The Human Soul

Its Movements, Its Lights, and the Iconography of the Fluidic Invisible

Dr. H. Baraduc

[71]

Chapter V

Science of Light and of Life

   The life was in the word, and
the life was the light of men.

   The light was in the world,
and the world was made by it;
but the world knew it not.

St. John.

Light and movement before Science.
What is light.

Such as it is understood in the present definition of physics, light is the perception by the eye of a special vibratory movement.

The vibration has been calculated in its amplitude varying from a 60 to an 80 thousandth of a millimetre, of a contractive and [72] expansive movement, occurring 500 to 800 trillions times a second.

Below and above these formidable figures, the eye no longer perceives light, but brightness none the less exists.

However magnificent this receptive organ in man may be, it cannot be considered, nevertheless, as the standard of mensuration of light.

Can a definite standard be found? We believe so as physical experiments prove that the sensitive plate records, for it produces luminous vibratory phenomena which escape the eye. The plates also receive the light of movement in an explosion of powder, light which we might call light of sound, that only vibrates, at the maximum, 75.000 times a second, in an amplitude of 5 metres to 5 millimetres.

The plate records, before all, the vibrations, called photo-chemical, of 800 to 1600 trillions times a second.

Until a luminous standard other than the eye is found, it is perhaps well, in the present day researches, to consider the plate [73] as offering a wider scale in the domain of the luminous.

Now what does the plate do?

It records not only solar light, but also the lights, to which we must refer, and which we shall classify under visible light, invisible light, iconographable lights.

Besides the visible physical light, if it may be thus expressed, there is a light, considered up to the present as metaphysical, but which ceases to be so, since from subjective it may become objective and iconographable.

The plate now records what the spirit alone conceived and affirmed.

Hence it must be concluded that it is no longer permissible to believe only what one sees, since things exist, which are not seen and yet exist: lastly, on the other hand, one cannot deny that what is, although invisible, is not luminous, since the plate, a sensitive standard, reveals it.

The existence of the visible and of the invisible is therefore linked with luminous phenomena, visible or invisible for the eye.

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In short, light is..., shadow is not.

Shadow does not exist in itself; shadow is only a comparison between the less bright and the more bright.

How can one henceforward object, since it is no longer a question of external ocular light, but of a intimate vibratory movement, invisible, occult, which is, however, light, and acts as such: vital light, intelligent lights moral light.

The plate has proved degrees of luminosity unknown to the eye, and has shown us experimentally that light exists on the four planes of the creation.

Since visual light is vibratory movement perceived by the retina and since all movement is light, one understands why by the flash of a vibration, one may judge the movement of this vibration. Now, as life is before all a rupture of immobility, its movement will have its light, and its light will be the criterion of its movement.

Just as one can conceive the presiding invisible intelligence of a movement, so one will conceive the veiled spirit of light in its [75] flash and in its form. The intensity of the invisible light as well as the purity of its design will permit the deducement of the sum of intelligence, which this light veils or of morality, of which it consists.

Does not one say of a very intelligent person, he is very enlightened, without considering whether the sun enlightens him or not? There is therefore an invisible light. Moreover, in nature everything is light in different degrees of vibrations, some of which are compatible and others incompatible to our visual faculty. But how recognise them, if a classification is not attempted by taking the eye and the plate as standards; one for the invisible luminous movements, and the other for the invisible luminous movements?

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First Light

Visible

The predominant type of visible light is the solar light, then finally come the different artificial lights. The light of the sun brightens, warms, burns the bodies, is decomposed by the prism and possesses a thermo-chemical action compatible with the evolution of the material world, aiding its compositions and its decompositions. It has also an invisible brightness.

Electricity is another visual light, which acts electro-chemically on material bodies: it is electric fulguration.

Since THE HUMAN SOUL was put in the hand of the printers, the experiments of Roentgen on invisible light have been published. The Roentgen rays, called cathodic rays, penetrate the bodies, whose density is weak. A sheet of tin, for example, is not penetrated, while a large volume is completely crossed. The advantages surgery has drawn [77] from this discovery of the invisible X rays are well-known, and also how by this means the exact place occupied in the human body by any foreign body, projectile, etc., may be determined.

