has its source in connections which the obsessed has had with it in a previous existence.
In case of grave obsession the obsessed is enveloped and impregnated with a pernicious fluid, which neutralizes the action of the salutary fluids, and repels them. It is necessary to remove this fluid. Now a bad fluid cannot be repelled by a bad fluid. By an action similar to that of a healing medium in a case of illness, it is necessary to expel the bad fluid by the aid of a better one.
The latter, which is mechanical action, does not always suffice. It is necessary, above all, to act upon the intelligent being, to whom it is necessary to speak with authority, and this authority is given only to moral superiority. The greater the latter is, the greater the authority.
That is not all, however. It is necessary to lead the perverse spirit to renounce his bad designs; to awaken within him a desire to do good, and true repentance, by the aid of cleverly directed instructions, by the evoking of particular spirits to aid him in his moral education. Then one can have the double satisfaction of delivering an incarnated being and of converting an imperfect spirit.
The task is rendered easier if the obsessed, comprehending his situation, joins his will and prayers with yours. It is not thus when the latter, seduced by the deceiving spirit, is deluded in regard to the qualities of his ruler, and delights in the error into which the latter plunges him; for then, far from seconding, he repels all assistance. Such are cases of fascination always vastly more obstinate than the most violent subjugation. (See “The Mediums’ Book,” chap. 23.)
In all cases of obsession prayer is the most powerful auxiliary to act against the obsessing spirit.
47. In obsession the spirit acts exteriorly by the aid of its perispirit, which he mingles with that of the incarnates. The latter finds himself bound as if in a network, and constrained to act against his will.
In taking possession of a human organism, the free spirit substitutes itself, as it were, for that of the incarnated one, instead of acting exteriorly; he chooses a home in his body, although its owner does not leave it entirely, which can take place only with death. The possession is then only temporary and intermittent, for a discarnate has not the power to take exclusive possession of a human organism, only when the molecular union of the perispirit and body can be performed at the moment of conception (chap. XI, n° 18).
The spirit in momentary possession of the body uses it as his own. He speaks through its mouth, sees with its eyes, moves its arms as he had done in life. It is not as in mediumship when the incarnate speaks the thoughts of a discarnate, which are transmitted through him. It is the latter who speaks; and, if one has known him in life, one recognizes him by his language, voice, and gestures, even to the expression of his face.
In taking possession of a human organism, the free spirit substitutes itself, as it were, for that of the incarnated one, instead of acting exteriorly; he chooses a home in his body, although its owner does not leave it entirely, which can take place only with death. The possession is then only temporary and intermittent, for a discarnate has not the power to take exclusive possession of a human organism, only when the molecular union of the perispirit and body can be performed at the moment of conception (chap. XI, n° 18).
The spirit in momentary possession of the body uses it as his own. He speaks through its mouth, sees with its eyes, moves its arms as he had done in life. It is not as in mediumship when the incarnate speaks the thoughts of a discarnate, which are transmitted through him. It is the latter who speaks; and, if one has known him in life, one recognizes him by his language, voice, and gestures, even to the expression of his face.
48. Obsession is always due to the influence of a malevolent spirit. Possession can be taken of a human being by a good spirit, who desires to speak in order to make a deeper impression upon his auditors, borrows the medium’s body, as the latter loans it to him voluntarily as he would lend his coat. This is done without any trouble or bad effect; and during this time the medium’s spirit is free as in a state of emancipation, and he frequently remains beside his substitute in order to listen to him.
When the spirit in possession is a bad one, all is otherwise; he does not borrow the body, but forcibly takes possession of it if the owner has not the moral force to resist him. He does it for malice towards the latter, whom he tortures and torments in every way, desiring to kill him either by strangulation, or by throwing him in the fire or other dangerous places. Using the limbs and organs of the unhappy patient, he blasphemes, injures, and maltreats those who surround him, – delivers him to eccentricities of action, which have the character of an insane person.
Cases of this kind, of different degrees of intensity, are very numerous; and many cases of insanity have had no other cause. Often it is joined to pathological disorders which follow the course of time, and against which medical treatment is powerless as long as the first cause exists. Spiritism, by giving a knowledge of the source of a part of human suffering, indicates the means for curing it. This remedy is to act upon the author of the evil, who, being an intelligent being, must be treated intelligently. *
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* Examples of cures by obsession and possession: “Revue Spirite:” Dec., 1863, p. 373; Jan., 1864, p. 11; June, 1864, p. 168; Jan., 1865, p. 5; June, 1865, p. 172; Feb., 1866, p. 38; June, 1867, p. 174.
When the spirit in possession is a bad one, all is otherwise; he does not borrow the body, but forcibly takes possession of it if the owner has not the moral force to resist him. He does it for malice towards the latter, whom he tortures and torments in every way, desiring to kill him either by strangulation, or by throwing him in the fire or other dangerous places. Using the limbs and organs of the unhappy patient, he blasphemes, injures, and maltreats those who surround him, – delivers him to eccentricities of action, which have the character of an insane person.
Cases of this kind, of different degrees of intensity, are very numerous; and many cases of insanity have had no other cause. Often it is joined to pathological disorders which follow the course of time, and against which medical treatment is powerless as long as the first cause exists. Spiritism, by giving a knowledge of the source of a part of human suffering, indicates the means for curing it. This remedy is to act upon the author of the evil, who, being an intelligent being, must be treated intelligently. *
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* Examples of cures by obsession and possession: “Revue Spirite:” Dec., 1863, p. 373; Jan., 1864, p. 11; June, 1864, p. 168; Jan., 1865, p. 5; June, 1865, p. 172; Feb., 1866, p. 38; June, 1867, p. 174.
49. Obsession and possession are mostly individual cases, but sometimes they are epidemic. When a troop of undeveloped spirits take up their abode in a locality, it is as when a troop of enemies come to surround it. In this case the number of individuals attacked by them can be many. *
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* It was an epidemic of this kind which took place some years ago in the village of Morzine, Savoy. See the complete history of this epidemic in the “Revue Spirite” of Dec., 1862, p. 353; Jan., Feb., April, and May, 1863, pp. 1, 33, 101, 133.
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* It was an epidemic of this kind which took place some years ago in the village of Morzine, Savoy. See the complete history of this epidemic in the “Revue Spirite” of Dec., 1862, p. 353; Jan., Feb., April, and May, 1863, pp. 1, 33, 101, 133.
CHAPTER XV - THE MIRACLES OF THE GOSPEL
Superiority of the Nature of Jesus
1. The facts reported in the Gospels, and which have been considered until recently miraculous, belong for the most part to the order of psychic phenomena, — those which arise from the faculties and attributes of the soul. By comparing them with those which have been described and explained in the preceding chapter, one recognizes between them an identity of cause and effect. History shows analogous instances in all times and among all nations, for the reason that, ever since souls have been incarnated and discarnated, the same effects must have been produced. One can, it is true, contest the veracity of history upon this point; but now they are produced under our eyes, as it were, by will-power, and by individuals who have nothing exceptional about them. The fact alone of the reproduction of a phenomenon in identical conditions suffices to prove that it is possible, and governed by a law of nature, and that it therefore is not miraculous.
The principle of the psychic phenomena reposes, as has been seen, upon the properties of the perispiritual fluid, which constitutes the magnetic agent upon the manifestations of the spiritual life during life and after death, — in short, upon the constitutive state of the spirits and their role as the active force of nature. These elements known, and their effects ascertained, the result is, that certain facts must be admitted as such which were formerly rejected when attributed to a supernatural origin.
The principle of the psychic phenomena reposes, as has been seen, upon the properties of the perispiritual fluid, which constitutes the magnetic agent upon the manifestations of the spiritual life during life and after death, — in short, upon the constitutive state of the spirits and their role as the active force of nature. These elements known, and their effects ascertained, the result is, that certain facts must be admitted as such which were formerly rejected when attributed to a supernatural origin.
2. Without prejudging anything of the nature of Christ, which is not in the compass of this book, let us consider him as nothing other than a superior spirit, — one of those of the highest order; and let him be placed only by his virtues above the rest of terrestrial humanity. By the great results which he produced, his incarnation into this world could have been only one of those missions which are confided alone to direct messengers from the Most High for the accomplishment of his designs. By supposing that he was not God himself, but an ambassador of him for the transmission of his word, he would be more than a prophet: he would be a divine Messiah.
As man, he had the organization of organized beings; but as a pure spirit, detached from matter, he must have lived in the spiritual life more than in the carnal, of which he had not the weaknesses. His superiority over men was only of his spiritual nature, which absolutely controlled matter, and his perispirit, which was formed of the most refined of earthly fluids (chap. XIV, n° 9). His soul must have been attached to the body only by the most indispensable links; constantly separated from one another, it must have endowed him with a double sight, not only permanent, but of an exceptional penetration, very superior to that of ordinary men. It must have been the same with all the phenomena which depend upon the perispiritual or psychic fluids. The quality of these fluids gave to him an immense magnetic power, seconded by a constant desire to do good.
In the cures which he performed, did he act as a medium? Can he be considered as a
powerful healing medium? No; for the medium is an intermediary, an instrument which discarnate spirits use. Now, Christ had no need of assistance, he who assisted others; he acted, then, by himself, by virtue of his personal power. Thus can incarnated beings, in certain cases, do according to their strength. What other spirit would have dared to inspire him with his own thoughts, and charge him to transmit them? If he received a strange influx, it could only be from God. According to a definition given of him by a spirit, he was a medium from God.
As man, he had the organization of organized beings; but as a pure spirit, detached from matter, he must have lived in the spiritual life more than in the carnal, of which he had not the weaknesses. His superiority over men was only of his spiritual nature, which absolutely controlled matter, and his perispirit, which was formed of the most refined of earthly fluids (chap. XIV, n° 9). His soul must have been attached to the body only by the most indispensable links; constantly separated from one another, it must have endowed him with a double sight, not only permanent, but of an exceptional penetration, very superior to that of ordinary men. It must have been the same with all the phenomena which depend upon the perispiritual or psychic fluids. The quality of these fluids gave to him an immense magnetic power, seconded by a constant desire to do good.
In the cures which he performed, did he act as a medium? Can he be considered as a
powerful healing medium? No; for the medium is an intermediary, an instrument which discarnate spirits use. Now, Christ had no need of assistance, he who assisted others; he acted, then, by himself, by virtue of his personal power. Thus can incarnated beings, in certain cases, do according to their strength. What other spirit would have dared to inspire him with his own thoughts, and charge him to transmit them? If he received a strange influx, it could only be from God. According to a definition given of him by a spirit, he was a medium from God.
Dreams
3. Joseph, the Gospel narrative states, was warned by an angel who appeared to him in a dream, and who said to him, “Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child’s life are dead.” (Matthew, 2: 19 to 23).
Warnings by dreams play an important part in the sacred works of all religions. Without guaranteeing the exactitude of all facts reported, and without discussing them, the phenomenon has nothing in itself anomalous when one knows that in sleep, the spirit frees itself from its imprisonment in matter, and enters again momentarily into the spiritual life, where it finds itself with those whom it has known. It often happens that this moment is chosen by guardian angels to manifest themselves to their protégés, in order to give them more direct counsel. Authentic examples of warnings by dreams are numerous; but it is not necessary to infer that all dreams are warning, and still less that all have a signification. It is well to reckon the art of interpreting dreams among superstitious and absurd beliefs (chap. XIV, n° 27 and 28).
Warnings by dreams play an important part in the sacred works of all religions. Without guaranteeing the exactitude of all facts reported, and without discussing them, the phenomenon has nothing in itself anomalous when one knows that in sleep, the spirit frees itself from its imprisonment in matter, and enters again momentarily into the spiritual life, where it finds itself with those whom it has known. It often happens that this moment is chosen by guardian angels to manifest themselves to their protégés, in order to give them more direct counsel. Authentic examples of warnings by dreams are numerous; but it is not necessary to infer that all dreams are warning, and still less that all have a signification. It is well to reckon the art of interpreting dreams among superstitious and absurd beliefs (chap. XIV, n° 27 and 28).
