Part 2, Chapter 8

The Invisible World's Laboratory

11 min

126. We have said that the spirits present themselves clothed in tunics, with draperies, or even with their ordinary dress. Draperies appear to be a general costume in the spirit world; but it is asked, Where do they find the garments exactly like those they wore while living, with all the accessories of the toilet? It is very certain they did not carry these things with them, since the real objects are there under our very eyes; then whence come those they wear in the other world? This question has been often asked; but with many it is a simple affair of curiosity; nevertheless it confirmed a principle of great importance; for its solution has put us in the way of a general law, which finds its application in our corporeal world. Many facts have come to complicate it, and show the insufficiency of the theories that have been tried.

126. We have said that spirits appear in tunics, draped garments, or even their ordinary clothes. Draped garments seem to be common in the spirit world. But people ask where spirits find clothes exactly like those they wore in life, with all their accessories. They certainly did not take these things with them, since the actual objects are still here before our eyes. So where do the clothes they wear in the other world come from? This question has often been asked, though for many people it is merely a matter of curiosity. Nevertheless, the answer confirmed a principle of great importance. It led us to a general law that also applies to our physical world. Many facts have complicated the question and shown that the theories proposed so far are inadequate.

Up to a certain point, a reason could be given for the costume, because it might be considered as making, in some sort, a part of the individual; it is not the same with the accessories, as for instance, the snuff-box of the sick lady of whom we spoke, No. 117. Let us remark on this subject that there is no question here of one dead, but of one living, and that this gentleman, when he came again in person, had a snuff-box perfectly similar. Where, then, did his spirit find the one he had at the foot of the sick lady's bed? We could cite a great many cases where the spirits of the dead or living have appeared with various objects, such as canes, arms, pipes, lanterns, books, &c.

Up to a point, clothing could be explained because it might be considered part of the person. But the same cannot be said of accessories. Take, for example, the snuffbox in the sick lady’s case, which we discussed in No. 117. Note that this was not a dead person, but a living one. When the gentleman returned in person, he had an identical snuffbox. Where, then, did his spirit find the one he had at the foot of the sick lady’s bed? We could cite many cases in which the spirits of the dead or living have appeared with various objects. These include canes, weapons, pipes, lanterns, books, and so on.

There came to us a thought that inert bodies have their ethereal analogies in the invisible world; that the condensed matter that forms the objects might have a very refined part escaping our senses. This theory was not without probability, but it was powerless to give a reason for all the facts. It seemed as if it must baffle all interpretations. Up to this time there had been question only of images or appearances: we have seen that the périsprit can acquire the properties of matter and become tangible, but this tangibility is only momentary, and the solid body vanishes like a shade. This is a very extraordinary phenomenon, but far beyond it is to see solid, persistent matter produced, as numerous authentic facts prove, and notably that of direct writing, of which we shall speak in detail in a special chapter. Yet as this phenomenon is intimately connected with the subject before us, and is one of its most positive applications, we will anticipate the order in which it should come.

We wondered whether inanimate objects have ethereal counterparts in the invisible world. Perhaps the condensed matter that forms objects has a very refined part that escapes our senses. This theory was plausible, but it could not explain all the facts. The phenomenon seemed to defy every interpretation. Until then, we had only discussed images or appearances. We have seen that the périsprit can acquire the properties of matter and become tangible. But this tangibility lasts only a moment, and the solid body vanishes like a shadow. This is an extraordinary phenomenon. But far more extraordinary is the production of solid, lasting matter. Numerous authentic facts prove that this happens, notably direct writing, which we will discuss in detail in a special chapter. Yet this phenomenon is closely connected with our present subject and is one of its most definite applications. So we will discuss it ahead of its proper place.

127. Direct writing, or pneumatography, is that which is produced spontaneously without the help of a medium's hand or pencil. It is sufficient to take a sheet of white paper, which may be done with all necessary precautions, so as to feel assured of not being the dupe of treachery, fold and deposit it somewhere, in a drawer, or even on a table; and, if the conditions are favorable, at the end of a longer or shorter time there will be found, traced on the paper, characters, various signs, words, phrases, even discourses, most often with a gray substance of the appearance of lead, at other times with red pencil, ordinary ink, or even printing ink. There is the fact in all its simplicity; and though not very common, it is still not very rare, for there are persons who easily obtain it. If a pencil were put with the paper it might be supposed the spirit had used it to write; but when the paper is entirely alone, it is evident the writing is formed by a deposited matter; where does the spirit obtain this matter? Such is the question to whose solution we have been conducted by the snuff-box already mentioned.