The interesting fact of procuring photographs of the hand showing its skeleton and its form, struck the scientific world with astonishment, it is the faculty which this invisible light had of lighting up the cavity of the body by illumining or by exciting, so to speak, the intimate and interior light of the fluidic body, which Dr. Baraduc had iconographed two years before. The vital soul appears so luminous that, alone, the most opaque bodies which possess less luminous life, such as the bones, decide upon the spectral shadow of the totality of the organs: neither veins nor nerves appear, all is immerged in the intensity of the photo-chemical light of the animistic body. This statement, made before Science was acquainted with the luminous body, is very remarkable; we signalize it, in passing, as a link between the purely physical known [78] experiments and those of a more elevated order, which this book has undertaken to make public.

Note extracted from the Book of Barlet on vibratory movement.

« Vibratory movement passes outwards in waves, being spread at rate of 64 to 73,000 a second, and with an amplitude of 5 metres to 5 millimetres.

« The vibrations grow fainter as they pass further away from the centre; the rays thus constituted are straight without bends, or ellipses.

« If they meet a body denser than their [79] centre of origin, they are reflected or refracted on coming in contact with it. »

If we have quoted this extract of the description of movement, it is that all movement having its special light, a luminous classification will one day be made of the modes of the vibrations of movement belonging to the first plane if the physical world.

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Second Light

Invisible, sometimes visible, electric fluid visible in the dark.

We here give, as means of distinction, the signature of the vital and electric fluids, not only in its modes furnished by a static machine or the coil of Ruhmkorff, but also in its fusion with the vital human fluid, under the signature of fine obic strokes or under that of the electro-vital odic particles; and lastly, when a third psychic factor intervenes and produces a kind of luminous star where attraction and expansion are held in equilibrium by the interior psychic force.

Electro-human light of Iodko, visible in the dark.

I undertake, said Dr. Baraduc, to give this experiment here, because my friend Iodko completely succeeded when with me for the first time. It establishes, in my [81] opinion, a link between artificial electricity and vital force; it is further, the visible demonstration of human electricity: electro-human light.

In a dark room about a dozen people were present during the fine experiments of the Russian savant. The preparations are those which are made for the light of Roentgen.

Iodko places in my left hand his condenser and in my right a large tube of Crookes, having the shape of a pear, and in which the air is well exhausted. The positive pole is formed by a rod having a platinum reflector on it. I feel nothing in my right hand which is holding the tube.

As soon as a person approaches, the pear is lighted up, although there is no communication with the pole which remained free, nor with the other since my left hand withholds it. Whenever the foreign finger touches the pear, flames of light escape from the hand, penetrate the glass, and die away on contact with mine.

The flames are milky with a yellow [82] golden centre. They do not present the green shades of the ordinary cathodic rays; they are pearly and appear more brilliant as the person seems stronger, more full of life.

On the withdrawal of the person's hand the tube is extinguished and only again becomes opalescent at the approach of a third person, when it is lighted up on contact with his finger.

Conclusion: In a dark and over-electrified milieu, the two wires of a coil being lost, it is sufficient for a person charged with a different electric potential to place his hand near a tube held by a third person, for the electro-human fluorescence to take place.

This experiment of Iodko was done for the first time, in Paris, March 2nd. 1896.

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Third Light

Iconographable occult invisible lights Of the substance Force

The very learned physicist Hirn, in his book, entitled "The Constitution of the Celestial Space" expresses himself thus:

« Must we, as is the general tendency of minds to-day, consider this some thing, this indispensable agent of relationship (intersideral), as ponderable matter in a state of diffuse gas, so rare that one could attribute every relationship, whatever they may be, from stars to stars, to this material surrounding ; or must we consider what necessarily fills space as one or several elements absolutely different in nature from matter, properly so called?

« The most scrupulous analysis of the different facts, disclosed by science to-day, shows that it is not diffuse matter which [84] fills Space and which establishes the relations between the celestial bodies. Whether we understand or whether we do not understand, does not alter the case; the solemn affirmation of modern science remains standing.

« The final conclusion to which the compared study of the totality of the best acquired facts brings us, is in short this: » The elements of the physical world commenced to exist at a given moment and it is from that moment that the graduated formation of the worlds dates.

