The Soul's Freedom

400. Does the incarnated spirit reside willingly in his corporeal envelope?

400. Does the incarnated spirit willingly live in his physical body?

"You might as well ask whether a prisoner willingly remains locked up in prison. The incarnated spirit aspires incessantly after his deliverance; and the grosser his envelope, the more desirous is he to be rid of it."

"You might as well ask whether a prisoner willingly stays locked up in prison. A spirit in a body constantly longs to be set free. The more coarse its bodily covering, the more it wants to be rid of it."

401. Does the soul take rest, like the body, during sleep?

401. Does the soul rest during sleep, like the body?

"No; a spirit is never inactive. The bonds which unite him to the body are relaxed during sleep; and as the body does not then need his presence, he travels through space, and enters into more direct relation with other spirits."

“No, a spirit is never inactive. During sleep, the bonds connecting him to the body loosen. Since the body does not need him then, he travels through space and comes into more direct contact with other spirits.”

402. How can we ascertain the fact of a spirit's liberty during sleep?

402. How can we tell whether a spirit is free during sleep?

"By dreams. Be very sure that, when his body is asleep, a spirit enjoys the use of faculties of which he is unconscious while his body is awake. He remembers the past, and sometimes foresees the future: he acquires more power, and is able to enter into communication with other spirits, either in this world or in some other.

"Through dreams. Be sure that when his body is asleep, a spirit can use abilities he is unaware of while his body is awake. He remembers the past and sometimes foresees the future. He gains more power and can communicate with other spirits, either in this world or in another.

"You often say, 'I have had a strange dream, a frightful dream, without any likeness to reality.' You are mistaken in thinking it to be so; for it is often a reminiscence of places and things which you have seen in the past, or a foresight of those which you will see in another existence, or in this one at some future time. The body being torpid, the spirit tries to break his chain, and seeks, in the past or in the future, for the means of doing so.

"You often say, 'I had a strange, frightening dream that was nothing like reality.' But you are mistaken. The dream is often a memory of places and things you have seen in the past. Or it is a glimpse of what you will see in another life, or later in this one. While the body is inactive, the spirit tries to break its chain. It looks to the past or the future for a way to do so.

"Poor human beings! how little do you know of the commonest phenomena of your life! You fancy yourselves to be very learned, and you are puzzled by the most ordinary things. To questions that any child might ask, 'What do we do when we are asleep?' 'What are dreams?' you are incapable of replying.

"Poor human beings! How little you know about the most common experiences of your lives! You think yourselves very learned, yet the most ordinary things puzzle you. You cannot answer questions any child might ask: 'What do we do when we are asleep?' 'What are dreams?'

"Sleep effects a partial freeing of the soul from the body. When you sleep, your spirit is, for the time being, in the state in which you will be after your death. The spirits who at death are promptly freed from matter are those who, during their life, have had what may be called intelligent sleep. Such persons, when they sleep, regain the society of other spirits superior to themselves. They go about with them, conversing with them, and gaining instruction from them; they even work, in the spirit-world, at undertakings which, on dying, they find already begun or completed. From this you see how little death should be dreaded, since, according to the saying of St. Paul, you 'die daily.'" What we have just stated refers to spirits of an elevated degree of advancement. As for those of the common mass of men, who, after their death, remain for long hours in the state of confusion and uncertainty of which you have been told by such, they go, during sleep, into worlds of lower rank than the earth, to which they are drawn back by old affections, or by the attraction of pleasures still baser than those to which they are addicted in your world; visits in which they gather ideas still viler, more ignoble, and more mischievous than those which they had professed during their waking hours. And that which engenders sympathy in the earthly life is nothing else than the fact that you feel yourselves, on waking, affectionally attracted towards those with whom you have passed eight or nine hours of happiness or pleasure. On the other hand, the explanation of the invincible antipathies you sometimes feel for certain persons is also to be found in the intuitive knowledge you have thus acquired of the fact that those persons have another conscience than yours, because you know them without having previously seen them with your bodily eyes. It is this same fact, moreover, that explains the indifference of some people for others; they do not care to make new friends, because they know that they have others by whom they are loved and cherished. In a word, sleep has more influence than you think upon your life.

"Sleep partially frees the soul from the body. When you sleep, your spirit is temporarily in the state it will enter after your death. Spirits who are quickly freed from matter at death are those who experienced what may be called intelligent sleep during life. When these people sleep, they rejoin spirits superior to themselves. They go about with them, talk with them, and learn from them. They even work on projects in the spirit world. When they die, they find these projects already begun or completed. From this you can see how little you should fear death. As St. Paul says, you 'die daily.'" What we have just said applies to spirits at an advanced level. Most people, however, remain confused and uncertain for many hours after death, as you have been told by such spirits. During sleep, they go to worlds lower than Earth. Old affections draw them back there, or pleasures even baser than those they indulge in your world. On these visits, they pick up ideas even viler, more ignoble, and more harmful than those they expressed while awake. The sympathy you feel for others in earthly life has a simple cause. On waking, you feel affection for those with whom you have spent eight or nine happy or pleasurable hours. This also explains the overpowering dislike you sometimes feel for certain people. You have learned intuitively that their conscience is different from yours. You know them without having seen them before with your physical eyes. The same fact also explains why some people are indifferent to others. They do not care to make new friends because they know they have others who love and cherish them. In short, sleep has more influence on your life than you think.

"Through the effects of sleep, incarnated spirits are always in connection with the spirit-world; and it is in consideration of this fact that spirits of a higher order consent, without much repugnance, to incarnate themselves among you. God has willed that, during their contact with vice, they may go forth and fortify themselves afresh at the source of rectitude, in order that they, who have come into your world to instruct others, may not fall into evil themselves. Sleep is the gate opened for them by God, that they may pass through it to their friends in the spirit-world; it is their recreation after labour, while awaiting the great deliverance, the final liberation, that will restore them to their true place.

"Through sleep, incarnated spirits remain connected to the spirit world. Because of this, higher spirits agree, without much reluctance, to incarnate among you. God has willed that, while they are exposed to vice, they can return to the source of righteousness and renew their strength. They have come into your world to teach others, and this helps keep them from falling into evil themselves. Sleep is the gate God opens for them to visit their friends in the spirit world. It is their rest after work, as they await the great deliverance, the final liberation that will restore them to their true place.

"Dreams are the remembrance of what your spirit has seen during sleep; but you must remark that you do not always dream, because you do not always remember what you have seen, or all that you have seen. Your dreams do not always reflect the action of your soul in its full development; for they are often only the reflex of the confusion that accompanies your departure or your return, mingled with the vague remembrance of what you have done, or of what has occupied your thoughts, in your waking state. In what other way can you explain the absurd dreams which are dreamed by the wisest as by the silliest of mankind? Bad spirits, also, make use of dreams to torment weak and timid souls.

"Dreams are memories of what your spirit has seen during sleep. But note that you do not always dream, because you do not always remember what you have seen, or all of it. Your dreams do not always reflect your soul's activity in its full development. Often, they only reflect the confusion that comes as your spirit leaves or returns. This is mixed with vague memories of what you did or thought about while awake. How else can you explain the absurd dreams that both the wisest and the silliest people have? Bad spirits also use dreams to torment weak and timid souls.

"You will see, ere long, the development of another kind of dream, a kind which is as ancient as the one you know, but one of which you are ignorant. The dream we allude to is that of Jeanne Darc,¹² of Jacob, of the Jewish prophets, and of certain Hindoo ascetics—a dream which is the remembrance of the soul's experiences while entirely freed from the body, the remembrance of the second life, of which I spoke just now. You should carefully endeavour to distinguish these two kinds of dreams among those which you are able to recall: unless you do this, you will be in danger of falling into contradictions and errors that would be prejudicial to your belief."

“You will soon see the development of another kind of dream. It is as old as the kind you know, but you do not know about it. This is the kind of dream experienced by Jeanne Dare,¹² Jacob, the Jewish prophets, and certain Hindu ascetics. It is a memory of the soul’s experiences while entirely free from the body. It is a memory of the second life I just spoke of. You should carefully distinguish between these two kinds of dreams among those you can remember. Unless you do, you risk falling into contradictions and errors that could harm your belief.”