The Star of the Wise Men of the East
4. It is written that a star appeared to the wise men who came to worship Jesus; that it went before them to indicate the route to them, and stood still when they had arrived at their destination (Matthew, 2: 1 to 12).
The question is asked, not to ascertain if the statement given by St. Matthew is true, or if it is only a figure of speech to indicate that the wise men were mysteriously guided to the young child, because no means exist whereby it can be examined, but simply to ask if such a thing were possible.
One thing is certain, that the light referred to could not have been a star. They could believe it at that epoch where the stars were thought to be luminous points attached to the firmament, which could fall upon the Earth; but not now, when their nature is known.
The right cause may now be attributed to it: the fact of a light in appearance like a star is possible. A spirit can appear under a luminous form, or transfer a part of his perispiritual fluid to a luminous point. Many facts of this kind, recent and perfectly authentic, have no other cause; and this cause has nothing supernatural about it. (Chap. XIV, from item n° 3 on)
The question is asked, not to ascertain if the statement given by St. Matthew is true, or if it is only a figure of speech to indicate that the wise men were mysteriously guided to the young child, because no means exist whereby it can be examined, but simply to ask if such a thing were possible.
One thing is certain, that the light referred to could not have been a star. They could believe it at that epoch where the stars were thought to be luminous points attached to the firmament, which could fall upon the Earth; but not now, when their nature is known.
The right cause may now be attributed to it: the fact of a light in appearance like a star is possible. A spirit can appear under a luminous form, or transfer a part of his perispiritual fluid to a luminous point. Many facts of this kind, recent and perfectly authentic, have no other cause; and this cause has nothing supernatural about it. (Chap. XIV, from item n° 3 on)
Second Sight
Entry of Jesus into Jerusalem
5. As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. If anyone says anything to you, tell him that the Lord needs them, and he will send them right away.” This took place to fulfill what was spoken through the prophet: “Say to the Daughter of Zion, ’See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’
The disciples went and did as Jesus had instructed them. They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. (Matthew, 21: 1 to 7 and Zechariah, 9: 9 and 10).
The disciples went and did as Jesus had instructed them. They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. (Matthew, 21: 1 to 7 and Zechariah, 9: 9 and 10).
The Kiss of Judas
6. “Rise, let us go! Here comes my betrayer!” While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. Now the betrayer had arranged a signal with them: “The one I kiss is the man; arrest him.” Going at once to Jesus, Judas said, “Greetings, Rabbi!” and kissed him. Jesus replied, “Friend, do what you came for. (Matthew, 26: 46 to 50).
Miraculous Draught of Fishes
7. One day as Jesus was standing by the Lake of Gennesaret, with the people crowding around him and listening to the word of God, he saw at the water’s edge two boats, left there by the fishermen, who were washing their nets. He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat down and taught the people from the boat. When he had finished speaking, he said to Simon, “Put out into deep water, and let down the nets for a catch.” Simon answered, “Master, we’ve worked hard all night and haven’t caught anything. But because you say so, I will let down the nets. When they had done so, they caught such a large number of fish that their nets began to break. So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink. (Luke, 5: 1 to 7).
Vocations of Peter, Andrew, James, John, and Matthew
8. As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. “Come, follow me,” Jesus said, “and I will make you fishers of men.” At once they left their nets and followed him. Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, and immediately they left the boat and their father and followed him. (Matthew, 4: 18 to 22).
As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,” he told him, and Matthew got up and followed him. (Matthew, 9: 8 to 10)
As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,” he told him, and Matthew got up and followed him. (Matthew, 9: 8 to 10)
9. These facts are not surprising when one knows the power of second sight, and the natural cause of this faculty. Jesus possessed it in a supreme degree; and he can also have been at the time in his normal state, as a great number of his acts testify, and which is explained today by the magnetic phenomena and Spiritism.
The miraculous draught of fishes is equally well explained by second sight. Jesus did not produce fishes spontaneously there where they did not exist. He has seen, as a lucid would have been able to do, by the eyes of the soul, the place where they were found; and he has been able to say with assurance to the fishers: “Put out into deep water, and let down the nets for a catch.”
The power to fathom thought, by which foresight can be obtained, is the result of second sight. When Jesus called Peter to him, as well as Andrew, James, John, and Matthew, he must have known their dispositions intimately in order to know that they would follow him, and that they were capable of fulfilling the mission with which he must charge them. It was also necessary that they themselves should have an intuition of this mission in order to give themselves up to him. Again, it is the same at the Lord’s Supper, when he announces that one of the twelve will betray him, and when he designates him by saying it is he who is placing his hand in the dish with him, and also when he says that Peter will deny him.
In many places in the Gospels we read: “But Jesus, knowing their thoughts, said unto them.” Now, how could he know their thoughts if it was not at the time in the fluidic-radiance which carried their thoughts to him, and also the spiritual sight, which gave him power to read the mind of individuals?
Then, often when one believes an idea profoundly shrouded in the depth of the soul, one doubts not that there is a mirror within which reflects it, — a revelator in its own fluidic- radiance which is impregnated with it. If we could see the mechanism of the invisible world which surrounds us, the ramifications of these conducting threads of thought which bind all intelligent beings, incarnated and otherwise, the fluidic-effluvia charged with imprints of the moral world, and which like aerial currents traverse space, one would be less surprised at certain effects that ignorance attributes to chance (chap, XIV, from item n° 22 on).
The miraculous draught of fishes is equally well explained by second sight. Jesus did not produce fishes spontaneously there where they did not exist. He has seen, as a lucid would have been able to do, by the eyes of the soul, the place where they were found; and he has been able to say with assurance to the fishers: “Put out into deep water, and let down the nets for a catch.”
The power to fathom thought, by which foresight can be obtained, is the result of second sight. When Jesus called Peter to him, as well as Andrew, James, John, and Matthew, he must have known their dispositions intimately in order to know that they would follow him, and that they were capable of fulfilling the mission with which he must charge them. It was also necessary that they themselves should have an intuition of this mission in order to give themselves up to him. Again, it is the same at the Lord’s Supper, when he announces that one of the twelve will betray him, and when he designates him by saying it is he who is placing his hand in the dish with him, and also when he says that Peter will deny him.
In many places in the Gospels we read: “But Jesus, knowing their thoughts, said unto them.” Now, how could he know their thoughts if it was not at the time in the fluidic-radiance which carried their thoughts to him, and also the spiritual sight, which gave him power to read the mind of individuals?
Then, often when one believes an idea profoundly shrouded in the depth of the soul, one doubts not that there is a mirror within which reflects it, — a revelator in its own fluidic- radiance which is impregnated with it. If we could see the mechanism of the invisible world which surrounds us, the ramifications of these conducting threads of thought which bind all intelligent beings, incarnated and otherwise, the fluidic-effluvia charged with imprints of the moral world, and which like aerial currents traverse space, one would be less surprised at certain effects that ignorance attributes to chance (chap, XIV, from item n° 22 on).
Cures
The Woman who had the Issue of Blood
10. A large crowd followed and pressed around him. And a woman was there who had been subject to bleeding for twelve years. She had suffered a great deal under the care of many doctors and had spent all she had, yet instead of getting better she grew worse. When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, “If I just touch his clothes, I will be healed.” Immediately her bleeding stopped and she felt in her body that she was freed from her suffering. At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, “Who touched my clothes?” “You see the people crowding against you,” his disciples answered, “and yet you can ask, ‘Who touched me?’ “But Jesus kept looking around to see who had done it. Then the woman, knowing what had happened to her, came and fell at his feet and, trembling with fear, told him the whole truth. He said to her, “Daughter, your faith has healed you. Go in peace and be freed from your suffering.” (Mark, 5: 25 to 34).
11. These words, “At once Jesus realized that power had gone out from him,” are significant. They express the movement of the fluid which Jesus transferred to the sick woman. Both have felt the action which has just been produced. It is remarkable that the effect has not been provoked by any will-power of Jesus. Neither magnetism nor laying-on of hands were employed. The normal fluidic-radiance was sufficient to effect the cure.
But why was this radiance directed to the woman rather than to others, since Jesus did not think of her, and he was surrounded by a multitude of people?
The reason is very simple. The fluid, being given as therapeutic matter, must reach
organic disorder in order to repair it. It can be directed upon the evil by the will of the healing medium, or attracted by the ardent desire, the confidence, or, in one word, the faith of the sick one. In regard to the fluidic-current the first is the effect of forcing it, and the second of suction. Sometimes the simultaneousness of the effects is necessary; at others one alone suffices. The second has taken place in this circumstance.
Jesus was then right in saying, “Your faith has healed you.” The faith expressed here is not the mystical virtue which some believe it to be, but a veritable attractive force; while he who has it not, opposes to the fluidic-current a repelling force, or at least an inert one, which paralyzes action. Knowing this, one can comprehend how two sick persons attacked by the same illness, in the presence of a healing medium, one can be cured, and the other not. This is one of the most important principles of healing mediumship, and which explains, by a very natural cause, certain apparent anomalies (chap. XIV, n° 31 to 33).
But why was this radiance directed to the woman rather than to others, since Jesus did not think of her, and he was surrounded by a multitude of people?
The reason is very simple. The fluid, being given as therapeutic matter, must reach
organic disorder in order to repair it. It can be directed upon the evil by the will of the healing medium, or attracted by the ardent desire, the confidence, or, in one word, the faith of the sick one. In regard to the fluidic-current the first is the effect of forcing it, and the second of suction. Sometimes the simultaneousness of the effects is necessary; at others one alone suffices. The second has taken place in this circumstance.
Jesus was then right in saying, “Your faith has healed you.” The faith expressed here is not the mystical virtue which some believe it to be, but a veritable attractive force; while he who has it not, opposes to the fluidic-current a repelling force, or at least an inert one, which paralyzes action. Knowing this, one can comprehend how two sick persons attacked by the same illness, in the presence of a healing medium, one can be cured, and the other not. This is one of the most important principles of healing mediumship, and which explains, by a very natural cause, certain apparent anomalies (chap. XIV, n° 31 to 33).
The Healing of a Blind Man at Bethsaida
12. They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. He took the blind man by the hand and led him outside the village. When he had spit on the man’s eyes and put his hands on him, Jesus asked, “Do you see anything?” He looked up and said, “I see people; they look like trees walking around.” Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. Jesus sent him home, saying, “Don’t go into the village.” (Mark, 8: 22 to 26).
13. Here the effect of magnetism is evident. The cure has not been instantaneous but gradual, and in consequence of sustained and reiterated action, although more rapid than in ordinary magnetization. The first sensation of this man is that which blind men experience in recovering sight. By an optical illusion, objects appear to them of an inordinate size.
Jesus Heals a Paralytic
14. Jesus stepped into a boat, crossed over and came to his own town. Some men brought to him a paralytic, lying on a mat. When Jesus saw their faith, he said to the paralytic, “Take heart, son; your sins are forgiven.” At this, some of the teachers of the law said to themselves, “This fellow is blaspheming!” Knowing their thoughts, Jesus said, “Why do you entertain evil thoughts in your hearts? Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? But so that you may know that the Son of Man has authority on Earth to forgive sins....” Then he said to the paralytic, “Get up, take your mat and go home.” And the man got up and went home. When the crowd saw this, they were filled with awe; and they praised God, who had given such authority to men. (Matthew, 9: 1 to 8).