The actual non-materiality of intersideral space, the recognition of Force, substance primordial to the formed and materialised worlds, that is the reply of human science, of transcendant physics, by the mouth of Hirn; 19 centuries after the Gospel of St. John, recognising the human Word of life, more than 70 centuries after the "fiat lux" of Moses, much longer still after the knowledge of the akasa by India. Beyond the notions furnished by calculation and thermo-dynamy, from the point of view of [85] pure physics, movement, which proceeds the creation of all which exists, must be taken in these two primordial manifestations, expansion and attraction, those which for the soul we have noted on the first pages of this book. The plate records these movements and gives a graphy for each of them.

A true medium between these two forces is therefore necessary, and this medium is an intermediary third factor; it is the ponderating spirit between the two, and causing through vibration a reasoned progression of contractions and expansions.

The point of departure of the creative seriatim would be in the respective proportion of the three factors, attraction, expansion, spirit.

Their union constitutes this triune primordial substance, creative light, web of the world, where the spirit occupies a ponderative position between attraction and expansion.

The data are furnished not only by attractive or repulsive action exercised [86] over a needle by the soul of a person, but also by an experimental physical fact, by the method of reduction and of volatilisation of the silver salts. The reduction is produced by cohesive attraction, it is the coagulating pole, whilst the volatilisation of these same silver salts is produced by the subtilising expansive force, the dissolving pole. The form, the icone, the image, therefore reaches us the same whether it be produced by the coagulative attractive force or whether by the dissolvent force of the substance. The fact is observed on the plate itself. If this fact be simple or complex, that is to say, if the plate be all or in part positive or negative, in the first case it will express the invisible things of the hereafter, while in the second it reveals the things of the here-below.

Thus follows from the precise fact of chemical reduction or volatilisation of the silver salts, the demonstration of the two opposed forces, the one expansive, the other attractive, forces determined by a different direction.

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Substance-Force, vital force before esoterism.

Veil of life, the web (Blavatsky Theosophy).

The Father-Mother spreads out a cobweb, the upper end of which is attached to the spirit, and the lower end to the dark extremity, matter. And this web is the Universe which is unrolled between two substances contained in one.

Let us see how esoterism, occultism, science of the hidden light have interpreted this light, and if the facts correspond to their data.

The science of occult light is well established in a masterly page of a distinguished occultist, Stanislas de Guaïta. Here it is word for word:

« Light according to the Cabalists, is that unique substance, mediator of eternal movement, which has begot all things and to which all returns, in due time, as well as the receptacle of life and of fluidic death, where, amongst the remains of yesterday, [88] arises the embryo of to-morrow corresponding to the Word (divine light), to thought (intellectual light). It is at the same time in the phenomenal world the sperm of matter and the matrix of forms, it is the hermaphrodite agent of the eternal to become. It constitutes that imponderable universal fluid, the four manifestations of which are called heat, brightness, electricity, magnetism.

« It is the Akasa of the Hindus, the Aor of the Hebrews, the fluid of which Zoroaster speaks, the Telesm of Mercury, the Azoth of the alchemists, the astral light of Pascalis Martinez and of Eliphas Levi, the spectral light of Passavant, the psychic force of the illustrious chemist Crookes, the vital force of Dr. Baraduc.

« Here is the central point of the great magic synthesis. Invisible or made perceptible to the eye by heat, light forms this double fluidic current, of which the mode of circulation mathematically determinable, may be influenced by him who has calculated it.

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« Such is the supreme agent of the works of magnetism and of theurgy, this multi-form being personified by the serpents of the Bible. To know the law of the fluidic tides and of the universal currents, is as Eliphas Levi has said, to possess the secret of human omnipotence, it is to have discovered the practical formula of the incommunicable arcanum.

« This light is androgynous, the adepts say, its double movement is effected unceasingly, determined by its double polarity. AOD is the positive current or current of projection; AOB is the negative current or current of absorption.

« At a given point in its evolution strictly invariable, the astral light is condensed, and from fluidic becomes corporeal; it is coagulated compound matter.

« Other are the expressions of the alchemists, they call the Aod their sulphur or dry, hot, ignited, fervour. — Aob, their universal, dissolvent mercury, or radical humidity; their coagulated compound is their salt in red earth.

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« It is known that whatever may be the variation of terminology, the doctrine remains identical and all being born of light, one may say that the science of this primordial agent unveils the absolute genesis and of matter forms. »

. . . . . . . .