Dreams are a product of the emancipation of the soul, rendered more active by the suspension of the active life of relation, and enjoying a sort of indefinite clairvoyance which extends to places at a great distance from us, or that we have never seen, or even to other worlds. To this state of emancipation is also due the remembrance which retraces to our memory the events that have occurred in our present existence or in preceding existences; the strangeness of the images of what has taken place in worlds unknown to us, mixed up with the things of the present world, producing the confused and whimsical medleys that seem to be equally devoid of connection and of meaning.

Dreams result from the soul’s liberation. The soul becomes more active when our active life of interaction with the world is suspended. It enjoys a kind of boundless clairvoyance that reaches distant places, places we have never seen, and even other worlds. This liberation also allows us to recall events from our present life or previous lives. Strange images of events in worlds unknown to us mix with things from the present world. Together, they produce the confused and fanciful mixtures that seem to lack both connection and meaning.

The incoherence of dreams is still farther explained, by the gaps resulting from the incompleteness of our remembrance of what has appeared to us in our nightly visions—an incompleteness similar to that of a narrative from which whole sentences, or parts of sentences, have been omitted by chance, and whose remaining fragments, having been thrown together again at random, have lost all intelligible meaning.

The gaps in our memories of what we see in dreams also help explain why dreams seem incoherent. This incomplete memory is like a story with whole sentences or parts of sentences missing by chance. If the remaining fragments were thrown together at random, they would lose all intelligible meaning.

403. Why do we not always remember our dreams?

403. Why don't we always remember our dreams?

"What you call sleep is only the repose of the body, for the spirit is always in motion. During sleep he recovers a portion of his liberty, and enters into communication with those who are dear to him, either in this world, or in other worlds; but as the matter of the body is heavy and gross, it is difficult for him to retain, on waking, the impressions he has received during sleep, because those impressions were not received by him through the bodily organs."

"What you call sleep is only the body's rest, because the spirit is always in motion. During sleep, the spirit regains some of his freedom. He communicates with those dear to him, either in this world or in other worlds. But the body's matter is heavy and coarse. So it is difficult for him to remember his impressions from sleep when he wakes. This is because he did not receive those impressions through his body's organs."

404. What is to be thought of the signification attributed to dreams?

404. What should we think of the meanings attributed to dreams?

"Dreams are not really indications in the sense attributed to them by fortune-tellers; for it is absurd to believe that a certain kind of dream announces the happening of a certain kind of event. But they are indications in this sense—viz., that they present images which are real for the spirit, though they may have nothing to do with what takes place in his present corporeal life. Dreams are also, in many cases, as we have said, a remembrance; they may also be sometimes a presentiment of the future, if permitted by God, or the sight of something which is taking place at the time in some other place to which the soul has transported itself. Have you not many instances proving that persons may appear to their relatives and friends in dreams, and give them notice of what is happening to them? What are apparitions, if not the soul or spirit of persons who come to communicate with you? When you acquire the certainty that what you saw has really taken place, is it not a proof that it was no freak of your imagination, especially if what you saw were something which you had not thought of when you were awake?"

"Dreams are not really signs in the sense fortune-tellers claim. It is absurd to believe that a particular kind of dream predicts a particular kind of event. But dreams are signs in another sense. They show images that are real to the spirit, though they may have nothing to do with its present physical life. As we have said, dreams are also often memories. If God permits, they may sometimes be a forewarning of the future. Or they may show something happening at that moment in another place, where the soul has traveled. Are there not many cases in which people appear to relatives and friends in dreams and tell them what is happening to them? What are apparitions, if not the souls or spirits of people who come to communicate with you? When you learn for certain that what you saw really happened, does that not prove it was no trick of your imagination? Is this not especially true if you had not thought of it while awake?"

405. We often see in dreams things which appear to be presentiments, but which do not come to pass,—how is this?

405. We often dream of things that seem to predict the future but never happen. Why is this?

"Those things may take place in the experience of the spirit, though not in that of the body; that is to say, that the spirit sees what he wishes to see because he goes to find it. You must not forget that, during sleep, the spirit is always more or less under the influence of matter; that, consequently, he is never completely free from terrestrial ideas, and that the objects of his waking thoughts may therefore give to his dreams the appearance of what he desires or of what he fears, thus producing what may be properly termed an effect of the imagination. When the mind is much busied with any idea, it is apt to connect everything it sees with that idea."

"These things may happen to the spirit, though not to the body. In other words, the spirit sees what he wants to see because he goes to find it. Remember that during sleep, the spirit is always more or less under the influence of matter. As a result, he is never completely free from earthly ideas. So his waking thoughts may make his dreams appear to reflect what he desires or fears. This may properly be called an effect of the imagination. When the mind is occupied with an idea, it tends to connect everything it sees with that idea."

406. When, in a dream, we see persons who are well known to us doing things which they are not in any way thinking of, is it not a mere effect of the imagination?

406. In a dream, we may see people we know well doing things they are not thinking about at all. Is this merely an effect of the imagination?

"Of which they are not thinking? How do you know that it is so? Their spirit may come to visit yours, as yours may go to visit theirs; and you do not always know, in your waking state, what they may be thinking of. And besides, you often, in your dreams, apply to persons whom you know, and according to your own desires, reminiscences of what took place, or is taking place, in other existences."

“Something they are not thinking about? How do you know that? Their spirit may visit yours, just as yours may visit theirs. And when you are awake, you do not always know what they are thinking about. Besides, in your dreams, you often associate people you know with memories of events in other lives. These events may have happened or may be happening now, and you make these associations according to your own desires.”

407. Is it necessary to the emancipation of the soul that the sleep of the body should be complete?

407. Must the body be completely asleep for the soul to be freed?

"No; the spirit recovers his liberty as soon as the senses become torpid. He takes advantage, in order to emancipate himself, of every moment of respite left him by the body. As soon as there occurs any prostration of the vital forces, the spirit disengages himself from the body, and the feebler the body, the freer is the spirit."

"No. The spirit regains his freedom as soon as the senses grow numb. He takes every opportunity the body gives him to free himself. As soon as the vital forces weaken, the spirit separates himself from the body. The weaker the body, the freer the spirit."

It is for this reason that dozing, or a mere dulling of the senses, often presents the same images as dreaming.

For this reason, dozing or even a slight dulling of the senses often produces the same images as dreaming.

408. We sometimes seem to hear within ourselves words distinctly pronounced, but having no connection with what we are thinking of,—what is the cause of this?

408. Sometimes we seem to hear words spoken clearly within ourselves, but they have no connection to our thoughts. What causes this?

"Yes, you often hear words, and even whole sentences, especially when your senses begin to grow torpid. It is sometimes the faint echo of the utterance of a spirit who wishes to communicate with you."

"Yes, you often hear words and even whole sentences, especially when your senses begin to grow dull. Sometimes these are the faint echo of a spirit speaking, wishing to communicate with you."

409. Often, when only half-asleep, and with our eyes closed, we see distinct images, figures of which we perceive the minutest details,—is this an effect of vision or of imagination?

409. Often, when we are half-asleep with our eyes closed, we see clear images and figures in the finest detail. Is this an effect of vision or imagination?

"The body being torpid, the spirit tries to break his chain. He goes away and sees; if the sleep were deeper, the vision would be a dream."

"While the body is still, the spirit tries to break his chain. He goes away and sees. If the sleep were deeper, the vision would be a dream."

410. We sometimes, when asleep, or half-asleep, have ideas which seem to us to be excellent, but which, despite all the efforts we make to recall them, are effaced from our memory on waking,—whence come these ideas?

410. When asleep or half-asleep, we sometimes have ideas that seem excellent. But when we wake, we forget them, despite all our efforts to remember them. Where do these ideas come from?

"They are the result of the freedom of the spirit, who emancipates himself from the body, and enjoys the use of other faculties during this moment of liberty; and they are often counsels given you by other spirits."

"They result from the spirit freeing itself from the body and using other faculties during this brief freedom. They are also often advice given to you by other spirits."

—What is the use of such ideas and counsels, since we lose the remembrance of them, and cannot profit by them?

What use are such ideas and advice if we forget them and cannot benefit from them?

"Those ideas often belong rather to the world of spirits than to the corporeal world; but, in general, though the body may forget them, the spirit remembers them, and the idea recurs to him at the proper time, in his waking state, as though it were an inspiration of the moment."

"Those ideas often belong more to the spirit world than to the physical world. But in general, although the body may forget them, the spirit remembers them. At the right time, the idea comes back to him while he is awake, as if it were a sudden inspiration."

