Pneumatography, or Direct Writing, and Pneumatophony

146. Pneumatography is the writing produced directly by the spirit, without a medium; it differs from psychography in that this last is the transmission of the thought of the spirit by means of writing by the hand of a medium.

146. Pneumatography is writing produced directly by a spirit, without a medium. It differs from psychography, in which a spirit's thoughts are conveyed through writing by a medium's hand.

The phenomenon of direct writing is, without contradiction, one of the most extraordinary in Spiritism; but however anomalous it may appear at first sight, it is now a proved and incontestable fact. If theory is necessary to give a reason for spirit phenomena in general, it is still more so, perhaps, in this case, certainly one of the strangest yet presented, but which ceases to appear supernatural as the principle is understood.

Direct writing is unquestionably one of the most extraordinary phenomena in Spiritism. It may seem strange at first, but it is now a proven and indisputable fact. Theory is needed to explain spirit phenomena in general. It is perhaps even more necessary in this case. Direct writing is certainly one of the strangest phenomena yet presented. But it no longer seems supernatural once the principle behind it is understood.

At the first revelation of this phenomenon, the predominant idea was that of doubt; the idea of deception instantly entered the mind; in fact, everybody knew the action of so-called sympathetic inks, whose traces, at first completely invisible, could appear at the end of a certain time. It was very easy to abuse credulity, and we do not affirm that it has never been done; we are even convinced that some persons, whether from a mercenary motive or simply from self-love and a desire to make others believe in their power, have employed these subterfuges. (See the chapter on Deceptions.)

When this phenomenon first came to light, most people doubted it. They immediately suspected deception. After all, everyone knew about so-called sympathetic inks. Their marks were completely invisible at first, but could appear after a certain time. It was very easy to take advantage of people's willingness to believe, and we do not claim that no one has ever done so. Indeed, we are convinced that some people have used these tricks. They did so either for money or simply out of vanity and a desire to make others believe in their power. (See the chapter on Deceptions.)

But, because a thing can be imitated, it would be absurd to conclude that the thing does not exist. Has there not been found, in these latter days, the way to imitate the lucidity of the somnambulist, so as to produce a perfect illusion? And because this jugglery has been exhibited at all the fairs, must we conclude that there are no real somnambulists? Because some merchants sell adulterated wine, is that a reason there should be no pure wine? It is the same with direct writing; besides, the precautions to insure its reality were very simple and easy, and, thanks to these precautions, it can no longer be the object of doubt.

But just because something can be imitated, it would be absurd to conclude that it does not exist. Haven't people recently found a way to imitate the lucidity of a somnambulist so convincingly that it creates a perfect illusion? This trickery has been shown at every fair. But does that mean there are no real somnambulists? Some merchants sell adulterated wine. But is that a reason to think there is no pure wine? The same is true of direct writing. Besides, the precautions needed to ensure that it was genuine were very simple and easy. Thanks to these precautions, there can no longer be any doubt about it.

147. Since the possibility of writing without a medium is one of the attributes of the spirit, and since spirits have always existed, and have also always produced the various phenomena we know, they could as well have produced direct writing in olden times as to-day; and thus may be explained the apparition of the three words in the palace of Belshazzar. The middle ages, so fertile in prodigies, but which were stifled at the stake, must have known direct writing, and perhaps in the theory of the modifications which spirits can effect in matter, which we have developed in Chapter VIII., may be found the principle of the belief of the transmutation of metals.

147. Spirits can write without a medium. They have always existed and have always produced the various phenomena we know. So they could have produced direct writing in ancient times just as they can today. This may explain the appearance of the three words in Belshazzar’s palace. The Middle Ages, though rich in wonders that were suppressed at the stake, must have known direct writing. In Chapter VIII, we developed a theory about the changes spirits can make to matter. Perhaps this theory explains the basis for the belief that metals could be transformed.

Whatever may be the results obtained at various times, it is only since the manifestations have become common that there has been anything said of direct writing. The first who appears to have made it known in these latter days is Baron de Guldenstubbe, at Paris, who has published a very interesting work on this subject, containing a great many fac-similes of writings he has obtained.⁷ The phenomenon had already been known in America for some time. The social position of Baron Guldenstubbe, his independence, the consideration he enjoys in the highest society, incontestably remove all suspicion of voluntary fraud, for he could have no interested motive.

Whatever results may have been obtained at various times, direct writing was only discussed once the manifestations became common. Baron de Guldenstubbe, in Paris, appears to have been the first to make it known in recent times. He published a very interesting book on the subject, containing many fac-similes of writings he obtained.⁷ The phenomenon had already been known in America for some time. Baron Guldenstubbe's social position, independence, and standing in the highest society incontestably remove all suspicion of deliberate fraud. He could have had no motive for personal gain.