Astral light of Eliphas Levi

« All these marvels are wrought by the means of a single agent, which the Hebrews called Od, which we call astral light like the School of Martinez Pascalis, which M. de Mirville calls the devil, which the ancient alchemists named Azoth. It is the vital element which is manifested by the phenomena of heat, of light, of electricity, and of magnetism; which magnetizes all terrestrial globes and all living beings. In this same agent, is manifested the proofs of the Cabalistic doctrine of equilibrium and of movement by the double polarity, one [91] of which draws, while the other repels, one of which produces heat, the other cold, one of which finally gives a blue and greenish light, the other a yellow and reddish light.

« This agent by its different modes of magnetizing, draws us one towards the other or removes us one from the other, submits one to the will of the other by making him enter into his circle of attraction; re-establishes or disturbs the equilibrium in the animal economy by its transmutations and its alternate waves; receives and transmits the impression of the imaginary force, which is in man the image and the likeness of the creative word: it also produces the presentiments and determines the dreams. The science of miracles is therefore the consequence of this marvellous force and the art of performing miracles is quite simply the art of magnetising and illumining beings according to the invariable laws of magnetism or of astral light. We prefer the word light to that of magnetism, because it is more traditional in occultism [92] and because it expresses the nature of the secret more completely and perfectly. It is truly the fluid and potable gold of the masters in alchemy; the word aurum (gold) comes from the Hebrew Aour which means light. What do you desire, was demanded of the new members of every initiation? — To see the light, they had to reply.

« The name of illuminati which is generally given to the adepts was then in the greater number of cases ill chosen, when it was given a mysterious sense, as if it meant men, whose intelligence was enlightened by miraculous daylight. Illuminati simply means knowers and possessors of the light, whether by the science of the great magic agent or by the rational ontological notion of the absolute.

« This universal agent is the vital force subordinated to intelligence. Abandoned to itself, it rapidly devours, like Moloch, all it gives birth to and turns into a vast waste the superabundance of life. It is then the infernal serpent of the ancient [93] myths, the Typhon of the Egyptians, and the Moloch of Phoenicia; but if wisdom, the mother of the Eloim puts her foot on its head, she exhausts all the flames which it vomits and sheds on the earth, abundantly, a quickening light.

« Light is the efficient agent of the forms of life, because it is both movement and heat. When it succeeds in becoming fixed and polarised around a centre, it produces a living being, then it attracts all the necessary plastic substance to perfect and preserve it. This plastic substance, formed of earth and water, has with reason been called clay in the Bible.

« But light is not spirit, as the Indian hierophants and all the schools of Goetia believe; light is only the instrument of the spirit. It is not the body of the photoplastes, of which the theurgists of the Alexandrian School spoke; it is the first physical manifestation of the divine breath.

« God created it for eternity, and man, in the image of God, modifies and seems to multiply it.

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« Astral light, named Od by the Hebrews when it is active. Ob when it is passive, and Aour when it is in equilibrium;

« The two serpents of Mercury, one blue and the other red, which are entwined round a sceptre of silver with a gold knob;

« These forces are the perpetual movement of the clock of centuries; when one of the serpents contract, the other relaxes.

« The forces break those who do not know how to direct them. They are the two snakes of the cradle of Hercules.

« The child takes one in each hand, the red in the right hand, and the blue in the left.

« Then they die and their strength passes into the arms of Hercules.

« To make one's self master of these two serpents, they must be united around the caduceus of Mercury or separated with the strength of Hercules.

« In the soul of the world there is a current of love and a current of anger (ouroboros, girdle of Isis).

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« Movement and life consist in the extreme tension of the forces.

« Matter is the exterior form of the spirit.

« Intelligence re-acts on it, and it re-acts on intelligence. Harmony results from the analogy of these two forces.

« By taken possession of mind which produces different forms, one becomes master of the forms and makes them subservient to one's actions. Astral light is saturated with souls, which it frees in the incessant generation of beings. Souls have imperfect wills, which may be dominated and employed by more powerful wills; they then form large invisible chains and may cause and determine great elementary perturbations. »

The fluidic spectres and their mysteries.

« The ancients gave them different names, they were larvae, lemures, empuses.

They loved the vapour of spilt blood and fled from the edge of the sword.

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Theurgy evoked them and the Cabala knew them under the name of elementary spirits. They were not spirits, however, for they were mortal.

They were fluidic coagulations which could be destroyed by being divided.

Persons possessed by spectres were generally exalted by a too rigorous celibacy or by debauchery.