411. Does the incarnated spirit, when he is freed from matter and acting as a spirit, know the epoch of his death?

411. When an incarnated spirit is freed from matter and acts as a spirit, does he know when he will die?

"He often has the presentiment of it. He sometimes has a very clear foreknowledge of it; and it is this which gives him the intuition of it in his waking state. It is this, also, which enables some persons to foresee the time of their death with perfect exactness."

"He often has a feeling that it will happen. Sometimes he knows it very clearly in advance. This gives him an intuitive sense of it when he is awake. It also enables some people to foresee the exact time of their death."

412. Can the activity of the spirit, during the repose or the sleep of the body, cause fatigue to the latter?

412. Can the spirit’s activity tire the body while it rests or sleeps?

"Yes, for the spirit is attached to the body, as the captive-balloon is fastened to the post; and, just as the post is shaken by the movements of the balloon, so the activity of the spirit reacts upon the body, and may cause it to feel fatigued."

"Yes, the spirit is attached to the body, just as a tethered balloon is fastened to a post. The balloon's movements shake the post. In the same way, the spirit's activity affects the body and may make it feel tired."

413. The emancipation of the soul during sleep would seem to indicate that we live simultaneously two lives; the life of the body, which is that of exterior relation, and the life of the soul, which is that of occult relation,—is this so?

413. The soul's release during sleep seems to suggest that we live two lives at once. One is the life of the body, connected to the external world. The other is the life of the soul, connected to the hidden world. Is that so?

"During the emancipation of the soul, the life of the latter takes precedence of the life of the body; this, however, does not, strictly speaking, constitute two lives, but rather two phases of one and the same life, for a man does not live a double life."

"During the emancipation of the soul, the soul's life takes precedence over the body's life. However, strictly speaking, these are not two lives, but two phases of the same life. A person does not live a double life."

414. Can two persons, who are acquainted with each other, visit one another in sleep?

414. Can two people who know each other visit each other while they sleep?

"Yes; and many others, who, in their waking state, do not know that they are acquainted, meet and converse together. You may, without suspecting it, have friends in another country. The fact of going, during sleep, to visit friends, relatives, acquaintances, persons who can be of use to you, is extremely frequent; and you yourselves accomplish these visits almost every night."

"Yes, and many others meet and talk, though they do not know each other while awake. You may have friends in another country without knowing it. It is very common to visit friends, relatives, acquaintances, and people who can help you during sleep. You make these visits yourselves almost every night."

415. What can be the use of these nocturnal meetings, since we do not remember them?

415. What is the use of these nighttime meetings if we don't remember them?

"The intuition of them generally remains with you in your waking state, and is often the origin of ideas which afterwards occur to you, as it were, spontaneously, without your being able to account for them, but which are really those you had obtained in the spirit-intercourse carried on by you during your sleep."

"You generally retain an intuitive sense of them when you wake. This is often the source of ideas that later seem to come to you spontaneously, for no reason you can explain. But these ideas actually came from your interactions with spirits during sleep."

416. Can a man ensure the making of spirit-visits by the exertion of his will? Can he do so, for example, by saying to himself, on going to sleep, "I will to-night meet such and such a person in spirit, and speak with him about such and such a thing"?

416. Can a man ensure that he makes spirit visits by using his will? For example, can he do so by saying to himself as he falls asleep, "Tonight I will meet a particular person in spirit and speak with him about a particular thing"?

"This is what takes place. The man falls asleep, and his spirit wakens to the other life; but his spirit is often very far from following out the plan which had been resolved upon by the man, for the life of the man excites but little interest in a spirit when he is emancipated from matter. This statement, however, only applies to men who have already reached a certain degree of elevation. The others pass their spirit-existence very differently. They give free rein to their passions, or remain inactive. It may happen, therefore, according to the aim of the proposed action, that a spirit may go to see the parties he had, as a man, proposed to visit; but it does not follow that, because he has willed to do so in his waking state, he will necessarily do so in his state of freedom."

“This is what happens. A man falls asleep, and his spirit awakens to the other life. But his spirit often does not follow the plan he had made. Once freed from matter, a spirit has little interest in the man’s life. This applies, however, only to men who have reached a certain level of spiritual development. Others spend their spirit-existence very differently. They give free rein to their passions or remain inactive. Depending on the purpose of the planned action, a spirit may visit the people he had intended to see as a man. But even if he wanted to visit them while awake, he will not necessarily do so when free.”

417. Can a number of incarnate spirits, during sleep, meet together, and form assemblies?

417. Can several incarnate spirits meet and gather in groups while they sleep?

"Undoubtedly they can. The ties of friendship, old or new, often bring together spirits who are happy to be in each other's company."

"Of course they can. Old and new friendships often bring spirits together who enjoy each other's company."

By the term old must be understood the ties of friendship contracted in anterior existences. We bring back with us, on waking, an intuition of the ideas which we have derived from these occult meetings, but of the source of which we are ignorant.

The term old refers to friendships formed in previous lives. When we wake, we bring back an intuitive sense of the ideas gained from these hidden meetings. But we do not know where those ideas came from.

418. If a person believed one of his friends to be dead who is not dead, could he meet him as a spirit, and thus learn that he is living? Could he, in such a case, preserve the intuition of this fact on waking?

418. Suppose a person believes a friend is dead, but the friend is actually alive. Could the person meet the friend as a spirit and learn that he is alive? If so, could the person still sense this upon waking?

"He could, certainly, as a spirit, see his friend, and know what is his situation; and if the belief in the death of that friend had not been imposed on him as an expiation, he might retain an impression of his existence, as, in the contrary case, he might retain that of his death."

"Certainly, as a spirit, he could see his friend and know his situation. If he had not been made to believe that his friend was dead as an act of atonement, he might retain an impression that his friend was alive. Otherwise, he might retain an impression that his friend was dead."

419. Whence comes it that the same idea—that of a discovery, for instance—so often suggests itself at the same time to several persons, although they may be at a distance from one another?

419. Why do several people often have the same idea at the same time, even when they are far apart? For example, they may have the same idea for a discovery.

"We have already said that, during sleep, spirits communicate with one another; well, when his body awakes, a spirit remembers what he has learned, and the man thinks he has invented it. Thus several persons may find out the same thing at the same time. When you say that an idea is 'in the air,' you employ a figure of speech that is much nearer the truth than you suppose. Every one helps unconsciously to propagate it."

"We have already said that spirits communicate with one another during sleep. When the body wakes up, a spirit remembers what he has learned, and the person thinks he invented it. So several people may discover the same thing at the same time. When you say that an idea is 'in the air,' the figure of speech is much closer to the truth than you think. Everyone helps spread the idea without realizing it."

In this way our spirit often reveals to other spirits, without our being aware of it, that which formed the object of our meditations before we went to sleep.

In this way, our spirit often reveals to other spirits what we thought about before falling asleep. We are unaware that our spirit does this.

420. Can spirits communicate between themselves when the body is awake?

420. Can spirits communicate with each other while the body is awake?

"A spirit is not enclosed in his body as in a box, but radiates around it in every direction. He can, therefore, hold communication with other spirits even in the waking state, although he does so with more difficulty."

"A spirit is not enclosed in his body like something in a box. Instead, he radiates outward in every direction. He can therefore communicate with other spirits even while awake, although he does so with more difficulty."

421. How comes it that two persons, perfectly awake, often have the same thought at the same moment?

421. Why do two people who are fully awake often have the same thought at the same time?

"It is because two spirits, who are in sympathy, may communicate their thought to each other, even when the body is not asleep."

"It is because two spirits who are in sympathy may share their thoughts with each other, even when the body is awake."

There is, between spirits, a communication of thoughts which sometimes enables two persons to see and understand one another without having any need of human speech. They may be said to speak the language of spirits.

Spirits communicate through thoughts. This sometimes allows two people to see and understand each other without speaking. They may be said to speak the language of spirits.

422. In lethargy and catalepsy, the patients generally see and hear what takes place around them, but are unable to manifest their impressions. Is it through the eyes and ears of the body that these impressions are received?

422. In lethargy and catalepsy, patients generally see and hear what happens around them, but cannot express what they perceive. Do they perceive these things through their physical eyes and ears?

"No; they are received by the spirit. The spirit is conscious, but cannot express himself."