It could more easily be believed that he was himself the subject of an illusion; but to that, one fact answers peremptorily: the same phenomenon has been obtained by others, surrounding themselves with all the precautions necessary to avoid all deception, and every cause of error.

It would be easier to believe that he was under an illusion. But one fact answers that objection conclusively. Others have observed the same phenomenon while taking all the precautions necessary to avoid deception and every cause of error.

148. Direct writing is obtained, like most of the nonspontaneous spirit manifestations, by concentration of thought, prayer, and invocation. It has often been obtained in church, in tombs, at the foot of the statues or images of the persons called; but it is evident that the locality has no other influence than to produce a greater degree of reflection, and a more profound concentration of thought; for it is proved that it can be quite as well obtained without these accessories, and in the most common places, on a simple piece of domestic furniture, if the requisite moral conditions are found, and the necessary medianimic faculty enjoyed.

148. Direct writing is obtained through concentration, prayer, and invocation, like most nonspontaneous spirit manifestations. It has often been obtained in churches, in tombs, and at the feet of statues or images of the people invoked. But the location clearly has no influence beyond encouraging deeper reflection and concentration. Direct writing has been proven to work just as well without these aids. It can be obtained in the most ordinary places, on a simple piece of household furniture. This is possible if the necessary moral conditions are present and the person has the required ability as a medium.

In the beginning, it was thought necessary to put a pencil with the paper; the fact could then, up to a certain point, be explained. It is known that spirits effect the movement and displacement of objects, that they sometimes take and throw them to a distance; they could as well, then, take the pencil and use it to write; as they give it the impulse, in the hand of the medium, of a planchette, &c., they could just as well do it in a direct manner. But it was soon found that a pencil was not necessary; a simple piece of paper, folded or not, was sufficient, on which, after a few minutes, writing would be found. This completely changes the aspect of the phenomenon, and gives us an entirely new order of things; the characters were traced with some kind of substance; since none was furnished to the spirit, he must have made it, composed it himself; where did he get it?

At first, people thought a pencil had to be placed with the paper. The phenomenon could then be explained to some extent. Spirits are known to move objects, and sometimes to pick them up and throw them some distance. They could therefore also pick up a pencil and use it to write. They move the pencil in the hand of a medium or a planchette, and so on. They could just as well move it directly. But people soon discovered that a pencil was not necessary. A simple piece of paper, folded or unfolded, was enough. After a few minutes, writing would be found on it. This completely changes how the phenomenon appears and presents us with an entirely new order of things. The characters were written with some kind of substance. Since none was supplied to the spirit, he must have made it himself. Where did he get it?

That was the problem.

That was the problem.

Turn back to the explanation given in Chapter VIII., Nos. 127 and 128, and there the complete theory of this phenomenon will be found. In this writing the spirit uses neither our substance nor our instruments; he himself makes the matter and the instrument he needs, gathering his materials in the universal primitive element, which he, by his will, causes to undergo the modifications necessary to the effect he wishes to produce.

See Chapter VIII, sections 127 and 128, for the complete theory of this phenomenon. In this kind of writing, the spirit uses neither our substance nor our instruments. He makes the matter and the instrument he needs himself, gathering his materials from the universal primitive element. By his will, he changes those materials as needed to produce the effect he wants.

Of course he can as well make red pencils, printer's ink, or ordinary ink, as black pencil; nay, even type solid enough to make a raised impression, as we have seen. The daughter of a gentleman whom we know—a child of twelve or thirteen years—has obtained whole pages written with a substance like crayon.

Of course, he can make red pencil marks, printer's ink, or ordinary ink just as easily as black pencil marks. He can even make type solid enough to leave a raised impression, as we have seen. The daughter of a gentleman we know is twelve or thirteen years old. She has obtained whole pages written with a substance like crayon.

149. Such is the result to which the phenomenon of the snuff-box, reported in Chapter VII., No. 116, has conducted us, and on which we dwelt to some extent, because we saw in it an occasion to search into one of the gravest laws of Spiritism—a law whose knowledge can clear up more than one mystery, even in the visible world.

149. This is the conclusion we reached from the snuff-box phenomenon reported in Chapter VII, No. 116. We examined it at some length because it offered a chance to explore one of the most important laws of Spiritism. Knowing this law can clear up more than one mystery, even in the visible world.

It is thus that a fact, common in appearance, can bring out the light; all that is necessary is to observe with care, and that any one can do as well as we, when they do not limit themselves to seeing effects without searching out their causes. If our faith is strengthened day by day, it is because we understand; then make people understand, if you would make serious proselytes.