The fluidic phantoms are abortions of vital light; they are plastic mediators without body and without spirit, born of the excesses of the spirit and of the profligacy of the body.

These wandering mediators may be drawn by certain ill people who are fatally sympathetic to them and who lend them at their expense, a more or less durable artificial existence. They then serve as supplementary instruments to the instinctive will of these ill people, never once to cure them, but always to lead them astray and delude them. »

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The elementary demons.

« The created spirits called to emancipation, through trial and tribulation are placed from their birth between these four forces, two positive and two negative, and are enabled to affirm or to deny the good, to choose life or death.

To find the finite point, that is to say the moral centre of the cross, is the first problem which is given them to be solved; the first conquest must be that of their own liberty. As long as they are not free, they cannot become otherwise than incarnate in animal forms. These non-emancipated spirits, slaves of the four elements, are those which the Cabalists call elementary demons, and they people the elements. Sylphs, undines, gnomes and salamanders really exist, some wandering and seeking to become incarnate; others incarnate wander over the earth, they are the vicious and imperfect men. »

These citations show the knowledge that [98] occult science had of those forces unknown to or disregarded by official science. Terrestrial magnetism, this Nahas Dragon of the threshold of mystery, is the desire of the being called earth, whose material body only we wish to know, but whose soul is revealed to us by the magnetic meridian and by the meridian of force and strength causing the peoples and the races to evolve every 500 years.

The terrestrial life element is in struggle with the celestial life element, as attraction is with repulsion.

The opposition of material life, the element of this world, with the spiritual life, the element of the other, has always existed. Scepticism has not failed to recognise it, and man, by his double nature, acquainted with both, is obliged to return towards his terrestrial Mother or to ascend towards his celestial Father.

One must have a firm and determined will; all the rest is only illusion. Peace be to the men of good-will, who place their foot on the head of their own fluidic [99] serpent, knowing how to vanquish low instincts, the vain forms of desire and allurement, in order that the will of the spirit may soar upwards and preserve all the strength for its flight.

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Fourth Light

Vital cosmic force, invisible, instinctive vital force, Od.

By means of experiments, the invisible and visible luminous phenomena may be received on a sensitive plate, in the four planes: material, animistic or vital, intellectual and moral, and the volatilising or reductive effects noted, which the silver salts undergo by reason of expansion or of attraction.

This goes to prove that all lies in the value, in the virtue of the spirit veiled by [101] the form, itself represented by expansive or attractive dissolvent or reductive phenomena on the sensitive plate.

Intermediate to these two semi-conscious and instinctive forces, the voluntary and conscious spirit composes the form which represents it. Its light is its life and its form depends on the force of its will, as well as on the loftiness of its morality.

The universal vital force presents itself in the form of black and white openwork texture, according as the reduction of the silver salts has or has not taken place.

Life has its shadow, death, which is a deformed existence, a dynamic dust in entreaty for revitalisation. The iconography of the dead and formless fluid, made at the same time as that of the universal vital fluid, shows the signature of the scoriae of the fluidic world; it recalls somewhat to mind the human Ob and contains several soul germs. It is the dust of lived life, it is the inferos, the abyss, the dread.

After all, Life and Death are relative terms, the incomplete expressions of a [102] state: existence, permanence in transformation, evolution. In metaphorical style, material life would be animistic death to a much more marked degree. Alone, the spirit remains and evolves in the midst of the transformations of its soul and of its body, transformations slowly and intimately undergone, for what we call Life, or abruptly and totally effected, for what we call Death. The error arises through what we ascribe to our senses and not to our essence; and the eye mistakes us for the two-faced phenomenon, the Life-Death, also for the light-darkness. We believe in death as well as in the shades, where there only is life, light and progressive transformation.

Cosmic vital force progressively intelligentified and morphogenised (taking a form) in conformity to the state of soul of the aspirant.

Here are three laws resulting from personal observations, and from those made by others, which have been constantly repeated.

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Law of animistic form. — 1. Form is the animo-fluidic expression of the spirit which it veils. Such as the sign, the form, the object is, so is the subject, of which it is the signature, the spirit which it covers.

Law of adaptation of the human soul to the universal soul. — 2. The state of the human soul induces, evokes, aspires a similar universal state of soul. The universal web is by the purity of its form in harmonious relation with that of the human soul, which inhales it, appeals to it; it cannot be otherwise if the adaptation is to take place. The inhalation and exhalation of the human soul are in relation with its state of purity and constitute what is called the fluidic and moral atmosphere of a person.