"No. The spirit receives them. The spirit is conscious but cannot express himself."

—Why can he not express himself?

Why can't he express himself?

"The state of his body prevents his doing so; and this peculiar state of his bodily organs proves that man consists of something more than a body, since the body no longer works, and yet the spirit acts."

"The state of his body prevents him from doing so. The unusual state of his organs proves that a person is more than a body. The body no longer works, yet the spirit still acts."

423. Can a spirit, in a state of lethargy, separate himself entirely from his body, so as to give to the latter all the outward appearances of death, and afterwards come back and inhabit it?

423. During lethargy, can a spirit leave its body completely, making the body appear dead, and then return to inhabit it?

"In lethargy, the body is not dead, for it still accomplishes some of its functions. Its vitality is latent, as in the chrysalis, but is not annihilated; and a spirit is united to his body as long as it remains alive. When once the links which keep them together are broken by the death and disaggregation of the bodily organs, the separation is complete, and the spirit never again comes back to his body. When one who is apparently dead comes to life again, it is because the process of death was not entirely consummated."

"In lethargy, the body is not dead, because it still performs some of its functions. Its vitality lies dormant, as in a chrysalis, but it is not destroyed. A spirit remains united to its body as long as the body is alive. Death and the breakdown of the body's organs sever the links between the spirit and the body. Once this happens, the separation is complete, and the spirit never returns to its body. When someone who is apparently dead comes back to life, it is because the process of death was not complete."

424. Is it possible, by means of timely help, to renew the ties which were ready to break, and to give back life to a person who, but for this help, would have definitively ceased to live?

424. Can timely help renew ties that were about to break? Can it restore life to someone who would otherwise have died?

"Yes, undoubtedly; and you have proofs of this every day. Mesmerism often exercises, in such cases, a powerful restorative action, because it gives to the body the vital fluid which it lacks, and which is necessary to keep up the play of the organs."

“Yes, undoubtedly. You see proof of this every day. In such cases, mesmerism often has a powerful healing effect. It gives the body the vital fluid it lacks and needs to keep its organs working.”

Lethargy and catalepsy proceed from the same cause, viz., the temporary loss of sensibility and power of motion, from some as yet unexplained physiological condition. They differ in this respect, viz., that, in lethargy, the suppression of the vital force is general, and gives to the body all the appearances of death, whereas in catalepsy, that suppression is localised, and may affect a more or less extensive portion of the body, while leaving the intelligence free to manifest itself; a fact which does not allow it to be confounded with death. Lethargy is always natural; catalepsy is sometimes spontaneous, but it may be produced and dissipated artificially by mesmeric action.

Lethargy and catalepsy have the same cause: a temporary loss of sensation and movement due to a physiological condition not yet explained. They differ in one respect. In lethargy, vital force is suppressed throughout the body, giving it every appearance of death. In catalepsy, the suppression is localized and may affect a smaller or larger part of the body. But the mind remains free to express itself, so catalepsy cannot be mistaken for death. Lethargy is always natural. Catalepsy sometimes occurs spontaneously, but it can also be induced and ended artificially through mesmeric action.

425. Is there any connection between natural somnambulism and dreaming?

425. Is there a connection between natural sleepwalking and dreaming?

"In somnambulism the independence of the soul is more complete, and its functions are more developed, than in dreaming, and it has perceptions that it has not in dreaming, which is an imperfect somnambulism.

"In somnambulism, the soul is more independent and its functions are more developed than in dreams. It also has perceptions that it does not have in dreams. Dreaming is an imperfect form of somnambulism.

"In somnambulism, the spirit is entirely freed from the action of matter; the material organs, being in a sort of catalepsy, are no longer receptive of external impressions.

"In somnambulism, the spirit is completely free from the influence of matter. The body's organs are in a kind of catalepsy and no longer receive external impressions.

"This state most frequently occurs during sleep, because the spirit is then able to absent itself from the body which is given up to the repose that is indispensable to matter. When somnambulism occurs, it is because the spirit of the sleeper, intent upon doing something or other that requires the aid of his body, makes use of it in a manner analogous to that in which spirits make use of a table, or other material object, in producing the phenomena of physical manifestations, or of a human hand, in giving written communications. In the dreams of which a man is conscious, his organs, including those of memory, are beginning to awaken; and, as they only receive and transmit to the spirit imperfectly the impressions made on them by exterior objects or action, the spirit, who is then in a state of repose, only perceives these impressions through confused and often disconnected sensations, which, in many cases, are still further confused by being mingled with vague remembrances of his present life and anterior existences. It is easy, therefore, to understand why somnambulists do not remember their visions, and why the greater number of the dreams you remember have no rational meaning. I say the greater number, for it sometimes happens that dreams are the consequence of a precise remembrance of events that have occurred in one of your former lives, or even a sort of intuition of the future."

"This state most often occurs during sleep. The spirit can then leave the body, which is resting as matter must. Sleepwalking occurs when the sleeper's spirit wants to do something that requires the body's help. It uses the body much as spirits use a table or another material object to produce physical manifestations. It also uses the body as spirits use a human hand to give written communications. In dreams a person is aware of, the organs, including those of memory, are beginning to awaken. They receive impressions from outside objects or actions and transmit them to the spirit only imperfectly. The spirit is then at rest, so it perceives these impressions only as confused and often disconnected sensations. In many cases, these sensations become even more confused when mixed with vague memories of the person's present and former lives. It is therefore easy to understand why sleepwalkers do not remember their visions. It also explains why most dreams you remember have no rational meaning. I say most because dreams sometimes result from a precise memory of events in a former life. They can even be a kind of intuition of the future."

426. Is there any connection between what is called mesmeric somnambulism and natural somnambulism?

426. Is there any connection between mesmeric somnambulism and natural somnambulism?

"They are the same thing; the only difference between them being that one of them is artificially produced."

"They are the same thing. The only difference is that one is artificially produced."

427. What is the nature of the agent called the magnetic or mesmeric fluid?

427. What is the magnetic or mesmeric fluid?

"It is the vital fluid, animalised electricity; a modification of the universal fluid."

"It is the vital fluid, animalized electricity. It is a form of the universal fluid."

428. What is the nature of somnambulic clairvoyance?

428. What is clairvoyance during sleepwalking?

"We have told you that it is soul-sight."

"We've told you that it is soul-sight."

429. How can the somnambulist see through opaque bodies?

429. How can a sleepwalker see through solid objects?

"It is only to your gross organs that bodies are opaque. Have we not told you that matter is not an obstacle for a spirit, since he passes freely through it? A somnambulist often tells you that he sees through his forehead, his knee, &c., because you, being plunged in matter, do not understand that he can see without the help of organs. He himself, influenced by your ideas, believes that he needs those organs; but, if you left him to himself, he would understand that he sees through every part of his body, or rather, that he sees independently of his body."

"Things are opaque only to your physical senses. Have we not told you that matter is no obstacle to a spirit, since he passes freely through it? A sleepwalker often tells you that he sees through his forehead, his knee, and so on. This is because you are immersed in matter and do not understand that he can see without using organs. Influenced by your ideas, he himself believes he needs those organs. But if you left him to himself, he would understand that he sees through every part of his body. Or rather, he would understand that he sees independently of his body."

430. Since the clairvoyance of the somnambulist is that of his soul or of his spirit, why does he not see everything, and why does he so often make mistakes?

430. Since a sleepwalker's clairvoyance comes from his soul or spirit, why doesn't he see everything? Why does he make mistakes so often?

"In the first place, spirits of low degree do not see and comprehend everything, for, as you know, they still share your errors and your prejudices; and, in the next place, as long as they remain more or less attached to matter, they have not the use of all their spirit-faculties. God has given the faculty of clairvoyance to man for a serious and useful purpose, and not to inform him of what it is not permitted to him to know; and this is why somnambulists do not know everything."

“First, spirits of a lower degree do not see and understand everything. As you know, they still share your errors and prejudices. Second, as long as they remain attached to matter to some degree, they cannot use all their spiritual faculties. God has given humans the ability of clairvoyance for a serious and useful purpose. It is not meant to tell them what they are not permitted to know. That is why somnambulists do not know everything.”

431. What is the source of the somnambulist's innate ideas, and how can he speak correctly of things of which he is ignorant in his waking state, and which are even above his intellectual capacity?