127. Direct writing, or pneumatography, is writing produced spontaneously without the help of a medium's hand or pencil. Take a sheet of white paper, using all necessary precautions to make sure no one is deceiving you. Fold it and put it somewhere, in a drawer or even on a table. If conditions are favorable, after a shorter or longer time, writing will be found on the paper. It may consist of characters, various signs, words, phrases, or even whole discourses. Most often, the writing appears in a gray substance resembling lead. At other times, it appears in red pencil, ordinary ink, or even printing ink. That is the fact in all its simplicity. Though not very common, it is not very rare either, for some people obtain it easily. If a pencil were placed with the paper, one might suppose the spirit had used it to write. But when the paper is entirely alone, the writing is evidently formed by a deposited substance. Where does the spirit obtain this substance? The snuff-box already mentioned has led us to the answer to this question.

128. The spirit of St. Louis has given us the solution in the following answers:—

128. The spirit of St. Louis gave us the solution in the following answers:

1. "We have cited the case of an apparition of a living person. This spirit had a snuff-box and took snuff. Did he experience the sensation of snuff-taking?"

1. "We have mentioned the case of an apparition of a living person. The spirit had a snuffbox and took snuff. Did he feel the sensation of taking snuff?"

"No."

2. "This snuff-box had the form that he ordinarily used, and which was at home. What was this one in his hands?"

2. "This snuff-box was shaped like the one he usually used, which was at home. What was the one in his hands?"

"An appearance; it was in order that the circumstance should be remarked as it was, and that the apparition should not be taken for a hallucination produced by the person's state of health. The spirit desired that this lady should believe in the reality of his presence; he took all the appearances of reality."

"An appearance. This was so the event would be noticed as it was. The apparition would not be mistaken for a hallucination caused by the person's state of health. The spirit wanted the lady to believe he was really present. He took on every appearance of reality."

3. "You say it is an appearance; but an appearance is not real; it is like an optical illusion: we should like to know if this snuff-box was only an image without reality, or if it possessed something of material?"

3. "You say it is an appearance. But an appearance is not real. It is like an optical illusion. We would like to know whether this snuff-box was only an image without any reality, or whether it had some material substance."

"Certainly, it is by the aid of this material principle that the périsprit takes the appearance of clothes, like those the spirit wore while living."

"Certainly, this material principle allows the périsprit to appear clothed, as the spirit was in life."

Remark. It is evident that the word appearance must here be understood in the sense of aspect, imitation. The real snuff-box was not there; that which the spirit held was only its representation; it was thus an appearance compared to the original, though formed of a material principle.

Remark. Clearly, the word appearance here means a likeness or imitation. The real snuff-box was not there. What the spirit held was only a representation of it. So, compared with the original, it was an appearance, though formed from a material principle.

Experience teaches us that we must not always take literally certain expressions employed by the spirits; in interpreting them, according to our ideas, we are exposed to great mistakes: this is why we must study deeply the sense of their words every time they present the least ambiguity; it is a recommendation constantly given to us by the spirits themselves. Without the explanation we have called forth, the word appearance, constantly reproduced in analogous cases, might lead to a false interpretation.

Experience teaches us that we should not always take the spirits' expressions literally. We risk serious mistakes if we interpret them according to our own ideas. That is why we must study their words carefully whenever there is even the slightest ambiguity. The spirits themselves constantly remind us to do this. Without the explanation we have obtained, the word appearance might be misinterpreted. It appears repeatedly in similar cases.

4. "Could inert matter be duplicated? Is there in the invisible world an essential matter which could clothe the form of the objects we see? In a word, could these objects have their ethereal double in the invisible world, as men are represented there by spirits?"

4. "Could inert matter be duplicated? Is there a basic substance in the invisible world that could take the shape of visible objects? In short, could these objects have ethereal doubles in the invisible world, just as people are represented there by spirits?"

"That is not the way of it: the spirit has over the elements, spread everywhere throughout your atmosphere, a power you are far from suspecting. He can, at will, concentrate these elements, and give them the apparent form proper to his designs."

"That is not how it works. The spirit has a power over the elements spread throughout your atmosphere that you scarcely suspect. He can concentrate these elements at will and give them whatever apparent form suits his purposes."