15. What could these words signify, “Yours sins are forgiven?” And how could they help the cure? Spiritism gives the key to them, as well as to an infinite number of other sayings misunderstood till now. It teaches us, by the law of the plurality of existences, that the evils and afflictions of life are often expiations of the past, and that we submit in the present life to the consequence of faults that we have committed in an anterior existence; the different existences being connected with one another, until we pay off the debt of our imperfections.
If, then, the malady of this man was a punishment for evil which he had committed, by saying to him: “your sins are forgiven,” was equal to saying: “You have paid your debt. The cause of your malady is effaced by your faith; consequently you merit to be delivered from your malady.” He therefore said to the scribes: “It is as easy to say, Your sins are forgiven, as to say: arise, and walk;” the cause ceasing, the effect must cease also. The case is the same with a prisoner to whom they would go and say: “Your crime is expiated and pardoned;” which is equivalent to saying: “You can leave prison.”
If, then, the malady of this man was a punishment for evil which he had committed, by saying to him: “your sins are forgiven,” was equal to saying: “You have paid your debt. The cause of your malady is effaced by your faith; consequently you merit to be delivered from your malady.” He therefore said to the scribes: “It is as easy to say, Your sins are forgiven, as to say: arise, and walk;” the cause ceasing, the effect must cease also. The case is the same with a prisoner to whom they would go and say: “Your crime is expiated and pardoned;” which is equivalent to saying: “You can leave prison.”
Ten Healed of Leprosy
16. Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. As he was going into a village, ten men who had leprosy met him. They stood at a distance and called out in a loud voice, “Jesus, Master, have pity on us!” When he saw them, he said, “Go, show yourselves to the priests.” And as they went, they were cleansed. One of them, when he saw he was healed, came back, praising God in a loud voice. He threw himself at Jesus’ feet and thanked him - and he was a Samaritan. Jesus asked, “Were not all ten cleansed? Where are the other nine? Was no one found to return and give praise to God except this foreigner?” Then he said to him, “Rise and go; your faith has made you well.” (Luke, 17: 11 to 19).
17. The Samaritans were schismatic, as Protestants stand in regard to Catholics, and despised by the Jews as heretics. Jesus, by curing indiscriminately the Samaritans and the Jews, gave at the same time a lesson and an example of tolerance; and, by showing that the Samaritan alone returned to give glory to God, it proved that there was in him more true faith and gratitude than with those who were called orthodox. By saying: “Your faith has made you well,” he shows that God regards the feeling of the heart, and not the exterior form of adoration. However, the others have been cured; it was necessary for the lesson which he wished to give, and to prove their ingratitude. But who knows the result of it, and if they have profited by the favor which was accorded them? By saying to the Samaritan: “Your faith has made you well,” Jesus gives us to understand that it will not be the same with the others.
The Withered Hand
18. Another time he went into the synagogue and a man with a shriveled hand was there. Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. Jesus said to the man with the shriveled hand, “Stand up in front of everyone.” Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent. He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored. Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus. Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. When they heard all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon. (Mark, 3: 1 to 8).
A Crippled Woman Healed on the Sabbath
19. On a Sabbath Jesus was teaching in one of the synagogues, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. When Jesus saw her, he called her forward and said to her, “Woman, you are set free from your infirmity.” Then he put his hands on her, and immediately she straightened up and praised God. Indignant because Jesus had healed on the Sabbath, the synagogue ruler said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.” The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?” When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing. (Luke, 13: 10 to 17).
20. This fact proves that at this epoch the greater number of maladies were attributed to demons, and that they confounded victims of obsession with people ill from other causes, but in an inverse sense; that is to say, now, those who do not believe in bad spirits think obsession is a pathological malady.
The Healing at the Pool
21. Some time later, Jesus went up to Jerusalem for a feast of the Jews. Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. Here a great number of disabled people used to lie, the blind, the lame, the paralyzed. One who was there had been an invalid for thirty-eight years. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” Then Jesus said to him, “Get up! Pick up your mat and walk.” At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath, and so the Jews said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.” But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ “So they asked him, “Who is this fellow who told you to pick it up and walk?” The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there. Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning or something worse may happen to you.” The man went away and told the Jews that it was Jesus who had made him well. So, because Jesus was doing these things on the Sabbath, the Jews persecuted him. Jesus said to them, “My Father is always at his work to this very day, and I, too, am working.” (John, 5: 1 to 17).
22. Pool (from the Latin pisces, fish) was with the Romans a reservoir or nurse-pond for fish. Later, it was understood to be a public bathing-place.
The Pool of Bethesda, at Jerusalem, was a cistern near the Temple, fed by a natural spring, the water of which possessed healing properties. It was doubtless a circulating fountain, which, at certain times, burst forth with strength, and moved the water. According to common belief, this moment was the most favorable for cures. Perhaps, in reality, at the moment it gushed out, it had more active properties, or that the agitation produced by the gushing water stirred the mud at the bottom, which was beneficial for certain diseases. These effects are natural and perfectly well known now. But then there was but little advance in science, and they saw a supernatural cause for all or the most part of unknown phenomena. The Jews attributed the agitation of this water to the presence of an angel; and this belief seemed to them so much the more reasonable, as at this moment the water was more salutary.
After having cured this man, Jesus said to him: “See, you are well again. Stop sinning or something worse may happen to you.” By these words he makes him to understand that his disease was a punishment, and that, if he did not cease sinning, he would be again punished more severely than ever. This doctrine conforms entirely to that which Spiritism teaches.
The Pool of Bethesda, at Jerusalem, was a cistern near the Temple, fed by a natural spring, the water of which possessed healing properties. It was doubtless a circulating fountain, which, at certain times, burst forth with strength, and moved the water. According to common belief, this moment was the most favorable for cures. Perhaps, in reality, at the moment it gushed out, it had more active properties, or that the agitation produced by the gushing water stirred the mud at the bottom, which was beneficial for certain diseases. These effects are natural and perfectly well known now. But then there was but little advance in science, and they saw a supernatural cause for all or the most part of unknown phenomena. The Jews attributed the agitation of this water to the presence of an angel; and this belief seemed to them so much the more reasonable, as at this moment the water was more salutary.
After having cured this man, Jesus said to him: “See, you are well again. Stop sinning or something worse may happen to you.” By these words he makes him to understand that his disease was a punishment, and that, if he did not cease sinning, he would be again punished more severely than ever. This doctrine conforms entirely to that which Spiritism teaches.
23. Jesus appears to have taken pains to perform cures on the Sabbath, in order to have occasion to protest against the rigorous observance of the Pharisees of this day. He wished to show them that true piety consisted, not in the observance of forms and of outside things, but in the true worship of the heart. He justifies himself by saying: “My Father is always at his work to this very day, and I, too, am working,” that is to say, that God does not suspend the workings of nature on the Sabbath. He continues to produce that which is necessary to your nourishment and health; and I am here to do his will.
The Man Born Blind
24. As he went along, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the work of God might be displayed in his life. As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. While I am in the world, I am the light of the world.” Having said this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes. “Go,” he told him, “wash in the Pool of Siloam” (this word means Sent). So the man went and washed, and came home seeing. His neighbors and those who had formerly seen him begging asked, “Isn’t this the same man who used to sit and beg?” Some claimed that he was. Others said, “No, he only looks like him.” But he himself insisted, “I am the man.” “How then were your eyes opened?” they demanded. He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.” “Where is this man?” they asked him. “I don’t know,” he said. They brought to the Pharisees the man who had been blind. Now the day on which Jesus had made the mud and opened the man’s eyes was a Sabbath. Therefore the Pharisees also asked him how he had received his sight. “He put mud on my eyes,” the man replied, “and I washed, and now I see.” Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others asked, “How can a sinner do such miraculous signs?” So they were divided. Finally they turned again to the blind man, “What have you to say about him? It was your eyes he opened.” The man replied, “He is a prophet.” The Jews still did not believe that he had been blind and had received his sight until they sent for the man’s parents. “Is this your son?” they asked. “Is this the one you say was born blind? How is it that now he can see?” “We know he is our son,” the parents answered, “and we know he was born blind. But how he can see now, or who opened his eyes, we don’t know. Ask him. He is of age; he will speak for himself.” His parents said this because they were afraid of the Jews, for already the Jews had decided that anyone who acknowledged that Jesus was the Christ would be put out of the synagogue. That was why his parents said, “He is of age; ask him.” A second time they summoned the man who had been blind. “Give glory to God,” they said.” We know this man is a sinner.” He replied, “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!” Then they asked him, “What did he do to you? How did he open your eyes?” He answered, “I have told you already and you did not listen.
Why do you want to hear it again? Do you want to become his disciples, too?” Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses! We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from.” The man answered, “Now that is remarkable! You don’t know where he comes from, yet he opened my eyes. We know that God does not listen to sinners. He listens to the godly man who does his will. Nobody has ever heard of opening the eyes of a man born blind. 33. If this man were not from God, he could do nothing.” To this they replied, “You were steeped in sin at birth; how dare you lecture us!” And they threw him out. (John, 9: 1 to 34).
Why do you want to hear it again? Do you want to become his disciples, too?” Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses! We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from.” The man answered, “Now that is remarkable! You don’t know where he comes from, yet he opened my eyes. We know that God does not listen to sinners. He listens to the godly man who does his will. Nobody has ever heard of opening the eyes of a man born blind. 33. If this man were not from God, he could do nothing.” To this they replied, “You were steeped in sin at birth; how dare you lecture us!” And they threw him out. (John, 9: 1 to 34).
25. This recital, so simple and artless, carries in itself an evident character of truth. There is nothing marvelous or fantastic about it; it is a scene from real life. The language of this blind man is that of one in which good, natural common sense supplies the place of knowledge, and who combats the arguments of his adversaries with simplicity, yet with an ability which is not wanting in justice. Is not the speech of the Pharisee like that of proud men who think there is no knowledge outside of their own, and that a man of the people is unworthy of a single thought or remonstrance? Barring the name, we have the same kind of people in our day.
To be expelled from the synagogue was equivalent to being excommunicated from the Church. The Spiritists, whose doctrines are those of Christ, interpreted according to the progress of the present light, are treated as the Jews who recognized Jesus as the Messiah. By excommunicating them, they place them outside of the Church, as the scribes and the Pharisees did in regard to the followers of Jesus. In this narrative the man is expelled because he can believe only in him who has cured him, whether he be a sinner or one possessed by a demon, and because he glorifies God for his cure! Is not the same thing done to Spiritists? Because they obtain wise counsel from spirits, have returned to goodness and God, and perform cures, it is said to be the work of the Devil, and anathema is cast at them. Have we not heard priests from the high altar say, “It is better to remain an incredulous than to return to the faith by Spiritism?” Have we not heard them tell the sick ones that they must not be cured by Spiritists who possess this gift, because it is a gift from Satan? Have we not heard them telling the sick to reject the bread given by Spiritists, for it is the bread of the devil? What did and said the Jewish priests and Pharisees more than that? Moreover, it is written that the same unbelief must be felt by some at this epoch of the world’s history, as in the time of Christ.
This question of the disciples — viz., “Is this man blind because of sin?” — indicates the knowledge of an anterior existence; otherwise no sense could be made of it; for the sin which would be the cause of an infirmity, which is born with a person, must have been committed before this birth, and consequently in an anterior existence. If Jesus had recognized a false idea in the question, he would have said to them, “How could this man have sinned before birth?” Instead of that, he replies, that, if this man is blind, it is not because he has sinned, but that the glory of God may be shown in him; i.e., that he must be the instrument of a manifestation of the power of God. If it were not an expiation of the past, it was an experience which must have advanced him towards perfection; for God’s laws are just, we have no suffering without compensation.
As to the means employed to cure him, it is evident that the clay formed of soil and saliva obtained its healing properties from the healing fluid with which it was impregnated. Thus the most simple agents — water, for example — can acquire powerful and effective qualities under the action of the spiritual or magnetic fluid, to which they serve as vehicle, or reservoir.