431. Where do the somnambulist's innate ideas come from? How can he speak accurately about things he knows nothing about when awake, and that are even beyond his intellectual capacity?

"A somnambulist may possess more knowledge than you give him credit for; but this knowledge is latent in his waking state, because his envelope is too imperfect for him to be able to remember all he knows as a spirit. But, in point of fact, what is he? Like all of us, he is a spirit who has been incarnated in matter for the accomplishment of his mission, and his going into the somnambulic state rouses him from the lethargy of incarnation. We have repeatedly told you that we re-live many times. It is this changing of our existences that causes him to lose sight, in a new connection with matter, of what he may have known in a preceding one. On entering into the state which you call a crisis, he recalls what he has formerly known, but not always with completeness. He knows, but he cannot tell whence he derives his knowledge, nor in what way he possesses it. The crisis over, his reminiscences fade from his consciousness, and he re-enters the obscurity of corporeal life."

"A somnambulist may know more than you give him credit for. But this knowledge lies hidden when he is awake. His physical body is too imperfect for him to remember everything he knows as a spirit. But what, in fact, is he? Like all of us, he is a spirit embodied in matter to carry out his mission. Entering the somnambulic state awakens him from the lethargy of embodied life. We have often told you that we live many lives. Each time he enters a new life in matter, he loses sight of what he may have known before. When he enters what you call a crisis, he recalls what he knew before, though not always completely. He knows it, but he cannot say where his knowledge comes from or how he possesses it. When the crisis ends, his memories fade from his consciousness, and he returns to the obscurity of physical life."

Experience shows us that somnambulists also receive communications from other spirits, who tell them what they are to say, and supply what is lacking on their part. This supplementing of their insufficiency is often and especially witnessed in medical consultations; the spirit of the clairvoyant seeing the malady, and another spirit indicating the remedy required. This double action is often patent to bystanders, and is also frequently revealed by such expressions on the part of the somnambulist as, "I am told to say," or, "I am forbidden to say," &c. In the latter case, it is always dangerous to persist in the effort to obtain a revelation refused by the clairvoyant, because, by doing so, we open the door to frivolous and unscrupulous spirits, who prate about everything without any regard to veracity.

Experience shows that somnambulists also receive communications from other spirits. These spirits tell them what to say and make up for what they cannot provide themselves. This help is often seen, especially during medical consultations. The clairvoyant's spirit sees the illness, while another spirit indicates the remedy needed. This double action is often clear to those present. The somnambulist also frequently reveals it by saying things like, "I am told to say," or, "I am forbidden to say." In the latter case, it is always dangerous to keep trying to obtain a revelation the clairvoyant has refused to give. By doing so, we open the door to frivolous and unscrupulous spirits, who chatter about everything without regard for the truth.

432. How do you explain the power of seeing at a distance possessed by some somnambulists?

432. How do you explain the ability of some sleepwalkers to see things at a distance?

"Does not the soul transport itself to a distance during sleep? It does the same thing in somnambulism."

"Doesn't the soul travel elsewhere during sleep? It does the same thing during sleepwalking."

433. Does the greater or less degree of somnambulic clairvoyance depend on the physical organisation of the body, or on the nature of the spirit incarnated in it?

433. Does the degree of clairvoyance in sleepwalking depend on the body’s physical makeup or on the nature of the spirit incarnated in it?

"On both; but there are physical qualities that allow the spirit to liberate himself more or less easily from matter."

"On both. But some physical qualities make it easier or harder for the spirit to free himself from matter."

434. Are the faculties enjoyed by the somnambulist the same as those possessed by the spirit after death?

434. Does a sleepwalker have the same abilities as a spirit after death?

"They are the same, but only up to a certain point; for you have to take into account the influence of the matter to which he is still attached."

“They are the same, but only to a certain extent. You must also consider the influence of the matter he is still attached to.”

435. Can somnambulists see other spirits?

435. Can sleepwalkers see other spirits?

"That depends on the nature and degree of their faculties. The greater number of them see other spirits perfectly well, but they do not always recognise them at once as being such, and thus mistake them for corporeal beings; a mistake that is often made by somnambulists, and especially by those among them who know nothing of spiritism. Not understanding anything of the essence of spirits, they are astonished at seeing them in human form, and suppose them to be living persons."

"That depends on the nature and extent of their abilities. Most of them can see other spirits perfectly well, but they do not always recognize them as spirits at once. As a result, they mistake them for beings with physical bodies. Somnambulists often make this mistake, especially those who know nothing about spiritism. They do not understand the nature of spirits, so they are surprised to see them in human form. They assume the spirits are living people."

The same effect is produced at the moment of death in the consciousness of those who suppose themselves to be still living. Nothing about them appears to them to be changed. The spirits around them seem to have bodies like ours, and they take the appearance of their own body to be that of a real body of flesh.

The same effect occurs at death in the minds of those who believe they are still alive. Nothing around them seems to have changed. The spirits around them seem to have bodies like ours. They also believe their own bodies are real bodies of flesh.

436. When a somnambulist sees objects at a distance, does he see them with his body or with his soul?

436. When a somnambulist sees distant objects, does he see them with his body or his soul?

"Why should you ask such a question, since it is the soul that sees, and not the body?"

"Why ask such a question? The soul sees, not the body."

437. Since it is the soul that transports itself to a distance, how is it that the somnambulist feels in his body the sensation of the heat or the cold of the place where his soul is, and which is sometimes very far from the place where his body is?

437. Since it is the soul that travels, how does the somnambulist feel the heat or cold of that place in his body? The place where his soul is can sometimes be very far from his body.

"His soul has not entirely quitted his body, to which it is still attached by the link which unites them together; it is this link that is the conductor of sensation. When two persons in two different cities correspond with each other by electricity, it is the electricity that constitutes the link between their thoughts, and enables them to communicate with one another as though they were close together."

"His soul has not completely left his body. It is still attached to the body by a link that carries sensation. When two people in different cities communicate by electricity, the electricity links their thoughts. It allows them to communicate as though they were close together."

438. Is the state of the somnambulist influenced after death by the use he has made of his faculty?

438. Does how a somnambulist uses their ability affect their state after death?

"Very considerably; as is done by the good or bad use of all the faculties that God has given to man."

"Very significantly, just as the good or bad use of all the abilities God has given people does."

439. What difference is there between trance and somnambulism?

439. What is the difference between trance and somnambulism?

"Trance is a more refined somnambulism. The soul, when in trance, is still more independent."

"Trance is a more refined form of sleepwalking. In a trance, the soul is even more independent."

440. Does the soul of the ecstatic really enter into higher worlds?

440. Does the soul of a person in a state of ecstasy really enter higher worlds?

"Yes; he sees them, and perceives the happiness of those who are in them; but there are worlds that are inaccessible to spirits who are not sufficiently purified."

"Yes, he sees them and the happiness of those who live in them. But some worlds are inaccessible to spirits who are not sufficiently purified."

441. When a person in trance expresses the desire to quit the earth, does he speak sincerely, and is he not retained by the instinct of self-preservation?

441. When a person in a trance says they want to leave the earth, are they sincere? Doesn't the instinct for self-preservation hold them back?

"That depends on the degree of the spirit's purification. If he sees that his future situation will be better than his present one, he makes an effort to break the links that bind him to the earth."

"That depends on how purified the spirit is. If he sees that his future will be better than his present, he tries to break the bonds tying him to the earth."

442. If the ecstatic were left to himself, might his soul definitively quit his body?

442. If a person in ecstasy were left alone, might their soul permanently leave their body?

"Yes, he might die; and it is therefore necessary to call him back by everything that may attach him to the lower life, and especially by making him see that, if he breaks the chain which keeps him here, he will have taken the most effectual means of preventing his staying in the world in which he perceives that he would be happy."

"Yes, he might die. So it is necessary to call him back with everything that might attach him to earthly life. Above all, he must be made to see what will happen if he breaks the chain that keeps him here. By doing so, he will most effectively prevent himself from staying in the world where he sees he would be happy."

443. The ecstatic sometimes professes to see things which are evidently the product of an imagination impressed with earthly beliefs and prejudices. What he sees, therefore, is not always real?

443. A person in an ecstatic state sometimes claims to see things that are clearly products of an imagination shaped by earthly beliefs and prejudices. So what he sees is not always real?