Remark. This question, as may be seen, was the translation of our thought; that is, of the idea we had formed of the nature of these objects. If the answers were, as some pretend, the reflection of the thought, we should have obtained the confirmation of our theory, instead of a contrary one.

Remark. As you can see, this question expressed our own thought. It reflected the idea we had formed about the nature of these objects. Some claim that the answers reflect our thoughts. If that were true, we would have received confirmation of our theory, rather than a contrary answer.

5. "I ask the question anew in a categorical manner, in order to avoid all equivocation: are the clothes with which the spirits are covered something?"

5. "I ask the question again, directly, to avoid any ambiguity: are the clothes spirits wear something?"

"It seems to me that my preceding answer solves that question. Do you not know that the périsprit itself is something?"

"I think my previous answer settles that question. Don't you know that the périsprit itself is something?"

6. "It results from this explanation that spirits make ethereal matter undergo transformations at their will, and that thus, for instance, the spirit did not find the snuff-box ready made, but made it himself for the moment he had need of it, by an act of his will, and that he could unmake it: it must be the same with all the other objects, such as clothing, jewels, &c."

6. "This explanation shows that spirits can transform ethereal matter at will. For example, the spirit did not find the snuff-box ready-made. Instead, he made it by an act of will when he needed it, and he could unmake it. The same must be true of all other objects, such as clothing, jewels, and so on."

"Evidently so."

"Apparently so."

7. "The snuff-box was perfectly visible to this lady; could the spirit have made it tangible for her?"

7. "The woman could see the snuff-box clearly. Could the spirit have made it possible for her to touch it?"

"He could."

8. "The case so happening, could this lady have taken it into her hands, believing she held a real snuff-box?"

8. "If that happened, could this lady have picked it up, believing she was holding a real snuffbox?"

"Yes."

9. "If she had opened it, she would probably have found snuff in it; if she had taken this snuff, would it have made her sneeze?"

9. "If she had opened it, she probably would have found snuff inside. If she had taken the snuff, would it have made her sneeze?"

"Yes."

10. "The spirit, then, could give not only the form but the special properties?"

10. "So the spirit could give not only the form but also the special properties?"

"If he wishes: it is only by virtue of this principle I have answered affirmatively the preceding questions. You will have proofs of the powerful action spirit exercises over matter, and which you are far from suspecting, as I told you."

"If he wishes. Only because of this principle did I answer yes to the previous questions. As I told you, you will see proof of the powerful effect spirit has on matter. You are far from suspecting how powerful that effect is."

11. "Suppose, then, that he had desired to make a venomous substance, and that a person had taken it; would he have been poisoned?"

11. "Suppose he had wanted to make a poisonous substance, and someone had taken it. Would that person have been poisoned?"

"He could have done so, but he did not; that would not have been permitted."

"He could have done so, but he did not. He would not have been allowed to do so."

12. "Would he have had the power to make a salutary substance, suitable to cure in case of sickness, and is it ever done?"

12. "Could he have made a substance to cure sickness, and is this ever done?"

"Yes, very often."

13. "He could, then, as well make an alimentary substance: suppose he had made a fruit, a dish of any kind; could a person have eaten of it and had his hunger appeased?"

13. "Then he could also make food. Suppose he had made a fruit or a dish of some kind. Could a person have eaten it and satisfied their hunger?"

"Yes, yes; but do not seek so hard to find out what is so easy to understand. Even a ray of the sun can render perceptible to your gross organs those material particles that fill the space in the midst of which you live; do you not know that the air contains the vapors of water? Condense them, you restore them to the normal condition; deprive them of heat, and these impalpable and invisible molecules become a solid, a very solid body, and many other substances from which your chemists draw still more astonishing wonders, only the spirit possesses instruments more nearly perfect than yours—will and God's permission."

"Yes, yes, but do not try so hard to discover what is so easy to understand. Even a ray of sunlight can reveal the material particles that fill the space around you to your coarse senses. Do you not know that the air contains water vapor? Condense it, and you return it to its normal state. Remove its heat, and these invisible molecules, which you cannot touch, become a solid, a very solid body. There are many other substances from which your chemists produce even more astonishing wonders. But the spirit has more nearly perfect instruments than yours: will and God's permission."