To be expelled from the synagogue was equivalent to being excommunicated from the Church. The Spiritists, whose doctrines are those of Christ, interpreted according to the progress of the present light, are treated as the Jews who recognized Jesus as the Messiah. By excommunicating them, they place them outside of the Church, as the scribes and the Pharisees did in regard to the followers of Jesus. In this narrative the man is expelled because he can believe only in him who has cured him, whether he be a sinner or one possessed by a demon, and because he glorifies God for his cure! Is not the same thing done to Spiritists? Because they obtain wise counsel from spirits, have returned to goodness and God, and perform cures, it is said to be the work of the Devil, and anathema is cast at them. Have we not heard priests from the high altar say, “It is better to remain an incredulous than to return to the faith by Spiritism?” Have we not heard them tell the sick ones that they must not be cured by Spiritists who possess this gift, because it is a gift from Satan? Have we not heard them telling the sick to reject the bread given by Spiritists, for it is the bread of the devil? What did and said the Jewish priests and Pharisees more than that? Moreover, it is written that the same unbelief must be felt by some at this epoch of the world’s history, as in the time of Christ.
This question of the disciples — viz., “Is this man blind because of sin?” — indicates the knowledge of an anterior existence; otherwise no sense could be made of it; for the sin which would be the cause of an infirmity, which is born with a person, must have been committed before this birth, and consequently in an anterior existence. If Jesus had recognized a false idea in the question, he would have said to them, “How could this man have sinned before birth?” Instead of that, he replies, that, if this man is blind, it is not because he has sinned, but that the glory of God may be shown in him; i.e., that he must be the instrument of a manifestation of the power of God. If it were not an expiation of the past, it was an experience which must have advanced him towards perfection; for God’s laws are just, we have no suffering without compensation.
As to the means employed to cure him, it is evident that the clay formed of soil and saliva obtained its healing properties from the healing fluid with which it was impregnated. Thus the most simple agents — water, for example — can acquire powerful and effective qualities under the action of the spiritual or magnetic fluid, to which they serve as vehicle, or reservoir.
The Numerous Cures performed by Jesus
26. Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them. Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him (Matthew, 4: 23 to 25).
27. Of all the acts which testify to the power of Jesus, without doubt the cures he performed are the most numerous. He wished to prove by that that true power is that which does good; that his object was to render himself useful, and not to satisfy indifferent curiosity by the performance of extraordinary things.
By alleviating suffering, he touched the hearts of men, and made more proselytes than if he had alone gratified their curiosity. By this means he made himself beloved. Whilst, if he had limited himself to producing surprising material effects, as the Pharisees demanded of him, the greater part of the people would have seen in him only a sorcerer or skillful juggler with whom idlers had been amused.
Thus, when John the Baptist sends to him his disciples to ascertain if he is the Christ, he does not say, “I am he;” for every impostor could have been able to say as much. He does not tell them of the marvelous things he has accomplished, but simply replies, “Go say to John, the blind see, the lame walk, the deaf hear, and the Gospel is preached to the poor.” It was equivalent to saying: “recognize me in my works; judge the tree by its fruit:” for there is found the veritable character of the divine mission.
By alleviating suffering, he touched the hearts of men, and made more proselytes than if he had alone gratified their curiosity. By this means he made himself beloved. Whilst, if he had limited himself to producing surprising material effects, as the Pharisees demanded of him, the greater part of the people would have seen in him only a sorcerer or skillful juggler with whom idlers had been amused.
Thus, when John the Baptist sends to him his disciples to ascertain if he is the Christ, he does not say, “I am he;” for every impostor could have been able to say as much. He does not tell them of the marvelous things he has accomplished, but simply replies, “Go say to John, the blind see, the lame walk, the deaf hear, and the Gospel is preached to the poor.” It was equivalent to saying: “recognize me in my works; judge the tree by its fruit:” for there is found the veritable character of the divine mission.
28. It is also by the good it does that Spiritism proves its divine mission. It cures physical evils, but, above all, moral maladies, which are the most important works by which it affirms itself. Its most sincere adepts are not only those who have been astonished by the sight of its extraordinary phenomena, but those who have been touched to the heart by the consolation it gives; those who have been delivered from the tortures of doubt; those whose courage has been sustained by it in affliction, who have drawn strength from the certitude of the future which it has brought to them, with a knowledge of their spiritual being and destiny; those whose faith is unchangeable because they feel it and comprehend.
Those who see in Spiritism only material effects cannot comprehend its moral power; as incredulous, who know it only by its phenomena of which they do not admit its first cause (God), see in Spiritists only jugglers and charlatans. It is then, not by the performance of wonderful works that Spiritism will triumph over incredulity; it is by multiplying its moral benefits. For, if they will not believe in the mighty works it accomplishes, they experience, like all the world, sufferings and afflictions, and no one refuses alleviation and consolation.
Those who see in Spiritism only material effects cannot comprehend its moral power; as incredulous, who know it only by its phenomena of which they do not admit its first cause (God), see in Spiritists only jugglers and charlatans. It is then, not by the performance of wonderful works that Spiritism will triumph over incredulity; it is by multiplying its moral benefits. For, if they will not believe in the mighty works it accomplishes, they experience, like all the world, sufferings and afflictions, and no one refuses alleviation and consolation.
Those Possessed by an Evil Spirit
29. They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. Just then a man in their synagogue who was possessed by an evil spirit cried out, “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” “Be quiet!” said Jesus sternly. “Come out of him!” The evil spirit shook the man violently and came out of him with a shriek. The people were all so amazed that they asked each other, “What is this? A new teaching—and with authority! He even gives orders to evil spirits and they obey him.” News about him spread quickly over the whole region of Galilee. (Marc, 1: 21 to 28).
30. While they were going out, a man who was demon-possessed and could not talk was brought to Jesus. And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, “Nothing like this has ever been seen in Israel.” But the Pharisees said, “It is by the prince of demons that he drives out demons.” (Matthew, 9: 32 to 34).
31. When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him. “What are you arguing with them about?” he asked. A man in the crowd answered, “Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.” “O unbelieving generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy to me.” So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. Jesus asked the boy’s father, “How long has he been like this?” “From childhood,” he answered. “It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.” “ ‘If you can’?” said Jesus. “Everything is possible for him who believes.” Immediately the boy’s father exclaimed, “I do believe; help me overcome my unbelief!” When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. “You deaf and mute spirit,” he said, “I command you, come out of him and never enter him again.” The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, “He’s dead.” But Jesus took him by the hand and lifted him to his feet, and he stood up. After Jesus had gone indoors, his disciples asked him privately, “Why couldn’t we drive it out?” He replied, “This kind can come out only by prayer.” (Marc, 9: 14 to 29).
32. Then they brought him a demon-possessed man who was blind and mute, and Jesus healed him, so that he could both talk and see. All the people were astonished and said, “Could this be the Son of David?” But when the Pharisees heard this, they said, “It is only by Beelzebub, the prince of demons, that this fellow drives out demons.” Jesus knew their thoughts and said to them, “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? And if I drive out demons by Beelzebub, by whom do your people drive them out? So then, they will be your judges. But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you. (Matthew, 12: 22 to 28).
33. The deliverance of those possessed by evil spirits figure, with the cures, among the most numerous acts of Jesus. Among the facts of this nature there is one that is reported above in n° 30, where the proof of his obsession is not evident. It is probable that then, as now, they attributed to the influence of demons all maladies, of which the cause was unknown, mainly to dumbness, epilepsy, and catalepsy. But there are some cases of it where the action of undeveloped spirits is very evident. They have with those to which we have been witness such a striking analogy, that one recognizes with them all the symptoms of this kind of affection. The proof of the participation of an occult intelligence in similar cases is from the fact that a number of radical cures have been made in some spiritist centers, solely by the evocation and enlightenment of the spirit obsessors, without magnetism or medicine, and often in the absence and at a distance from the patient. The immense superiority of Christ gave to him such authority over imperfect spirits, then called demons, that it was sufficient for him command them to retire; for they could not resist his will (Chap. XIV, n° 46).
34. The narrative of the evil spirits having been sent into the herd of swine is contrary to all probability. Incidentally, it would hardly be explainable the presence of such a numerous amount of pigs in a country wherein that animal was seen as horrendous and useless for nutritional purposes. An evil spirit is no less a human spirit still, though imperfect enough to do evil after death as he did it before; and it is contrary to the laws of nature that he can animate the body of an animal. One sees there the amplification of a real common fact of the ignorance and superstition, or perhaps an allegory to characterize the impure inclinations of certain spirits.
35. Obsession and possession by evil spirits seem to have been very common in Judea in the time of Jesus, which gave him the opportunity of curing many. The undeveloped spirits had no doubt invaded this country, causing an epidemic of the disease (chap. XIV, n° 49).
Without being epidemic, the obsession of individuals is extremely frequent, and presents itself under various aspects which a profound knowledge of Spiritism makes easily recognizable. The health of the individual is often sadly affected by it, either by aggravating organic affections or causing them. Obsessions will some day be inevitably ranged among pathological causes requiring by their special nature special curative means. Spiritism, by making known the cause of the evil, opens a new way for the art of curing, and furnishes to science the means of success where it fails only by a lack of knowledge of the original cause of the evil (“The Mediums Book,” chap. 23).
Without being epidemic, the obsession of individuals is extremely frequent, and presents itself under various aspects which a profound knowledge of Spiritism makes easily recognizable. The health of the individual is often sadly affected by it, either by aggravating organic affections or causing them. Obsessions will some day be inevitably ranged among pathological causes requiring by their special nature special curative means. Spiritism, by making known the cause of the evil, opens a new way for the art of curing, and furnishes to science the means of success where it fails only by a lack of knowledge of the original cause of the evil (“The Mediums Book,” chap. 23).
36. Jesus was accused by the Pharisees of exorcising demons by demons. Even the good he did was, according to them, the work of Satan. They did not reflect that it would make no sense for the Devil to expel his own self. It is well known that the Pharisees of that time already considered all transcendental faculties as supernatural and consequently, as the work of the devil. According to them, Jesus himself received from the Devil such powers. This same doctrine is that which the Church upholds today against spiritual manifestations. *
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* All theologians are far from professing absolute opinions upon the subject of demons. Here is that of an ecclesiastic, the value of which the clergy would not know how to call into question. The following passage is found in Conferences upon Religion, by Monseigneur Freyssinous, Bishop of Hermopolis, vol. II. p. 341. Paris, 1825: “If Jesus had employed evil spirits to cast out demons, the latter would then have been working to destroy their own empire, and Satan would have been employing power against himself. It is certain that a demon who would seek to destroy the reign of vice in order to establish that of virtue must be a strange demon. That is why Jesus replied to the absurd accusation of the Jews, ‘If I perform mighty works in the name of the demons, his kingdom must then be divided against itself!’ — an answer which admits of no reply.” This is precisely the argument which the Spiritists oppose to those who attribute to the evil spirits the good counsels which they receive. The demon would act like a professional thief who would return all that which he had stolen, and engage other thieves to become honest men.
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* All theologians are far from professing absolute opinions upon the subject of demons. Here is that of an ecclesiastic, the value of which the clergy would not know how to call into question. The following passage is found in Conferences upon Religion, by Monseigneur Freyssinous, Bishop of Hermopolis, vol. II. p. 341. Paris, 1825: “If Jesus had employed evil spirits to cast out demons, the latter would then have been working to destroy their own empire, and Satan would have been employing power against himself. It is certain that a demon who would seek to destroy the reign of vice in order to establish that of virtue must be a strange demon. That is why Jesus replied to the absurd accusation of the Jews, ‘If I perform mighty works in the name of the demons, his kingdom must then be divided against itself!’ — an answer which admits of no reply.” This is precisely the argument which the Spiritists oppose to those who attribute to the evil spirits the good counsels which they receive. The demon would act like a professional thief who would return all that which he had stolen, and engage other thieves to become honest men.