"What he sees is real for him; but, as his spirit is always under the influence of terrestrial ideas, he may see it in his own way, or, to speak more correctly, he may express it in a language accommodated to his prejudices, or to the ideas in which he has been brought up, or to your own, in order the better to make himself understood. It is in this way that he is most apt to err."

“What he sees is real to him. But his spirit is always influenced by earthly ideas, so he may see it in his own way. Or, more accurately, he may describe it in language shaped by his prejudices or the ideas he grew up with. He may also adapt his language to your ideas so that you can better understand him. This is how he is most likely to make mistakes.”

444. What degree of confidence should be accorded to the revelations of persons in a state of trance?

444. How much confidence should we place in the revelations of people in a trance?

"The ecstatic may very frequently be mistaken, especially when he seeks to penetrate what must remain a mystery for man; for he then abandons himself to his own ideas, or becomes the sport of deceiving spirits, who take advantage of his enthusiasm to dazzle him with false appearances."

"Someone in an ecstatic state may often be mistaken, especially when trying to uncover what must remain a mystery to humans. For then he gives himself over to his own ideas or becomes a plaything of deceiving spirits, who take advantage of his enthusiasm to dazzle him with false visions."

445. What inductions are to be drawn from the phenomena of somnambulism and of trance? May they not be considered as a sort of initiation into the future life?

445. What conclusions can we draw from sleepwalking and trance? Could they be considered a kind of initiation into life after death?

"It would be more correct to say that, in those states, the somnambulist may obtain glimpses of his past and future lives. Let man study those phenomena; he will find in them the solution of more than one mystery which his unassisted reason seeks in vain to penetrate."

"It would be more accurate to say that, in those states, the sleepwalker may glimpse his past and future lives. Let people study these phenomena. They will find answers to more than one mystery that reason alone cannot solve."

446. Could the phenomena of somnambulism and trance be made to accord with theoretic materialism?

446. Could the phenomena of sleepwalking and trance be reconciled with materialist theory?

"He who should study them honestly, and without preconceived ideas, could not be either a materialist or an atheist."

"Anyone who studied them honestly and without preconceived ideas could not be a materialist or an atheist."

447. Is there any connection between the phenomena of what is designated as second-sight and those of dreaming and somnambulism?

447. Is there a connection between second-sight, dreaming, and sleepwalking?

"They are all the same thing. What you call second-sight is also a state in which the spirit is partially free, although the body is not asleep. Second-sight is soul-sight."

"They are all the same thing. What you call second-sight is also a state in which the spirit is partly free, although the body is awake. Second-sight is soul-sight."

448. Is the faculty of second-sight a permanent one?

448. Is the ability of second sight permanent?

"The faculty of second-sight is permanent, but its exercise is not. In worlds less material than yours, spirits free themselves from matter more easily, and enter into communication with one another simply by thought, without, however, excluding the use of articulate speech. In those worlds, second-sight is, for the greater part of their inhabitants, a permanent faculty. Their normal state may be compared to that of lucid somnambulism among you; and it is for this reason that they manifest themselves to you more easily than those who are incarnated in bodies of a grosser nature."

“The ability to see beyond ordinary sight is permanent, but it is not always active. In worlds less material than yours, spirits free themselves from matter more easily. They communicate with one another simply through thought, though they can also use spoken words. In those worlds, most inhabitants have second sight all the time. Their normal state is like what you call lucid sleepwalking. For this reason, they can appear to you more easily than spirits living in coarser bodies.”

449. Does second-sight occur spontaneously, or through an exertion of the will of those who possess that faculty?

449. Does second sight occur spontaneously, or can people who have it make it happen through an act of will?

"It generally occurs spontaneously; but the will, nevertheless, often plays an important part in producing this phenomenon. Take, for example, the persons who are called fortune-tellers—and some of whom really have that power—and you will find that the action of their will helps them to this second-sight, and to what you call vision."

"It usually happens spontaneously. But the will often plays an important part in producing this phenomenon. Take people known as fortune-tellers, for example. Some of them really have that power. You will find that their will helps them achieve this second-sight and what you call vision."

450. Is second-sight susceptible of being developed by exercise?

450. Can second-sight be developed through practice?

"Yes; effort always leads to progress, and the veil which covers things becomes more transparent."

"Yes. Effort always leads to progress, and the veil covering things becomes more transparent."

—Is this faculty a result of physical organisation?

Is this ability a result of physical structure?

"Organisation has undoubtedly a great deal to do with it; there are organisations with which it is incompatible."

"Physical constitution undoubtedly has a great deal to do with it. Some constitutions are incompatible with it."

451. How is it that second-sight appears to be hereditary in certain families?

451. Why does second sight seem to run in certain families?

"This proceeds from similarity of organisation, which is transmitted, like other physical qualities; and also from the development of the faculty through a sort of education, which, also, is transmitted from one generation to another."

"This comes from a similar physical makeup, which is passed down like other physical traits. It also comes from developing the ability through a kind of education, which is passed down from generation to generation."

452. Is it true that circumstances develop second-sight?

452. Is it true that circumstances can develop second sight?

"Illness, the approach of danger, any great commotion, may develop it. The body is sometimes in a state which allows of the spirit's seeing what cannot be seen with the fleshly eye."

"Illness, approaching danger, or any great disturbance may bring it out. Sometimes the body is in a state that allows the spirit to see what the physical eye cannot."

Times of crisis and of calamity, powerful emotions, all the causes, in short, which excite the moral nature, may develop second-sight. It would seem as though Providence gave us, when in the presence of danger, the means of escaping it. All sects and all parties subjected to persecution have offered numerous instances of this fact.

Times of crisis and disaster, powerful emotions, and anything else that stirs our moral nature may develop second sight. It seems as though Providence gives us a way to escape when we face danger. All sects and groups that have faced persecution have provided many examples of this.

453. Are the persons who are gifted with second-sight always conscious of their faculty?

453. Are people with second sight always aware of their ability?

"Not always; it appears to them to be altogether natural, and many of them suppose that, if everybody observed their own impressions, they would find themselves to be possessed of the same power."

"Not always. It seems completely natural to them. Many believe that everyone would find they had the same power if they paid attention to their own impressions."

454. May we attribute to a sort of second-sight the perspicacity of those persons who, without being remarkably gifted in other ways, possess an unusually clear judgment in relation to the things of everyday life?

454. Could a kind of second sight explain the unusually clear judgment some people show in everyday matters, even though they have no other remarkable gifts?

"Such clearness of judgment is always due to a freer radiation of the soul, enabling the man to see more correctly than those whose perceptions are more densely veiled by matter."

"Such clear judgment always comes from the soul radiating more freely. This allows a person to see more clearly than those whose perceptions are more heavily veiled by matter."

—Can this lucidity of judgment, in some cases, give the foreknowledge of future events?

Can this clarity of judgment sometimes make it possible to foresee future events?

"Yes, it may give presentiments; for there are many degrees in this faculty, and the same person may possess all those degrees, as he may possess only some of them."

"Yes, it may give premonitions, because this ability has many degrees. A person may possess all of them or only some."

455. The phenomena of natural somnambulism occur spontaneously, and independently of any known external cause; but, in persons endowed with a special organisation, they may be produced artificially through the action of the mesmeric agent. The only difference between the state designated as mesmeric somnambulism, and natural somnambulism is, that the one is artificially produced, while the other is spontaneous.

455. Natural somnambulism occurs spontaneously, without any known external cause. But in people with a special physical constitution, it can also be induced by a mesmeric agent. The only difference is that mesmeric somnambulism is induced artificially, while natural somnambulism occurs spontaneously.

Natural somnambulism is a notorious fact, the reality of which few now dispute, notwithstanding the marvellous character of the phenomena it presents. Why, then, should mesmeric somnambulism be regarded as more extraordinary or incredible, simply because it is produced artificially, like so many other things? It has been abused by charlatans, some persons will reply; but that fact only affords an additional reason for not leaving it in their hands. When science shall have taken possession of it, charlatanism will have much less credit with the masses; but, meanwhile, as somnambulism, both natural and artificial, is a fact, and as a fact cannot be argued down, it is making its way, despite the ill-will of its adversaries, and obtaining a footing even in the temple of science, which it is entering by a multitude of side-doors, instead of entering by the principal one. Its right to be there will, ere long, be fully recognised.