Remark. The question of satisfaction is here very important. How and in what way can a substance that has only temporary existence and properties satisfy hunger? This substance, by its contact with the stomach, produces the sensation of satisfaction, but not the satisfaction resulting from fullness. If such a substance can act on the economy and modify a morbid state, it can quite as well act on the stomach and produce the feeling of satisfaction. At the same time we beg the druggists and restaurateurs not to become jealous, nor believe that the spirits will destroy their trade: these cases are rare, exceptional, and never depend on the will; otherwise people could be nourished and cured too cheaply.

Remark. The question of satisfaction is very important here. How can a substance with only temporary existence and properties satisfy hunger? By coming into contact with the stomach, the substance produces the sensation of satisfaction, but not the satisfaction that comes from fullness. If such a substance can affect the body and change a diseased condition, it can also act on the stomach. It can produce a feeling of satisfaction. At the same time, we ask pharmacists and restaurant owners not to be jealous. They should not believe that spirits will destroy their businesses. These cases are rare and exceptional, and they never happen at will. Otherwise, people could be fed and cured too cheaply.

14. "Could objects, rendered tangible by the will of the spirit, have a character of permanence and stability, and become useful?"

14. "Could objects made tangible by the spirit's will become permanent, stable, and useful?"

"It could be, but it is not done; it is beyond the laws."

"It could be, but it is not done. It is beyond the laws."

15. "Have all spirits the same degree of power to render objects tangible?"

15. "Are all spirits equally able to make objects tangible?"

"It is certain that the more elevated the spirit is, the more easily he obtains this result; but still that depends on circumstances; inferior spirits could have the power."

"The more elevated a spirit is, the more easily he can achieve this result. But it still depends on circumstances. Inferior spirits could have this power too."

16. "Does the spirit always know exactly how he produces his clothing, or other objects, whose appearance he gives?"

16. "Does the spirit always know exactly how he creates the appearance of his clothing or other objects?"

"No; he often assists in their formation by an instinctive act which he does not, himself, comprehend, if he be not sufficiently enlightened for it."

"No; he often helps form them through an instinctive act. He does not understand the act himself if he is not sufficiently enlightened."

17. "If the spirit can draw from the universal element the materials to make all these things, to give to these things, with their properties, a temporary reality, he can as well draw from it what is necessary for writing; and consequently this would appear to give us the key to the phenomenon of direct writing."

17. "If the spirit can draw materials from the universal element to make all these things, he can also draw from it what he needs for writing. He can give these things temporary reality and their properties. This would therefore seem to give us the key to the phenomenon of direct writing."

"There you are at last!"

Remark. It was there, in fact, we wished to come by all our preliminary questions; the answer proves that the spirit read our thought.

Remark. In fact, that was what all our preliminary questions were leading up to. The answer proves that the spirit read our thoughts.

18. "If the matter used by the spirit has no persistence, how does it happen that the traces of the writing do not disappear?

18. "If the material used by the spirit does not last, why doesn't the writing disappear?

"Do not epiloguize the words. In the first place I did not say, never; there it was of a voluminous material object; here it is of signs traced which it is useful to have preserved, and they are preserved. I meant that the objects thus composed by the spirits could not become objects to use, for they do not, in reality, possess aggregation of matter like your solid bodies."

"Do not quibble over words. First, I did not say never. In that case, it was a large material object. Here, it is marks that are useful to preserve, and they are preserved. I meant that objects formed by spirits in this way could not be put to use. That is because their matter is not really joined together like that of your solid bodies."

129. The above theory may be thus summed up; the spirit acts on matter; he draws from the universal cosmic matter the elements necessary to form, at his will, objects having the appearance of various bodies which exist on the earth. He can equally well, by his will, effect on elementary matter an intimate transformation, which gives it certain properties. This faculty is inherent in the nature of the spirit, who often, when necessary, exercises it without thinking, as an instinctive act. The objects formed by the spirit have a temporary existence, subordinated to his will or to necessity; he can make and unmake them at will. These objects can, in some cases, have to the eyes of living persons all the appearances of reality, that is to say, become momentarily visible, and even tangible. There is formation, but not creation; the spirit can draw nothing from the void.