RESURRECTIONS
Jairus’ daughter
37. When Jesus had again crossed over by boat to the other side of the lake, a large crowd gathered around him while he was by the lake. Then one of the synagogue rulers, named Jairus, came there. Seeing Jesus, he fell at his feet and pleaded earnestly with him, “My little daughter is dying. Please come and put your hands on her so that she will be healed and live.” So Jesus went with him.
While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. “Your daughter is dead,” they said. “Why bother the teacher any more?” Ignoring what they said, Jesus told the synagogue ruler, “Don’t be afraid; just believe.” He did not let anyone follow him except Peter, James and John the brother of James. When they came to the home of the synagogue ruler, Jesus saw a commotion, with people crying and wailing loudly. He went in and said to them, “Why all this commotion and wailing? The child is not dead but asleep.” But they laughed at him. After he put them all out, he took the child’s father and mother and the disciples who were with him, and went in where the child was. He took her by the hand and said to her, “Talitha koum!” (which means, “Little girl, I say to you, get up!” ). Immediately the girl stood up and walked around (she was twelve years old). At this they were completely astonished. He gave strict orders not to let anyone know about this, and told them to give her something to eat. (Marc, 5: 1 to 24 and 35 to 43).
While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. “Your daughter is dead,” they said. “Why bother the teacher any more?” Ignoring what they said, Jesus told the synagogue ruler, “Don’t be afraid; just believe.” He did not let anyone follow him except Peter, James and John the brother of James. When they came to the home of the synagogue ruler, Jesus saw a commotion, with people crying and wailing loudly. He went in and said to them, “Why all this commotion and wailing? The child is not dead but asleep.” But they laughed at him. After he put them all out, he took the child’s father and mother and the disciples who were with him, and went in where the child was. He took her by the hand and said to her, “Talitha koum!” (which means, “Little girl, I say to you, get up!” ). Immediately the girl stood up and walked around (she was twelve years old). At this they were completely astonished. He gave strict orders not to let anyone know about this, and told them to give her something to eat. (Marc, 5: 1 to 24 and 35 to 43).
Son of the Widow of Nain
38. Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. As he approached the town gate, a dead person was being carried out—the only son of his mother, and she was a widow. And a large crowd from the town was with her. When the Lord saw her, his heart went out to her and he said, “Don’t cry.” Then he went up and touched the coffin, and those carrying it stood still. He said, “Young man, I say to you, get up!” The dead man sat up and began to talk, and Jesus gave him back to his mother. They were all filled with awe and praised God. “A great prophet has appeared among us,” they said. “God has come to help his people.” This news about Jesus spread throughout Judea and the surrounding country. (Luke, 7: 11 to 17).
39. The fact of the return to corporeal life of an individual really dead would be contrary to the laws of nature, and consequently miraculous. Now it is not necessary to go over this order of facts in order to explain the resurrections performed by Jesus.
If among us the appearance of death sometimes deceives our most celebrated physicians, accidents of this nature must have been much more frequent in a country where no precaution in regard to it was taken, and where burials were immediate. * In all probability, in the two cases cited above, the disease was syncope or lethargy. Jesus himself tells it positively of the daughter. “The child,” said he “is not dead but asleep.”
With the fluid power which Jesus possessed, there is nothing surprising in the fact that the vivifying fluid, directed by a strong will, should have reanimated the benumbed senses; that he should have been able to recall the spirit to the body which it was ready to leave, as the perispiritual connection was not broken. For men of that time, who believed a person dead when he ceased to breathe, there were resurrections, and they have been able to affirm it in good faith; but they were in reality cures, and not resurrections in the true acceptation of the word.
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* A proof of this custom is found in Acts, 5: 5 to 10. When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened. 6. Then the young men came forward, wrapped up his body, and carried him out and buried him.7About three hours later his wife came in, not knowing what had happened. 8Peter asked her, "Tell me, is this the price you and Ananias got for the land? “Yes," she said, "that is the price." 9Peter said to her, "How could you agree to test the Spirit of the Lord? Look! The feet of the men who buried your husband are at the door, and they will carry you out also." 10At that moment she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband.
If among us the appearance of death sometimes deceives our most celebrated physicians, accidents of this nature must have been much more frequent in a country where no precaution in regard to it was taken, and where burials were immediate. * In all probability, in the two cases cited above, the disease was syncope or lethargy. Jesus himself tells it positively of the daughter. “The child,” said he “is not dead but asleep.”
With the fluid power which Jesus possessed, there is nothing surprising in the fact that the vivifying fluid, directed by a strong will, should have reanimated the benumbed senses; that he should have been able to recall the spirit to the body which it was ready to leave, as the perispiritual connection was not broken. For men of that time, who believed a person dead when he ceased to breathe, there were resurrections, and they have been able to affirm it in good faith; but they were in reality cures, and not resurrections in the true acceptation of the word.
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* A proof of this custom is found in Acts, 5: 5 to 10. When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened. 6. Then the young men came forward, wrapped up his body, and carried him out and buried him.7About three hours later his wife came in, not knowing what had happened. 8Peter asked her, "Tell me, is this the price you and Ananias got for the land? “Yes," she said, "that is the price." 9Peter said to her, "How could you agree to test the Spirit of the Lord? Look! The feet of the men who buried your husband are at the door, and they will carry you out also." 10At that moment she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband.
40. The resurrection of Lazarus, whatever they may say, disaffirms nothing in regard to this principle. He was, they say, for four days in the sepulcher. But it is well known that some attacks of lethargy last eight days or more. They add that he smelt badly, which is a sign of decomposition. This allegation proves nothing more, as with some persons there is partial decomposition of the body before death, which is attended by a disagreeable odor. Death arrives only when the organs essential to life are attacked.
And who could be able to know if a disagreeable odor attended him? It was his sister Martha who said it; but how did she know? Lazarus having been buried four days, she could suppose it, but have no certitude of it. *
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* The following fact proves that decomposition sometimes precedes death: In the convent of bon-Pasteur, founded at Toulon by the Abbot Marin, chaplain of the convict-prison for repentant females, was found a young woman who had endured the most terrible suffering with the calmness and impassibility of an expiatory victim. In the midst of the pain she seemed to smile, as if in a celestial vision. Like St. Theresa, she asked to suffer more. Her flesh was in shreds; the gangrene gained upon her limbs. By a wise foresight the doctors recommended the burial of the body immediately after decease. Strange enough! Hardly had she rendered the last sigh than all work of decomposition arrested itself, the death-like exhalations ceased, and during thirty-six hours she remained exposed to the prayers and veneration of the community.
And who could be able to know if a disagreeable odor attended him? It was his sister Martha who said it; but how did she know? Lazarus having been buried four days, she could suppose it, but have no certitude of it. *
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* The following fact proves that decomposition sometimes precedes death: In the convent of bon-Pasteur, founded at Toulon by the Abbot Marin, chaplain of the convict-prison for repentant females, was found a young woman who had endured the most terrible suffering with the calmness and impassibility of an expiatory victim. In the midst of the pain she seemed to smile, as if in a celestial vision. Like St. Theresa, she asked to suffer more. Her flesh was in shreds; the gangrene gained upon her limbs. By a wise foresight the doctors recommended the burial of the body immediately after decease. Strange enough! Hardly had she rendered the last sigh than all work of decomposition arrested itself, the death-like exhalations ceased, and during thirty-six hours she remained exposed to the prayers and veneration of the community.
Jesus walks upon the Water
41. Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. After he had dismissed them, he went up on a mountainside by himself to pray. When evening came, he was there alone, but the boat was already a considerable distance from land, buffeted by the waves because the wind was against it. During the fourth watch of the night Jesus went out to them, walking on the lake. * When the disciples saw him walking on the lake, they were terrified. “It’s a ghost,” they said, and cried out in fear. But Jesus immediately said to them: “Take courage! It is I don’t be afraid.” “Lord, if it’s you,” Peter replied, “tell me to come to you on the water.” “Come,” he said. Then Peter got down out of the boat, walked on the water and came toward Jesus. But when he saw the wind, he was afraid and beginning to sink, cried out, “Lord, save me!” Immediately Jesus reached out his hand and caught him. “You of little faith,” he said, “why did you doubt?” And when they climbed into the boat, the wind died down. Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.” (Matthew, 14: 22 to 33).
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* The lake of Gennesaret.
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* The lake of Gennesaret.
42. This phenomenon finds its natural explanation in the principles previously explained in chap. XIV, n°43.
Analogous examples prove that it is neither impossible nor miraculous, since it is in the laws of nature. It can be produced in two ways.
Jesus, although living, appeared upon the water under a tangible form, whilst his body was elsewhere. This is the most probable hypothesis. One can even recognize in the recital certain characteristic signs of tangible apparitions (chap. XIV, n° 35 to 37).
On the other hand, his body could have been sustained and weight neutralized by the fluidic-force which maintains a table in space without support. The same effect has many times been produced over human bodies.
Analogous examples prove that it is neither impossible nor miraculous, since it is in the laws of nature. It can be produced in two ways.
Jesus, although living, appeared upon the water under a tangible form, whilst his body was elsewhere. This is the most probable hypothesis. One can even recognize in the recital certain characteristic signs of tangible apparitions (chap. XIV, n° 35 to 37).
On the other hand, his body could have been sustained and weight neutralized by the fluidic-force which maintains a table in space without support. The same effect has many times been produced over human bodies.
Transfiguration
43. After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. * There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them. And there appeared before them Elijah and Moses, who were talking with Jesus. Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what to say, they were so frightened.) Then a cloud appeared and enveloped them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!” Suddenly, when they looked around, they no longer saw anyone with them except Jesus. As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what “rising from the dead” meant. (Mark, 9: 2 to 10).
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* The Mount Tabor is located at Southwest of the Lake Tabarich, and 11 km Southeast of Nazareth; it is approximately 1000 meters high.
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* The Mount Tabor is located at Southwest of the Lake Tabarich, and 11 km Southeast of Nazareth; it is approximately 1000 meters high.
44. The reason for this phenomenon can be found in the properties of this same perispiritual fluid. The transfiguration (explained in chap. XIV, n° 39) is an ordinary circumstance enough, which, in consequence of fluidic-radiation, can change the appearance of an individual; but the purity of the perispirit of Jesus has given to his spirit an exceptional brilliancy. As to the apparitions of Moses and Elijah, they can be accounted for in the same way as similar ones (chap. XIV, from item n° 35 on).
Of all the faculties which have been revealed to us in Jesus, there is not one which is outside or beyond the conditions of humanity, because they are gifts of nature; but, by the superiority of his moral essence and of his fluidic qualities, they attained with him proportions above that of the common. He represented to us, aside from his carnal envelope, the state of pure spirits.
Of all the faculties which have been revealed to us in Jesus, there is not one which is outside or beyond the conditions of humanity, because they are gifts of nature; but, by the superiority of his moral essence and of his fluidic qualities, they attained with him proportions above that of the common. He represented to us, aside from his carnal envelope, the state of pure spirits.
The Tempest Stilled
45. One day Jesus said to his disciples, “Let’s go over to the other side of the lake.” So they got into a boat and set out. As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger. The disciples went and woke him, saying, “Master, Master, we’re going to drown!” He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. “Where is your faith?” he asked his disciples. In fear and amazement they asked one another, “Who is this? He commands even the winds and the water, and they obey him.” (Luke, 8: 22 to 25).
46. We do not yet know enough of the secrets of nature to affirm if there are or not occult intelligences which preside at the action of the elements. In this hypothesis the phenomena in question would be the result of an act of authority over these same intelligences, and would prove a power which has not been given to any man to exercise.