Natural sleepwalking is a well-known fact. Few people now dispute its reality, despite the extraordinary things it involves. Why, then, should mesmeric sleepwalking be seen as more extraordinary or unbelievable? Is it simply because it is produced artificially, like so many other things? Some will reply that charlatans have misused it. But that only gives us another reason not to leave it in their hands. Once science takes it up, the public will have much less faith in charlatans. Meanwhile, both natural and artificial sleepwalking are facts, and a fact cannot be argued away. Despite the hostility of its opponents, sleepwalking is gaining ground. It is even gaining a foothold in the temple of science. It is entering through many side doors rather than through the main entrance. Before long, its right to be there will be fully recognized.

For the spiritist, somnambulism is more than a physical phenomenon; it is a light thrown on the subject of psychology; it is a state in which we can study the soul, because in it the soul shows itself, so to say, without covering. Now, one of the phenomena which characterise the soul is clear-seeing independently of the ordinary visual organs. Those who contest this fact do so on the ground that the somnambulist does not see at all times, and at the will of the experimentalist, as with the eyes. Need we be astonished if, the means employed being different, the results are not the same? Is it reasonable to demand identical effects in cases in which the instruments employed are not the same? The soul has its properties just as has the eye; and the former must be judged of by themselves, and not by analogy with the latter.

For the spiritist, somnambulism is more than a physical phenomenon. It sheds light on psychology. It is a state in which we can study the soul, because the soul shows itself, so to speak, uncovered. One of the soul’s characteristics is clear sight independent of the ordinary organs of vision. Those who dispute this fact argue that the somnambulist cannot see at all times or whenever the experimenter wishes, as people can with their eyes. But should we be surprised that different means produce different results? Is it reasonable to demand identical effects when the instruments used are different? The soul has its own properties, just as the eye does. The soul’s properties must be judged on their own, not by comparison with those of the eye.

The cause of the clairvoyance of the mesmeric and of the natural somnambulist is identically the same: it is an attribute of the soul, a faculty inherent in every part of the incorporeal being which is in us, and has no other limits than those assigned to the soul itself. The somnambulist sees wherever his soul can transport itself, at no matter what distance.

The clairvoyance of hypnotic and natural sleepwalkers has exactly the same cause: it is an attribute of the soul. It is a faculty inherent in every part of the nonphysical being within us. Its only limits are those of the soul itself. A sleepwalker can see wherever the soul can travel, no matter how far away.

In sight at distance, the somnambulist does not see from the point at which his body is, and as though through a telescope. The things he sees are present with him, as though he were at the place where they exist, because his soul is there in reality; and it is for this reason that his body is, as it were, annihilated, and seems to be deprived of sensation, until the moment when the soul comes back and retakes possession of it. This partial separation of the soul and the body is an abnormal state, which may last for a longer or shorter time, but not indefinitely; it is the cause of the fatigue felt by the body after a certain lapse of time, especially when the soul, during that partial separation, busies itself with some active pursuit. The fact that soul-sight or spirit-sight is not circumscribed, and has no definite seat, explains why somnambulists are unable to assign to it any special organ, or focus. They see, because they see, without knowing why or how; their sight, as spirit-sight, having no special focus. If they refer their perception to their body, this focus seems to them to be in the organic centres in which the vital activity is greatest, especially in the brain, in the epigastric region, or in whatever organ appears to them to be the point at which the bond between the spirit and the body is most tenacious.

When a somnambulist sees distant things, he does not see them from where his body is, as if through a telescope. The things he sees are present to him, as if he were where they exist, because his soul is actually there. For this reason, his body is, as it were, annihilated and seems to have lost sensation. It remains so until the soul returns and takes possession of it again. This partial separation of soul and body is an abnormal state. It may last for a shorter or longer time, but not indefinitely. It causes the body to feel tired after some time, especially if the soul is actively engaged in something during the separation. Soul-sight, or spirit-sight, is not limited to any area and has no fixed location. This explains why somnambulists cannot name any particular organ or focus for it. They see because they see, without knowing why or how. Their sight, being spirit-sight, has no particular focus. If they connect their perception with their body, its focus seems to be in the bodily centers where vital activity is greatest. These are especially the brain, the upper abdomen, or whatever organ seems to them to be where the bond between spirit and body is strongest.

The scope of somnambulic lucidity is not unlimited. A spirit, even when completely free, only possesses the faculties and the knowledge appertaining to the degree of advancement at which he has arrived, a limitation which becomes still further narrowed when he is united with matter, and thus subjected to its influence. This is the reason why somnambulic clairvoyance is neither universal nor infallible; and its infallibility is all the less to be counted on when it is turned aside from the aim which has been assigned to it by nature, and made a mere matter of curiosity and experimentation.

Somnambulic lucidity has limits. Even when completely free, a spirit has only the abilities and knowledge belonging to its level of advancement. These are further limited when the spirit is joined to matter and subject to its influence. This is why somnambulic clairvoyance is neither universal nor infallible. It is even less reliable when it is diverted from its natural purpose and used merely to satisfy curiosity and conduct experiments.

In the state of comparative freedom in which the somnambulist finds himself, he enters more easily into communication with other spirits, incarnate or disincarnate; and this communication is established through the contact of the fluids which compose their perispirits, and serve, like the electric wire, for the transmission of thought. The somnambulist, therefore, has no need of articulate speech as a vehicle of thought, which he feels and divines; a mode of perception that renders him eminently accessible to, and impressionable by, the influences of the moral atmosphere in which he finds himself. For the same reason, a numerous concourse of spectators, and especially of those who are attracted by a more or less malevolent curiosity, is essentially unfavourable to the manifestation of his peculiar faculties, which close up, so to say, at the contact of hostile influences, and only unfold freely in intimacy, and under the influence of sympathetic surroundings. The presence of those who are malevolent or antipathetic produces upon him the effect of the contact of the hand upon a sensitive plant.

In his relatively free state, the somnambulist can communicate more easily with other spirits, whether incarnate or disincarnate. This communication takes place through contact between the fluids that make up their perispirits. Like an electric wire, these fluids transmit thought. The somnambulist therefore has no need for spoken words to convey thought. He feels and senses thoughts directly. This way of perceiving makes him especially open and sensitive to the influences of the moral atmosphere around him. For the same reason, a large gathering of spectators is especially unfavorable to the expression of his particular faculties. This is especially true when the spectators are drawn by curiosity that is more or less malicious. His faculties seem to close up when they encounter hostile influences. They unfold freely only in private and in sympathetic surroundings. The presence of people who are malicious or hostile has the same effect on him as a hand touching a sensitive plant.

The somnambulist sees, at the same time, his own spirit and his body; they are, so to say, two beings which represent to him his double existence, spiritual and corporeal, and which, nevertheless, are blended into one by the ties which unite them together. The somnambulist does not always comprehend this duality, which often leads him to speak of himself as though he were speaking of another person; in such cases, the corporeal being sometimes speaking to the spiritual being, and the spiritual being sometimes speaking to the corporeal being.

The somnambulist sees his own spirit and his body at the same time. They are, so to speak, two beings that represent his dual existence, spiritual and physical. Yet the ties between them blend them into one. The somnambulist does not always understand this duality. This often leads him to speak of himself as though he were speaking of another person. In such cases, the physical being sometimes speaks to the spiritual being, and the spiritual being sometimes speaks to the physical being.

The spirit acquires an increase of knowledge and experience in each of his corporeal existences. He loses sight of part of these gains during his reincarnation in matter, which is too gross to allow of his remembering them in their entirety; but he remembers them as a spirit. It is thus that some somnambulists give evidence of possessing knowledge beyond their present degree of instruction, and even of their apparent intellectual capacity. The intellectual and scientific inferiority of a somnambulist in his waking state, therefore, proves nothing against his possession of the knowledge he may display in his lucid state. According to the circumstances of the moment and the aim proposed, he may draw this knowledge from the stores of his own experience, from his clairvoyant perception of things actually occurring, or from the counsels which he receives from other spirits; but, in proportion as his own spirit is more or less advanced, he will make his statements more or less correctly.

The spirit gains knowledge and experience in each bodily life. During reincarnation in matter, he loses sight of some of these gains. Matter is too crude to let him remember them fully, but he remembers them as a spirit. This explains why some sleepwalkers show knowledge beyond their present education and even their apparent intellectual capacity. A sleepwalker's lower intellectual and scientific ability while awake therefore proves nothing against the knowledge he may show in a lucid state. Depending on the circumstances and his purpose, he may draw this knowledge from his own experience. He may also draw it from his clairvoyant perception of events taking place, or from the advice of other spirits. But the accuracy of his statements will depend on how advanced his own spirit is.