In this way, an apparently ordinary event can reveal the truth. All that is needed is careful observation. Anyone can do this as well as we can, if they look beyond effects and search for their causes. Our faith grows stronger day by day because we understand. So, if you want to make serious converts, help people understand.

The knowledge of causes has another effect; it traces a line of demarcation between truth and superstition.

Knowing the causes has another effect. It draws a line between truth and superstition.

If we look at direct writing in regard to the advantages it can offer, we shall say that, until now, its principal utility has been the material verification of a grave fact: the intervention of a hidden power, which finds, in that way, a means of manifesting itself. But the communications thus obtained are rarely of any extent; they are usually spontaneous, and limited to words, sentences, often unintelligible signs; they have been obtained in all languages—Greek, Latin, Syriac, hieroglyphics, &c.; but they have not yet been given to those sustained and rapid conversations that psychography, or writing by mediums, permits.

If we consider the advantages of direct writing, its main use so far has been to provide physical evidence of a serious fact. It shows the intervention of a hidden power, which uses direct writing to make itself known. But the communications obtained this way are rarely long. They are usually spontaneous and limited to words, sentences, or often unintelligible signs. They have appeared in all languages, including Greek, Latin, Syriac, and hieroglyphics. But they have not yet allowed the sustained, rapid conversations possible through psychography, or writing by mediums.

150. Spirits, being able to produce noises and rappings, can as well make any sound of nature, vocal sounds imitating the human voice, beside us, or in the air: this phenomenon we call pneumatophony.

150. Spirits can produce noises and raps. They can also make any sound found in nature, including sounds that imitate the human voice. These sounds can occur beside us or in the air. We call this phenomenon pneumatophony.

From what we know of the nature of spirits, it may be believed that some of them of an inferior order delude themselves, and believe they speak as when alive. (See Revue Spirite, February, 1858: History of the Ghost of Mlle. Clarion.)

From what we know about spirits, some lower-order spirits may deceive themselves. They may believe they speak as they did when alive. (See Revue Spirite, February, 1858: History of the Ghost of Mlle. Clarion.)

It is necessary to guard against taking for spirit voices all sounds that have no known cause, or simple ringing in the ears, and, above all, thinking there is the least truth in the common belief that the ringing in the ears warns us that some one is talking of us. These ringings, whose cause is purely physiological, have, besides, no sense, while the pneumatophonic sounds express thoughts; and it is by that alone we can recognize them as due to an intelligent, and not to an accidental, cause. We may rely on the principle that the manifestly intelligent effects only are those which attest the intervention of spirits; as to the others, there are, at least, a hundred chances to one that they are due to accidental causes.

We must be careful not to mistake every sound with no known cause, or simple ringing in the ears, for spirit voices. Above all, we must not believe the common claim that ringing in the ears warns us that someone is talking about us. Such ringing has a purely physiological cause and conveys no meaning. Pneumatophonic sounds, however, express thoughts. That alone lets us recognize them as having an intelligent rather than an accidental cause. We can rely on this principle: only manifestly intelligent effects attest to the intervention of spirits. As for other effects, the chances are at least a hundred to one that they have accidental causes.

151. It happens frequently that in half sleep we hear words, names, sometimes even entire phrases distinctly pronounced, and that, too, loudly enough to waken us with a start. Though this may, in some cases, be really a manifestation, there is nothing in it sufficiently positive to prevent it being attributed to a cause analogous to that we have developed in the theory of hallucination, Chapter VI., Nos. 111, &c. What is heard in this way has, besides, no continuation; it is not the same as when entirely awake, for then, if it is a spirit who is making himself heard, there can almost always be an exchange of thought and a regular conversation.

151. When half asleep, we often hear words, names, or even whole phrases spoken distinctly. Sometimes they are loud enough to wake us with a start. In some cases, this may really be a manifestation. But there is nothing definite enough to rule out a cause like the one discussed in the theory of hallucination, Chapter VI., Nos. 111, etc. What we hear in this way does not continue. It is different when we are fully awake. Then, if a spirit is making itself heard, there can almost always be an exchange of thoughts and a regular conversation.

Spirit or pneumatophonic sounds have two very distinct methods of being produced; sometimes it is a voice which resounds in the soul; but while the words may be clear and distinct, there is nothing material in them; at other times they are exterior, and as distinctly articulated as if they came from a person at our side. In whatever manner they may be produced, the phenomenon of pneumatophony is almost always spontaneous, and can be but very rarely induced.

Spirit or pneumatophonic sounds are produced in two very different ways. Sometimes a voice resounds in the soul. The words may be clear and distinct, but there is nothing material about them. At other times, the sounds are external, with words as distinct as if spoken by someone beside us. However it occurs, pneumatophony is almost always spontaneous and can very rarely be induced.