At all events, Jesus, sleeping quietly during the tempest, attests a security which can be explained by this fact, that his spirit saw there was no danger, and that the storm was going to be allayed.
At all events, Jesus, sleeping quietly during the tempest, attests a security which can be explained by this fact, that his spirit saw there was no danger, and that the storm was going to be allayed.
Marriage at Cana
47. This miracle, mentioned only in the Gospel of St. John, is indicated as being the first that Jesus had performed; and under this title it ought to have been so much to more remarked upon; but it seems to have produced very little sensation, as no other evangelist mentions it. Such an extraordinary fact ought to have astonished the guests to the highest degree, and, above all, the host himself, who, it seems, had not even perceived it.
Considered by itself, this fact has little importance comparatively with those which truly testify of the spiritual qualities of Jesus. By admitting that things have taken place as they are reported to have done, it is remarkable that it is the sole phenomenon of this kind which he has produced. He was of a nature too elevated to attach himself to purely material effects, calculated solely to attract the curiosity of the crowd, who would have confounded him with a magician. He knew that useful things would obtain him more sympathy, and obtain for his cause more converts than those which could pass for a juggler’s tricks, and touch not the heart (n° 27).
However, the act may be clearly explained up to a certain point, to which fluidic-action as well as magnetism offers some examples of having the power of changing the properties of water by giving it the taste of wine; but this hypothesis is not very probable, as in a case of this kind the water has not been of the color of wine, which could not have failed in being remarked. It is more rational to see in it one of those parables so frequent in the teachings of Jesus, like that of the “prodigal son,” “the marriage feast,” “the dry fig-tree,” “the parable of the bad rich man,” and many others. He made during the repast an allusion to the wine and water, whence he would have evoked a moral. That which justifies this opinion are the words which have been spoken in regard to it by the ruler of the feast, — “Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now.”
Between these two hypothesis, one should prefer the most rational; Spiritists are not so credulous as to see manifestations everywhere, neither are they so conclusive in their opinions as to wish to explain everything by means of fluids.
Considered by itself, this fact has little importance comparatively with those which truly testify of the spiritual qualities of Jesus. By admitting that things have taken place as they are reported to have done, it is remarkable that it is the sole phenomenon of this kind which he has produced. He was of a nature too elevated to attach himself to purely material effects, calculated solely to attract the curiosity of the crowd, who would have confounded him with a magician. He knew that useful things would obtain him more sympathy, and obtain for his cause more converts than those which could pass for a juggler’s tricks, and touch not the heart (n° 27).
However, the act may be clearly explained up to a certain point, to which fluidic-action as well as magnetism offers some examples of having the power of changing the properties of water by giving it the taste of wine; but this hypothesis is not very probable, as in a case of this kind the water has not been of the color of wine, which could not have failed in being remarked. It is more rational to see in it one of those parables so frequent in the teachings of Jesus, like that of the “prodigal son,” “the marriage feast,” “the dry fig-tree,” “the parable of the bad rich man,” and many others. He made during the repast an allusion to the wine and water, whence he would have evoked a moral. That which justifies this opinion are the words which have been spoken in regard to it by the ruler of the feast, — “Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now.”
Between these two hypothesis, one should prefer the most rational; Spiritists are not so credulous as to see manifestations everywhere, neither are they so conclusive in their opinions as to wish to explain everything by means of fluids.
The Miracle of the Multiplication of Bread
48. This miracle of the bread is one of those which have puzzled commentators, and diverted the imagination of the incredulous. Without giving themselves the trouble to look for the allegorical sense of it, the latter have seen in it only a puerile history; but the greater number of serious men have seen in this recital, although under a form different from the ordinary one, a parable comparing the spiritual nourishment of the soul with the nourishment of the body.
One can see in it, however, more than one metaphor, and admit at a certain point of view the reality of a material effect, without resorting to belief in the miracle of it. One knows that in great preoccupation of mind, caused by giving undivided attention to a certain thing, hunger is forgotten. Now, those who followed Jesus were people greedy to hear him. There is nothing astonishing in the fact, that, having been fascinated by his words, and perhaps also by the powerful magnetic action which he exercised over them, they had not felt the need of eating.
Jesus, who foresaw this result, has been able to tranquilize his disciples by saying, in the figurative language which was habitual to him, that they had really brought some bread with them, and that this would satisfy the needs of the multitude. At the same time he gave to the latter a lesson: “You give them something to eat,” said he. He taught them by that, that they also must nourish them by the word.
Thus, beside the moral allegorical sense, he has been able to produce a well-known, natural, psychological effect. The wonderful part in this case is the great power of his words, which have captivated the attention of an immense crowd to such a point as to make them forget the necessities of the body. This moral power testifies the superiority of Jesus much more than the purely material fact of the multiplication of bread, which must have been considered as an allegory.
This explanation is found confirmed by Jesus himself in the following passages:
One can see in it, however, more than one metaphor, and admit at a certain point of view the reality of a material effect, without resorting to belief in the miracle of it. One knows that in great preoccupation of mind, caused by giving undivided attention to a certain thing, hunger is forgotten. Now, those who followed Jesus were people greedy to hear him. There is nothing astonishing in the fact, that, having been fascinated by his words, and perhaps also by the powerful magnetic action which he exercised over them, they had not felt the need of eating.
Jesus, who foresaw this result, has been able to tranquilize his disciples by saying, in the figurative language which was habitual to him, that they had really brought some bread with them, and that this would satisfy the needs of the multitude. At the same time he gave to the latter a lesson: “You give them something to eat,” said he. He taught them by that, that they also must nourish them by the word.
Thus, beside the moral allegorical sense, he has been able to produce a well-known, natural, psychological effect. The wonderful part in this case is the great power of his words, which have captivated the attention of an immense crowd to such a point as to make them forget the necessities of the body. This moral power testifies the superiority of Jesus much more than the purely material fact of the multiplication of bread, which must have been considered as an allegory.
This explanation is found confirmed by Jesus himself in the following passages:
49. The Yeast of the Pharisees and Sadducees
49. When they went across the lake, the disciples forgot to take bread. “Be careful,” Jesus said to them. “Be on your guard against the yeast of the Pharisees and Sadducees.” They discussed this among themselves and said, “It is because we didn’t bring any bread.” Aware of their discussion, Jesus asked, “You of little faith, why are you talking among yourselves about having no bread? Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered? Or the seven loaves for the four thousand, and how many basketfuls you gathered? How is it you don’t understand that I was not talking to you about bread? But be on your guard against the yeast of the Pharisees and Sadducees.” Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees. (Matthew, 16: 5 to 12).
Jesus the Bread of Life, or Manna
50. The next day the crowd that had stayed on the opposite shore of the lake realized that only one boat had been there, and that Jesus had not entered it with his disciples, but that they had gone away alone. Then some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. Once the crowd realized that neither Jesus nor his disciples were there, they got into the boats and went to Capernaum in search of Jesus. When they found him on the other side of the lake, they asked him, “Rabbi, when did you get here?” Jesus answered, “I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill. Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval.” Then they asked him, “What must we do to do the works God requires?” Jesus answered, “The work of God is this: to believe in the one he has sent.” So they asked him, “What miraculous sign then will you give that we may see it and believe you? What will you do? Our forefathers ate the manna in the desert; as it is written: ‘He gave them bread from heaven to eat.” Jesus said to them, “I tell you the truth, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world.” “Sir,” they said, “from now on give us this bread.” Then Jesus declared, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty. But as I told you, you have seen me and still you do not believe. I tell you the truth, he who believes has everlasting life. I am the bread of life. Your forefathers ate the manna in the desert, yet they died. 50. But here is the bread that comes down from heaven, which a man may eat and not die. (John, 6: 22 to 36 and 47 to 50).
51. In the first passage, Jesus, by recalling the effect previously produced, gives us clearly to understand that he was not acting with material bread; otherwise the comparison which he established with the yeast of the Pharisees had been without object. “Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered? Or the seven loaves for the four thousand, and how many basketfuls you gathered? How is it you don’t understand that I was not talking to you about bread? But be on your guard against the yeast of the Pharisees and Sadducees.” This reproach was given them for having had a material idea of the multiplication. The act had been extraordinary enough in itself to have struck the imagination of his disciples, who however appeared not to have remembered it.
This idea is set forth no less clearly from the speech of Jesus upon the bread from heaven, or manna, in which he tries to make them comprehend in the true sense the value of spiritual nourishment. “Work,” said he, “not for food that spoils, but for food that endures to eternal life, which the Son of Man will give you.” This nourishment is his word, which is the bread descended from heaven, and which gives life to the world. “I am the bread of life,” said he: “he who comes to me will never go hungry, and he who believes in me will never be thirsty.”
But these distinctions were too subtle for these rough natures, who could comprehend only tangible things. The manna which had fed their ancestors was the true bread from heaven to them: there was the miracle. If, then, the act of producing bread had taken place materially, why should these same men, for whose profit it was produced a few days before, say to Jesus: “What miraculous sign then will you give that we may see it and believe you? What will you do?” It is evident they understood miracles to be the mighty works which the Pharisees demanded; i.e., signs from heaven as commanded with the wand of an enchanter. Those which Jesus did were too simple, and did not depart enough from the laws of nature. The cures even were not sufficiently extraordinary. The spiritual miracles were not material enough for them.
This idea is set forth no less clearly from the speech of Jesus upon the bread from heaven, or manna, in which he tries to make them comprehend in the true sense the value of spiritual nourishment. “Work,” said he, “not for food that spoils, but for food that endures to eternal life, which the Son of Man will give you.” This nourishment is his word, which is the bread descended from heaven, and which gives life to the world. “I am the bread of life,” said he: “he who comes to me will never go hungry, and he who believes in me will never be thirsty.”
But these distinctions were too subtle for these rough natures, who could comprehend only tangible things. The manna which had fed their ancestors was the true bread from heaven to them: there was the miracle. If, then, the act of producing bread had taken place materially, why should these same men, for whose profit it was produced a few days before, say to Jesus: “What miraculous sign then will you give that we may see it and believe you? What will you do?” It is evident they understood miracles to be the mighty works which the Pharisees demanded; i.e., signs from heaven as commanded with the wand of an enchanter. Those which Jesus did were too simple, and did not depart enough from the laws of nature. The cures even were not sufficiently extraordinary. The spiritual miracles were not material enough for them.
Temptation of Jesus
52. Jesus transported by the Devil to the pinnacle of the temple, from thence to the summit of a mountain, and tempted by him, is one of these parables so common with him, which public credulity has transformed into material fact.
53. The following explanation is taken from a teaching given by a spirit on this subject:
“Jesus was not carried by an evil spirit, as above affirmed; but he wished to make men comprehend that humanity is subject to failure, and that it must always be on guard against the bad inspirations to which its weak nature is subjected. The temptation of Jesus is, then, a figure of speech, and one must be blind to take it literally. Why would you desire that the Messiah, the ‘Word’ of God incarnate, should be submitted for a time, however short, to the suggestions of the Devil; and that, as the evangelist Luke writes, the Devil had quitted him for a time, which would make one imagine that he would yet be submitted to his power? No; comprehend better the teachings which have been given you. The Spirit of Evil had no power over the Spirit of Goodness. No one has been said to have seen Jesus upon the temple or upon the mountain. Certainly, if it had been a fact, it would have been noticed by the people. The temptation was then not a material or physical act. As to the moral side of it, could you admit that the spirit of darkness could tempt him who knew his origin and power with the words: ‘Adore me, and I will give you all the kingdoms of the Earth?’ The devil in that case must have been ignorant of who he was, to whom he made such offers, which is not probable. If he knew him, his proposition was nonsensical; for he must have well known that he would repel one who came to ruin his empire over men.