129. The theory above can be summed up as follows: The spirit acts on matter. He draws from universal cosmic matter the elements he needs to form objects at will. These objects resemble various physical bodies found on earth. By his will, he can also transform elementary matter internally, giving it certain properties. This ability is part of the spirit’s nature. When necessary, he often uses it instinctively, without thinking. The objects formed by the spirit exist temporarily, depending on his will or on necessity. He can make and unmake them at will. In some cases, these objects can appear entirely real to living people. They can become visible for a time, and even tangible. This is formation, not creation. The spirit can draw nothing from the void.

130. The existence of one single elementary matter is now almost generally admitted by science, and confirmed, as we have seen, by the spirits. This matter gives birth to all the bodies of nature: by the transformations it undergoes, it produces also the various properties of these same bodies; it is in this way a salutary substance can become venomous by a simple modification; chemistry affords us numerous examples. Everybody knows that two innocent substances, combined in certain proportions, can produce a deleterious one. One part oxygen and two of hydrogen, both inoffensive, form water; add an atom of oxygen, and you have a corrosive liquid. Without changing the proportions, often a simple change in the method of molecular aggregation can change the properties; thus an opaque body can become transparent, and vice versa. Since the spirit has by his sole will so powerful an action on elementary matter, it may be conceived that he can not only form substances, but can denaturalize their properties, will having herein the effect of a reactive.

130. Science now almost universally accepts the existence of a single basic matter. As we have seen, the spirits confirm it too. This matter gives rise to all the bodies in nature. As it changes, it also produces the various properties of those bodies. In this way, a beneficial substance can become poisonous through a simple change. Chemistry gives us many examples. Everyone knows that two harmless substances, combined in certain proportions, can produce a harmful one. One part oxygen and two parts hydrogen, both harmless, form water. Add an atom of oxygen, and you have a corrosive liquid. Even without changing the proportions, a simple change in how molecules are arranged can change their properties. For example, an opaque body can become transparent, and vice versa. Since a spirit can act so powerfully on basic matter by will alone, we can imagine what else is possible. A spirit could not only form substances but also change their properties. In this case, the will acts like a chemical reagent.

131. This theory gives us the solution of a fact in magnetism, well known, but hitherto unexplained—that of the change of the properties of water by the will. The acting spirit is that of the magnetizer, most frequently assisted by a foreign spirit; he effects a transmutation by the aid of the magnetic fluid, which, as has been said, is the substance most nearly approaching cosmic matter, or the universal element. If he can effect a modification in the properties of water, he can as well produce an analogous phenomenon on the fluids of the organism, and from thence the curative effect of the magnetic action properly directed.

131. This theory explains a well-known fact in magnetism that has remained unexplained until now. The will can change the properties of water. The spirit acting is that of the magnetizer, most often assisted by another spirit. He produces a transmutation with the help of the magnetic fluid. As noted, this substance comes closest to cosmic matter, or the universal element. If he can change the properties of water, he can also produce a similar effect on the body's fluids. This explains the healing effect of properly directed magnetic action.

We know the great part played by the will in all the phenomena of magnetism; but how explain the material action of so subtile an agent? The will is not a being, a substance; it is not even a property of the most ethereal matter; the will is the essential attribute of the mind, that is to say, of the thinking being. By the aid of this lever he acts on elementary matter, and, by a consecutive action, he reacts on its compounds, whose intimate properties can thus be transformed.

We know that the will plays a major role in all the phenomena of magnetism. But how can such a subtle agent act on matter? The will is not a being or a substance. It is not even a property of the most ethereal matter. The will is an essential attribute of the mind, that is, of the thinking being. Using the will as a lever, the thinking being acts on elementary matter. This action then affects the compounds of elementary matter and can transform their essential properties.

Will is the attribute of the incarnate as well as of the wandering spirit; from thence the power of the magnetizer, a power which we know to be in proportion to the strength of the will. The incarnate spirit, being able to act on elementary matter, can, then, as well vary its properties in certain limits: here we have explained the faculty of curing by laying on of hands—a faculty possessed by some to a greater or less degree. (See chapter on Mediums, article relating to Healing Mediums. See also the Revue Spirite, July, 1859, pages 184 and 189.)

Will is an attribute of both incarnate and wandering spirits. It is the source of the magnetizer’s power, which we know is proportionate to the strength of the will. An incarnate spirit can act on elementary matter and can therefore also change its properties within certain limits. This explains the ability to cure by laying on of hands, an ability some possess to varying degrees. (See the chapter on Mediums, the article relating to Healing Mediums. See also the Revue Spirite, July, 1859, pages 184 and 189.)