Law of Polarisation. — 3. The vital force is polarised in an ellipsoidal line of force, alternately making a white speck and a black speck on the negative (Plates no 33 & 34).

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Schemas of invisible life

This schema, drawn from the Enchiridion of Pope Leo III to Charlemagne, is really the emblem of the movement of the universal soul, of the spirit of life, surrounding our soul germ represented by a central circle, in the middle of the cross uniting the four breezes of the universal spirit.

The angels have only two heads, one above and one below, and two feet. They form, however, four angels, walking and flying, the foot on the wing.

1. From bottom to top S. N. 3. From Orient to Occident : Or. Occ.

2. From top to bottom N. S. 4. From Occident to Orient : Occ. Or.

In short, the breath of life for the evolutive head, comes from the South to the North, from the East to the West; for the involutive head, from the North to the South, or from the West to the East.

Movement takes place from top to bottom as well as from bottom to top. It is the [105] wheel, the vital ripple, the entry of the spirit into matter, also its exterioration.

So true it is, that what is above, is what is below, for the manifestation of prodigies of a single thing, which, by adaptation, will give birth to all by the will of one alone.

I have referred to this schema, because it is the proof that vital movement was known to the 8th. century. Biometry has made me rediscover it by its formulae. This double movement of right to left and from bottom to top, constitutes perpetual [106] motion, the rippling of essential life ready to concrete the matter of the body or to liberate the intelligence germ projected in the moving veil of the material body, which imprisoned it.

It is the double movement of life which permits the entry of new assimilated substances and the outlet of used cells; in other terms, assimilation and disassimilation.

We know that force is transversally carried from the right of man to the left of man; from the under-umbilical to the over-umbilical man, in the liberating evolutive movement of the universal spirit in us. It is carried from left to right of the over-umbilical part to the under-umbilical part in the involution, the spirit being incorporated.

The formula att. 5/rep. 10 will indicate a movement of universal soul in us, evolutive that is to say, from right to left and from bottom to top, from the under-umbilical to the over-umbilical, and a movement of our soul, of the corporeality towards spirituality, the angel ascends in us towards the [107] Spirit; whilst the formula rep. 10/att. 5 will indicate an inverse movement from left to right, from top to bottom, it is the angel which descends in us towards the animal.

The practical side of these biometrical formulae, is to be able to specify the state of soul, the vital temperature with its therapeutic deducements, applicable to the life-element, the soul and the body being subject to movement and to variations. In equilibrium can replace equilibrium, disease health.

There is therefore a medication of the electro-fluido-psychic soul as well as a material aero-hydro-chemical medication for the body.

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Fifth Light

Life Word, vita verbum, psychod.

   The life was in the word
and the life was the light of men.

St. John.

In the beginning, before the manifestation of all things, the Word was, and in this Word was this tissue veil of love, of intelligence and of light which covered its glory.

The luminous veil was living, because the life was in the Word and the life was the light of men.

This light has remained invisible to their bodily eye, incapable of perceiving it, which made it all the more unheeded, although it was proclaimed by the initiated and belonged to the pure and to the strong.

But all coming at its appointed time, it could not for ever remain beyond experimental phenomenonism; now that the [109] evolution of the human spirit permits it, its hour has come. The web of life is now being lifted; it can no longer be rejected as a dream, it is a fact.

The life of the Word, this universal love net of light, whence all comes and where all returns, is manifested and becomes accessible, thanks to an organ so sensitive as the photographic plate.

In attempting a classification of cosmic lights, that is to say extra-human by calling it Lux and Vita, I believe that I am asserting a truth and proving a fact.

The glimmering is so subtile, that it escapes our fifth sense. Very different from the solar light, the so vivid expansion of which blinds all when shining, burns all when heating, and presides over the organo-chemical vitality, this gentle brightness is a freshness which comforts, vivifies and illumines, it is made of love and of intelligence; it is a similar state of soul developed in us, which makes itself manifested outwardly on the plate, communicated sensitively.

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Moral life has two poles, the individual, the collective, the plastic immutability, the functional instinct, the individual egoism, the hate of non-self; it is the preservative life of the incorporated individual.