“Comprehend the sense of this parable; for it is one, as well as the ‘Prodigal Son’ and the ‘Good Samaritan.’ One shows us the dangers men run if they resist not this inmost voice, which constantly cries, ‘you can be more than you are; you can possess more than you now possess; you can grow great, increase, acquire. Listen to the voice of ambition, and all your wishes will be fulfilled.’ It shows to you the danger and the means of evading it, by saying to the evil inspirations, ‘Away from me, Satan!’ or, in other words: ‘go away from me, temptation.’
The other two parables show what hope there is for him who, too feeble to cope with temptation, has succumbed to it. It shows you the father blessing the repentant child, and according to him with love the pardon implored. They show you that the guilty, the schismatic, the man who is repelled by his brother, as being worth more in the eyes of the Supreme Judge than those who despise him because that he practices the virtues taught by the law of love.
“Weigh well the teachings given in the Gospels; learn to distinguish the proper sense from the figurative; and the errors which have blinded you so many centuries will, little by little, be effaced, in order to make place for the brilliant light of truth.” — Bordeaux, 1862, by St. John the Evangelist.
“Jesus was not carried by an evil spirit, as above affirmed; but he wished to make men comprehend that humanity is subject to failure, and that it must always be on guard against the bad inspirations to which its weak nature is subjected. The temptation of Jesus is, then, a figure of speech, and one must be blind to take it literally. Why would you desire that the Messiah, the ‘Word’ of God incarnate, should be submitted for a time, however short, to the suggestions of the Devil; and that, as the evangelist Luke writes, the Devil had quitted him for a time, which would make one imagine that he would yet be submitted to his power? No; comprehend better the teachings which have been given you. The Spirit of Evil had no power over the Spirit of Goodness. No one has been said to have seen Jesus upon the temple or upon the mountain. Certainly, if it had been a fact, it would have been noticed by the people. The temptation was then not a material or physical act. As to the moral side of it, could you admit that the spirit of darkness could tempt him who knew his origin and power with the words: ‘Adore me, and I will give you all the kingdoms of the Earth?’ The devil in that case must have been ignorant of who he was, to whom he made such offers, which is not probable. If he knew him, his proposition was nonsensical; for he must have well known that he would repel one who came to ruin his empire over men.
“Comprehend the sense of this parable; for it is one, as well as the ‘Prodigal Son’ and the ‘Good Samaritan.’ One shows us the dangers men run if they resist not this inmost voice, which constantly cries, ‘you can be more than you are; you can possess more than you now possess; you can grow great, increase, acquire. Listen to the voice of ambition, and all your wishes will be fulfilled.’ It shows to you the danger and the means of evading it, by saying to the evil inspirations, ‘Away from me, Satan!’ or, in other words: ‘go away from me, temptation.’
The other two parables show what hope there is for him who, too feeble to cope with temptation, has succumbed to it. It shows you the father blessing the repentant child, and according to him with love the pardon implored. They show you that the guilty, the schismatic, the man who is repelled by his brother, as being worth more in the eyes of the Supreme Judge than those who despise him because that he practices the virtues taught by the law of love.
“Weigh well the teachings given in the Gospels; learn to distinguish the proper sense from the figurative; and the errors which have blinded you so many centuries will, little by little, be effaced, in order to make place for the brilliant light of truth.” — Bordeaux, 1862, by St. John the Evangelist.
Remarkable Phenomena at the Death of Jesus
54. From the sixth hour until the ninth hour darkness came over all the land. About the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?”- which means, “My God, my God, why have you forsaken me?” At that moment the curtain of the temple was torn in two from top to bottom. The Earth shook and the rocks split. The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people. (Matthew, 27: 45 and 51 to 53).
55. It is strange that such mighty works, being accomplished at the moment even when the attention of the city was fixed upon the anguish of Jesus, which was the event of the day, should not have been remarked upon. As no historian mentions it, it seems impossible that an earthquake and darkness for three hours covered the face of the Earth, in a country where the heavens are in a constant state of limpidness, should have passed unnoticed.
The duration of this obscurity is about that of the eclipse of the sun; but this kind of an eclipse is produced only with the new moon, and the death of Jesus took place during the full moon, the 14th of the month of Nissan, the Passover of the Jews.
The obscuration of the sun may have been produced also by the spots which are observed upon its surfaces. In similar cases the brilliancy of the light is sensibly affected, but never to the point of producing obscurity and darkness. To suppose an obscuration of this kind took place at this epoch would be to assign to it a perfectly natural cause. *
As to the dead having been raised from their graves, perhaps some persons have seen visions or apparitions, which is not exceptional; but, as then they knew not the cause of these phenomena, they imagined the individuals who appeared came out of their sepulchers.
The disciples of Jesus, excited by the death of their master, have, without doubt, attached some particular facts to it, attention to which would not have been drawn at any other time. To men predisposed to the marvelous, a fragment of rock being detached at this time would have given them ample cause to say the rocks were mysteriously rent.
Jesus is great by his works, but not in the fantastical pictures with only an unenlightened enthusiasm must have surrounded him.
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* There are constantly on the surface of the sun fixed spots, which follow its rotational movement, and have served to determine the duration of it. But these spots sometimes increase in number, extent, and intensity, at which times a diminution in light and heat is produced. This augmentation in the number of spots appears to coincide with certain astronomical phenomena and the relative position of some planets, which occasions its periodical return. The duration of this obscuration is very variable. Sometimes it is only for two or three hours, but in 535 A.D. there was one which lasted fourteen months.
The duration of this obscurity is about that of the eclipse of the sun; but this kind of an eclipse is produced only with the new moon, and the death of Jesus took place during the full moon, the 14th of the month of Nissan, the Passover of the Jews.
The obscuration of the sun may have been produced also by the spots which are observed upon its surfaces. In similar cases the brilliancy of the light is sensibly affected, but never to the point of producing obscurity and darkness. To suppose an obscuration of this kind took place at this epoch would be to assign to it a perfectly natural cause. *
As to the dead having been raised from their graves, perhaps some persons have seen visions or apparitions, which is not exceptional; but, as then they knew not the cause of these phenomena, they imagined the individuals who appeared came out of their sepulchers.
The disciples of Jesus, excited by the death of their master, have, without doubt, attached some particular facts to it, attention to which would not have been drawn at any other time. To men predisposed to the marvelous, a fragment of rock being detached at this time would have given them ample cause to say the rocks were mysteriously rent.
Jesus is great by his works, but not in the fantastical pictures with only an unenlightened enthusiasm must have surrounded him.
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* There are constantly on the surface of the sun fixed spots, which follow its rotational movement, and have served to determine the duration of it. But these spots sometimes increase in number, extent, and intensity, at which times a diminution in light and heat is produced. This augmentation in the number of spots appears to coincide with certain astronomical phenomena and the relative position of some planets, which occasions its periodical return. The duration of this obscuration is very variable. Sometimes it is only for two or three hours, but in 535 A.D. there was one which lasted fourteen months.
Appearances of Jesus after Death
56. “They have taken my Lord away,” she said, “and I don’t know where they have put him.” At this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus. “Woman,” he said, “why are you crying? Who is it you are looking for?” Thinking he was the gardener, she said: “Sir, if you have carried him away, tell me where you have put him, and I will get him.” Jesus said to her: “Mary.” She turned toward him and cried out in Aramaic: “Rabboni!” (which means Teacher). Jesus said: “Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, I am returning to my Father and your Father, to my God and your God.” Mary Magdalene went to the disciples with the news: “I have seen the Lord!” And she told them that he had said these things to her. (John, 20: 14 to 18).
57. Now that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem. They were talking with each other about everything that had happened. As they talked and discussed these things with each other, Jesus himself came up and walked along with them: but they were kept from recognizing him. 17. He asked them, “What are you discussing together as you walk along?” They stood still, their faces downcast. One of them, named Cleopas, asked him: “Are you only a visitor to Jerusalem and do not know the things that have happened there in these days?” “What things?” he asked. “About Jesus of Nazareth,” they replied. “He was a prophet, powerful in word and deed before God and all the people. The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. In addition, some of our women amazed us. They went to the tomb early this morning but didn’t find his body. They came and told us that they had seen a vision of angels, who said he was alive. Then some of our companions went to the tomb and found it just as the women had said, but him they did not see.” He said to them: “How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself. As they approached the village to which they were going, Jesus acted as if he were going farther. But they urged him strongly: “Stay with us, for it is nearly evening; the day is almost over.” So he went in to stay with them. When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognized him, and he disappeared from their sight. They asked each other: “Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?” They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together and saying: “It is true! The Lord has risen and has appeared to Simon.” Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread. While they were still talking about this, Jesus himself stood among them and said to them: “Peace be with you.” They were startled and frightened, thinking they saw a ghost. He said to them: “Why are you troubled, and why do doubts rise in your minds? Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.” When he had said this, he showed them his hands and feet. And while they still did not believe it because of joy and amazement, he asked them: “Do you have anything here to eat?” They gave him a piece of broiled fish, and he took it and ate it in their presence. He said to them: “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” Then he opened their minds so they could understand the Scriptures. He told them: “This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things. I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.” (Luke, 24: 13 to 49).
58. Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, “We have seen the Lord! “But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it.” A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” Thomas said to him, “My Lord and my God!” Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” (John, 20: 24 to 29).
59. Afterward Jesus appeared again to his disciples, by the Sea of Tiberias. It happened this way: Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. “I’m going out to fish,” Simon Peter told them, and they said, “We’ll go with you.” So they went out and got into the boat, but that night they caught nothing. Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. He called out to them, “Friends, haven’t you any fish?” “No,” they answered. He said, “Throw your net on the right side of the boat and you will find some.” When they did, they were unable to haul the net in because of the large number of fish. Then the disciple whom Jesus loved said to Peter, “It is the Lord!” As soon as Simon Peter heard him say, “It is the Lord,” he wrapped his outer garment around him (for he had taken it off) and jumped into the water. The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards. (John, 21: 1 to 8).
60. When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. While he was blessing them, he left them and was taken up into heaven. Then they worshiped him and returned to Jerusalem with great joy. And they stayed continually at the temple, praising God. (Luke, 24: 50 to 53).
61. The appearance of Jesus after death is reported by all the evangelists with circumstantial details, which will not allow us to doubt the reality of the fact. They are, besides, perfectly explained by the fluidic laws and properties of the perispirit, and present nothing anomalous to the phenomena of the same kind of which ancient and contemporaneous history offers numerous examples, without excepting the tangibility of the form presented. If one observes the circumstances which have attended his diverse appearances, one recognizes in him at these moments all the characters of a fluidic being. He appeared and disappeared unexpectedly; he was seen by some, and not by others, under a guise not recognized even by his disciples; he appeared to them in closed rooms, where a carnal body could not have penetrated; his language even has not the animation of a corporeal being; he has the tone which is brief and sententious, peculiar to spirits who manifest in this manner. His whole manner, in short, is not that of a denizen of the terrestrial sphere. The sight of him causes at the same time surprise and fear. His disciples, in seeing him, speak no more to him with the old freedom; they feel that he is a man no more.
Jesus then showed his perispiritual body to them, which explains why he was seen only by those to whom he desired to make himself known. If he had worn his carnal body, he would have been seen by the first comer as in life. His disciples, being ignorant of the first cause of the phenomenon of apparitions, took no account of these peculiarities, which were not probably remarked. They saw Jesus, and touched him; for them it was the resurrected body (chap. XIV, n° 14 and 35 to 38).
Jesus then showed his perispiritual body to them, which explains why he was seen only by those to whom he desired to make himself known. If he had worn his carnal body, he would have been seen by the first comer as in life. His disciples, being ignorant of the first cause of the phenomenon of apparitions, took no account of these peculiarities, which were not probably remarked. They saw Jesus, and touched him; for them it was the resurrected body (chap. XIV, n° 14 and 35 to 38).