In the phenomena of somnambulism, whether natural or mesmeric, Providence furnishes us with undeniable proof of the existence and independence of the soul, by causing us to witness the sublime spectacle of its emancipation from the fetters of the body, and thus enabling us to read our future destiny as in an open book. When a somnambulist describes what is taking place at a distance, it is equally evident that he sees what he describes, and that he does not see it with his bodily eyes. He sees himself at that distant point, and he feels himself to be transported thither. Something of himself, therefore, is really present at that distant point; and that something, not being his body, can only be his soul or his spirit.

In natural or mesmeric somnambulism, Providence gives us undeniable proof that the soul exists and is independent. It lets us witness the sublime sight of the soul freed from the body's bonds. In this way, we can read our future destiny as if it were an open book. When a somnambulist describes events happening far away, it is clear that he sees them. It is equally clear that he does not see them with his physical eyes. He sees himself in that distant place and feels that he has been transported there. So something of him is really present in that distant place. And since that something is not his body, it can only be his soul or spirit.

While man, in search of the causes of his moral being, loses himself in abstract and unintelligible metaphysical subtleties, God places daily before his eyes, and within reach of his hand, the simplest and most certain means for the study of experimental psychology.

People search for the causes of their moral nature and lose themselves in abstract, unintelligible metaphysical complexities. Yet every day, God places the simplest and most certain means of studying experimental psychology before their eyes and within their reach.

Trance is the state in which the soul's independence of the body is made most clearly visible, and, so to say, palpable, to the senses of the observer.

In a trance, the soul's independence from the body is most clearly visible to an observer. It is, so to speak, almost tangible.

In dreaming and somnambulism, the soul wanders among terrestrial worlds; in trance, it penetrates into a sphere of existence of another order, into that of the etherealised spirits with whom it enters into communication, without, however, being able to overstep certain limits which it could not pass without entirely breaking the links that attach it to the body. Surrounded by novel splendours, enraptured by harmonies unknown to earth, penetrated by bliss that defies description, the soul enjoys a foretaste of celestial beatitude, and may be said to have placed one foot on the threshold of eternity.

In dreams and sleepwalking, the soul wanders among earthly worlds. In a trance, it enters a different sphere of existence, that of ethereal spirits, and communicates with them. But it cannot go beyond certain limits without completely breaking the ties that bind it to the body. Surrounded by new splendors and delighted by harmonies unknown on earth, the soul is filled with indescribable bliss. It enjoys a foretaste of heavenly happiness and may be said to have placed one foot on the threshold of eternity.

In the state of trance, the annihilation of corporeal ties is almost complete. The body no longer possesses anything more than organic life; and we feel that the soul is only held thereto by a single thread, which any further effort on its part would break for ever.

In a trance, the ties to the body are almost completely severed. The body has only its physical life left. And we feel that the soul is held to it by a single thread. Any further effort by the soul would break that thread forever.

In this state, all earthly thoughts disappear, and give place to the purified perception that is the very essence of our immaterial being. Entirely absorbed in this sublime contemplation, the ecstatic regards the earthly life as being merely a momentary halt upon our eternal way; the successes and misfortunes of this lower world, its gross joys and sorrows, appear to him only as the futile incidents of a journey of which he is delighted to foresee the end.

In this state, all earthly thoughts disappear. They give way to the pure perception that is the very essence of our immaterial being. Completely absorbed in this sublime contemplation, the person in ecstasy sees earthly life as a brief stop on our eternal journey. The successes and misfortunes of this lower world, its crude joys and sorrows, seem merely like pointless events along the way. He delights in seeing the journey’s end ahead.

It is with ecstatics as with somnambulists; their lucidity may be more or less perfect, and their spirit, according as it is more or less elevated, is also more or less apt to apprehend the truth of things. In their abnormal state, there is sometimes more of nervous excitement than of true lucidity; or, to speak more correctly, their nervous excitement impairs their lucidity, and, for this reason, their revelations are often a mixture of truths and errors, of sublime ideas and absurd or even ridiculous fancies. Inferior spirits often take advantage of this nervous excitement (which is always a source of weakness to those who are unable to control it), in order to subjugate the ecstatic; and to this end they assume to his eyes the appearances which confirm him in the ideas and prejudices of his waking state. This subjugation of clairvoyants by the presentation of false appearances is the "rock ahead" of this order of revealment. But all of them are not equally subject to this dangerous misleading; and it is for us to weigh their statements coolly and carefully, and to judge their revelations by the light of science and of reason.

Ecstatics are like somnambulists. Their lucidity may be more or less perfect. Their spirits, depending on how elevated they are, are also more or less able to grasp the truth of things. In their abnormal state, they sometimes experience more nervous excitement than true lucidity. More precisely, their nervous excitement impairs their lucidity. For this reason, their revelations often mix truths and errors, sublime ideas and absurd or even ridiculous fantasies. Inferior spirits often take advantage of this nervous excitement to subjugate the ecstatic. Nervous excitement is always a source of weakness for those who cannot control it. To subjugate the ecstatic, inferior spirits present appearances that confirm his waking ideas and prejudices. This subjugation of clairvoyants through false appearances is the "rock ahead" for this kind of revelation. But not all clairvoyants are equally subject to this dangerous deception. It is up to us to weigh their statements calmly and carefully, and to judge their revelations by science and reason.

The emancipation of the soul occurs sometimes in the waking state, and gives, to those who are endowed with the faculty designated by the name of second-sight, the power of seeing, hearing, and feeling, beyond the limits of the bodily senses. They perceive things at a distance, at all points to which their soul extends its action; they see them, so to say, athwart their ordinary sight, and as though in a sort of mirage.

The soul sometimes becomes free while a person is awake. This gives those with the gift called second-sight the power to see, hear, and feel beyond the limits of the bodily senses. They perceive distant things wherever their soul can reach. They see these things, so to speak, through their ordinary vision, as if in a kind of mirage.

At the moment when the phenomenon of second-sight occurs, the physical state of the seer is visibly modified. His glance becomes vague; he looks before him without seeing; his physiognomy reflects an abnormal state of the nervous system. It is evident that his organs of sight have nothing to do with his present perceptions; for his vision continues, even when his eyes are shut.

When second sight occurs, the seer's physical state visibly changes. His gaze becomes unfocused. He looks ahead without seeing, and his expression reflects an abnormal state of the nervous system. Clearly, his eyes have nothing to do with what he perceives. His vision continues even when his eyes are closed.

The faculty of second-sight appears to those who are endowed with it to be as natural as ordinary sight. It seems to them to be an attribute of their being; and they are not aware of its exceptional character. They generally forget this fugitive lucidity, the remembrance of which, becoming more and more vague, disappears at length from their memory like a dream.

To people who have second sight, it seems as natural as ordinary sight. It seems to be part of who they are, and they do not realize how unusual it is. They generally forget these fleeting moments of clarity. The memory grows vaguer and eventually disappears, like a dream.

The power of second-sight varies from a confused sensation to a clear and distinct perception of things present or distant. In its rudimentary state, it gives to some persons tact, perspicacity, a sort of sureness, in their decisions and actions, that may be styled the rectitude of the moral glance. At a higher degree of development, it awakens presentiments; still further developed, it shows to the seer events that have already happened, or that are about to happen.

The power of second sight varies from a vague feeling to a clear perception of things nearby or far away. In its earliest form, it gives some people tact, insight, and a kind of confidence in their decisions and actions. This may be called the accuracy of the moral eye. As second sight develops, it gives rise to premonitions. When it develops further, it shows the seer events that have already happened or are about to happen.

Natural and artificial somnambulism, trance, and second-sight are only varieties or modifications of the action of one and the same cause. Like dreams, they are a branch of natural phenomena, and have therefore existed in every age. History shows us that they have been known, and even abused, from the remotest antiquity; and they furnish the explanation of innumerable facts which superstitious prejudices have led men to regard as supernatural.

Natural and artificial somnambulism, trance, and second sight are simply different forms of the same cause at work. Like dreams, they are natural phenomena and have therefore existed in every age. History shows that they have been known, and even misused, since the earliest times. They explain countless events that superstition has led people to regard as supernatural.