62. Whilst incredulity rejects all facts accomplished by Jesus having a supernatural aspect, and considers them without exception as legends, Spiritism gives the greater part of them a natural explanation. It proves their possibility, not alone by the theory of the fluidic laws, but by their identity with analogous facts produced by a multitude of persons in the most common conditions. Since these facts are in some respects public property, they prove nothing, in principle, touching the exceptional nature of Jesus. *
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* The numerous contemporaneous facts of cures, apparitions, possessions, second sight, etc., which are related in the “Revue Spirite,” and recalled in the above notes, offer, even to circumstances of detail, such a striking analogy to those which the evangelist reports, that their similarity in cause and effect are evident. One naturally asks why the natural cause of today should be a supernatural one in another epoch of the world’s history, — diabolical with some, and divine with others. If it had been possible to have compared the two together here at greater length, the comparison would have been easier; but their number, and the elaborate explanations which the greater part necessitate, have not permitted of it.
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* The numerous contemporaneous facts of cures, apparitions, possessions, second sight, etc., which are related in the “Revue Spirite,” and recalled in the above notes, offer, even to circumstances of detail, such a striking analogy to those which the evangelist reports, that their similarity in cause and effect are evident. One naturally asks why the natural cause of today should be a supernatural one in another epoch of the world’s history, — diabolical with some, and divine with others. If it had been possible to have compared the two together here at greater length, the comparison would have been easier; but their number, and the elaborate explanations which the greater part necessitate, have not permitted of it.
63. The greatest miracle Jesus has performed — that which truly attests his superiority — is the revolution his teachings have made in the world, notwithstanding his limited field of action.
Jesus was indeed poor, obscure, born in a most humble condition among a despised people, very ignorant, and without political, artistic, or literary influence. He preached only three years. During this time, so short in duration, he was despised and persecuted by his fellow-citizens, calumniated and treated as an impostor; he was often obliged to flee, in order to escape stoning; he was betrayed by one of his own apostles, denied by another, and forsaken by all at the moment when he fell into the hands of his enemies. He did only good; but that did not shelter him from malevolence, which turned against him even the blessings which he bestowed. Condemned to the death reserved for criminals, he died ignored by the world; for contemporary history is silent in regard to him. * He has written nothing himself; however, aided by some obscure men like himself, his words have been sufficient to regenerate the world. His doctrine has killed all-powerful paganism, and has become the torch of civilization. He had against him all that can possibly foil men in an earthly career. This is the reason why we say that the triumph of his doctrine is the greatest of his miracles; at the same time, it proves his divine mission. If, in place of social and regenerative principles, founded upon the spiritual future of man, he had offered to posterity only a few marvelous facts, scarcely would his name be mentioned today.
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* The Jewish historian, Josephus, is the only one who speaks of him, and he writes very little in respect to him.
Jesus was indeed poor, obscure, born in a most humble condition among a despised people, very ignorant, and without political, artistic, or literary influence. He preached only three years. During this time, so short in duration, he was despised and persecuted by his fellow-citizens, calumniated and treated as an impostor; he was often obliged to flee, in order to escape stoning; he was betrayed by one of his own apostles, denied by another, and forsaken by all at the moment when he fell into the hands of his enemies. He did only good; but that did not shelter him from malevolence, which turned against him even the blessings which he bestowed. Condemned to the death reserved for criminals, he died ignored by the world; for contemporary history is silent in regard to him. * He has written nothing himself; however, aided by some obscure men like himself, his words have been sufficient to regenerate the world. His doctrine has killed all-powerful paganism, and has become the torch of civilization. He had against him all that can possibly foil men in an earthly career. This is the reason why we say that the triumph of his doctrine is the greatest of his miracles; at the same time, it proves his divine mission. If, in place of social and regenerative principles, founded upon the spiritual future of man, he had offered to posterity only a few marvelous facts, scarcely would his name be mentioned today.
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* The Jewish historian, Josephus, is the only one who speaks of him, and he writes very little in respect to him.
Disappearance of the Body of Jesus
64. The disappearance of the body of Jesus after his death has been the subject of many controversies. It has been attested by the four evangelists, upon the evidence of the women who presented themselves at the sepulcher the third day, and did not find him there. Some have seen in this disappearance a miraculous occurrence; while others have supposed a clandestine removal to have taken place.
According to another opinion, Jesus could not ever have been invested with a common carnal body, but only with a fluidic one; that he could have been during his whole life only partly tangible, — in a word, a sort of agénère. His birth, judged from his stand-point, his death, and all the acts of his life must have been only appearances. Thus they say his body returned to the fluidic state, and was able to disappear from the sepulcher; and with this same body he appeared to friends after death.
Without doubt, a similar fact is not radically impossible, after that which one knows today of the properties of fluids; but it would be at least entirely exceptional, and in formidable opposition to the usual character of the agénères (chap. XIV, n° 36). The question then is, if such a hypothesis is admissible, if it is confirmed or contradicted by facts.
According to another opinion, Jesus could not ever have been invested with a common carnal body, but only with a fluidic one; that he could have been during his whole life only partly tangible, — in a word, a sort of agénère. His birth, judged from his stand-point, his death, and all the acts of his life must have been only appearances. Thus they say his body returned to the fluidic state, and was able to disappear from the sepulcher; and with this same body he appeared to friends after death.
Without doubt, a similar fact is not radically impossible, after that which one knows today of the properties of fluids; but it would be at least entirely exceptional, and in formidable opposition to the usual character of the agénères (chap. XIV, n° 36). The question then is, if such a hypothesis is admissible, if it is confirmed or contradicted by facts.
65. There are two periods in the sojourn of Jesus upon the Earth, — that which preceded, and that which followed his death. In the first, from the moment of conception until birth, all things occur, with respect to his mother, as in ordinary conditions of life.* From his birth until death, in all his acts, languages, and the diverse circumstances of his life, there are presented unmistakable evidences of corporeity. The phenomena of the psychic order which were produced through him were only occasional, and were not anomalous, since they are explained by the properties of the perispirit, and are developed in different degrees of power in other individuals. After his death, to the contrary, he is revealed to us as a fluidic being. The difference between the two states is so distinctly defined, that it is not possible to assimilate them.
Properly speaking, the carnal body has the inherent properties of matter, which differ essentially from those of the ethereal fluids. Disintegration is brought about by rupture of molecular cohesion. A sharp instrument by cutting into the material body divides its tissues. If the essential organs of life are attacked, the exercise of the functions is arrested, and death ensues; that is to say, the death of the body. This cohesion, existing not in the fluidic body, life reposes not on the play of special organs, and cannot be affected by analogous disorders. A sharp instrument, or any other, penetrates it, as it would vapor, without occasioning any harm. This is the reason why this kind of body can never die, and why fluidic beings, designated by the name of agénères, can never be killed.
After the crucifixion of Jesus, his body remained inert and without life. It was buried like an ordinary corpse; and all could see him and touch him. After his resurrection, when he desires to quit the Earth, he does not die. He is raised, he vanished, disappeared, without leaving any trace behind, — an evident proof that this body was of another nature than that which perished upon the cross; whence it is necessary to conclude, that, if Jesus died, he had a carnal body.
In consequence of its material properties, the carnal body is the seat of the sensations and physical pains which are echoed in the sensitive center, or spirit. It is not the body which suffers: it is the spirit which receives the rebound of the injury or wounds to the organic tissues. A body deprived of spirit sensation feels absolutely no sensation; while the spirit, which has no material body, cannot experience sufferings which are the result of injury to matter; whence it is necessary to conclude, that if Jesus suffered materially, as one cannot doubt, it was because he had a material body in nature similar to our own.
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* We do not speak here of the mystery of the incarnation, which will subsequently be examined.
Properly speaking, the carnal body has the inherent properties of matter, which differ essentially from those of the ethereal fluids. Disintegration is brought about by rupture of molecular cohesion. A sharp instrument by cutting into the material body divides its tissues. If the essential organs of life are attacked, the exercise of the functions is arrested, and death ensues; that is to say, the death of the body. This cohesion, existing not in the fluidic body, life reposes not on the play of special organs, and cannot be affected by analogous disorders. A sharp instrument, or any other, penetrates it, as it would vapor, without occasioning any harm. This is the reason why this kind of body can never die, and why fluidic beings, designated by the name of agénères, can never be killed.
After the crucifixion of Jesus, his body remained inert and without life. It was buried like an ordinary corpse; and all could see him and touch him. After his resurrection, when he desires to quit the Earth, he does not die. He is raised, he vanished, disappeared, without leaving any trace behind, — an evident proof that this body was of another nature than that which perished upon the cross; whence it is necessary to conclude, that, if Jesus died, he had a carnal body.
In consequence of its material properties, the carnal body is the seat of the sensations and physical pains which are echoed in the sensitive center, or spirit. It is not the body which suffers: it is the spirit which receives the rebound of the injury or wounds to the organic tissues. A body deprived of spirit sensation feels absolutely no sensation; while the spirit, which has no material body, cannot experience sufferings which are the result of injury to matter; whence it is necessary to conclude, that if Jesus suffered materially, as one cannot doubt, it was because he had a material body in nature similar to our own.
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* We do not speak here of the mystery of the incarnation, which will subsequently be examined.
66. To the material facts many powerful moral considerations must be added.
If Jesus had been, during his life, in the condition of fluidic being, he would have experienced neither pain nor any of the necessities of the material body. To suppose him to have been thus is to take away from him all the merit of a life of suffering and privation, which he chose as an example of resignation. If all this in him was only appearance, all the acts of his life — the reiterated announcement of his death, the sad scene in the garden of Gethsemane, his prayer to God to let, if possible, the cup pass from his lips, his passion, his agony, all, even to his last sigh at the moment of rendering up the spirit — would only be a vain show, a mockery of nature, making an illusory sacrifice of his life appear real. Such would be a comedy unworthy of a simple, honest man, and one much more unworthy of so superior a being; in short, it would have been the abuse of the good faith of his contemporaries and of posterity. Such are the logical sequences of this system of belief, sequences which are not admissible; for it lowers it morally instead of elevating it.
Jesus must then have had, like everybody else, a carnal and a spiritual body, which the material and physic phenomena of his life attest.
If Jesus had been, during his life, in the condition of fluidic being, he would have experienced neither pain nor any of the necessities of the material body. To suppose him to have been thus is to take away from him all the merit of a life of suffering and privation, which he chose as an example of resignation. If all this in him was only appearance, all the acts of his life — the reiterated announcement of his death, the sad scene in the garden of Gethsemane, his prayer to God to let, if possible, the cup pass from his lips, his passion, his agony, all, even to his last sigh at the moment of rendering up the spirit — would only be a vain show, a mockery of nature, making an illusory sacrifice of his life appear real. Such would be a comedy unworthy of a simple, honest man, and one much more unworthy of so superior a being; in short, it would have been the abuse of the good faith of his contemporaries and of posterity. Such are the logical sequences of this system of belief, sequences which are not admissible; for it lowers it morally instead of elevating it.
Jesus must then have had, like everybody else, a carnal and a spiritual body, which the material and physic phenomena of his life attest.
67. This idea upon the nature of the body of Jesus is not new. In the fourth century Apollinarius of Laodicea, chief of the sect of the Apollinarists, assumed that Jesus had not taken a body like ours, but one incapable of harm or pain, which had descended from heaven on the breast of the Virgin Saint, and was not born of her, that thus Jesus had been born, had suffered, and was dead only in appearance. The Apollinarists were anathematized at the Council of Alexandria in 360, in that of Rome in 374, and in that of Constantinople in 381.
The Docetists, (from the Greek dokein, to appear), a numerous sect among the Gnostics, had the same belief; this cult subsisted during the first three centuries A.D.
The Docetists, (from the Greek dokein, to appear), a numerous sect among the Gnostics, had the same belief; this cult subsisted during the first three centuries A.D.