The fluido-pneumic life is the other pole; it is the gaseous expansion, the flashing swiftness of electricity, the soul-form, the Universal soul of the Universal, the charity and the final issue.

Life, said Lacuria, is unity, infinity; every form, that expresses and encloses unity or infinity must be a living form. It is necessary to add:

All life manifested by the involutive form of the spirit, whether invisible or iconographable, or visible limited in a material body, is always the emanation, the more or less obscured radiation of the universal creative imagination, of this ultimate and supreme Thought which projects and aspires in turns, legions of evolving beings on different grades, having the body, the soul-form, the spirit hierarchically dispensed and severally and jointedly constituted, [111] whatever be their state of self-consciousness and that of the surroundings, witness of their evolutive existence. The seven stages are for them to travel progressively, by efforts. At the sixth sense, the Word is replaced in us by love, we are one with it, as it is one with the Father. At the seventh sense, the Holy Spirit disclosed the Father of goodness to us by the sense of the Divine then acquired.

Life commences to allow itself be experimentally penetrated; we are able to see the form of this veil of light, of intelligence and of love, of which antiquity spoke: the veil of Isis, the kind Goddess; the web of Persephone; the net of life where each joint is a fluidic being; cloak of Tanith; covering of light of the saints, the cloak of glory of the elect (Isaiah).

Life in its element higher than the visible phenomenon, commences to reveal its trace, disclose its universal tissue, its perpetual movement, its lines of force, its nodes of specialised life in personal existences, in soul-germs, which are one day corporeally [112] individualised, at carnal birth with the soul. One will have the whole scale of the individualised soul, detached from the great universal soul, and passing by the seven animistic stages, for its return to the centre, which is called religious redemption.

Iconography has given us graphics of the attractive instinctive soul of life, of the intelligence of the Word, that of the universal spirit, manifestation of the One Being, as it has given us the seven lights of the soul, from general life to individual spiritualisation.

This germ-soul, particle detached from the universal soul, is a harmonic centre, the intimate vibration of which is personal and is in an equilibrium of attraction and expansion; leaving, it remains without influence on the exterior agents capable of changing its condition. Like the material seed, this fluidic seed contains the individual and the race by its property, before entering in the phenomenon of terrestrial life, in the material plane. This soul-germ evolved to the spiritual soul of man [113] presents a four-rayed pearl, causing him to communicate with the four breezes of the spirit of life, the four cardinal points, the four elements, the four planes: material, pneumic, intellectual, moral.

On the human plane, between the corporeal and the divine, is the Word of life. This Word of life is universal love; it discloses its light to him, who magnetises it with the loadstone, since it is at the same time, love, intelligence and life.

Four plates have been obtained, when the soul experienced not a egotistical or sensual feeling, but a reciprocal sweet tenderness, a common fusion of souls in harmony through their vibrations; then the chain of life appears and gives its signature.

The will may project its psychic sparkling; but the gentle emanation of the heart is necessary to attract this universal substance, which is soul, life, light and intelligence at the same time.

God, said Rabbi Schimeon, when he wished to create, cast a veil over his glory, and the folds of this veil, he projected his shadow.

[114]

Sixth Light

Universal Spirit

   The emanation of the universal spirit so subtile and so expansive by its nature, is still favoured and accelerated by the tension of the will.

Lo-Looz. Celestial influences and universal magnetism.

Iconography XLVI

Red obscurity. State of soul magnetising; desire-demand, prayer to the psychic universal spirit of the world.

The prayer has elliptically inflected a very beautiful net of fine psychic lamellas; subtile cosmic pneuma, universal web of light, of a remarkable purity.

Traits of light on the left of the negative are also seen in the form of down.

I have now had the ample satisfaction of seeing that the phenomenon has shown [115] itself identical with itself, the light, the life, the spirit, everywhere, everywhere souls: the universe bathing in this light of life which exists at every point, the spirit providentially surrounding us on all sides.

The plate records the soul and signs the revelation of the Spirit, to whomever has learnt to consult it face to face in the night of the laboratory, with the pure ardour of his spirit.

Light, life, cosmic happiness, here is creation... Why is free man made unhappy by wishing to flee from the phenomenon?

Life considered as universal transformation, everywhere more and more light; everywhere the providential spirit awaiting the interrogation, the invocation of the human spirit. And still in this cosmos of life, of intelligence and of love, man only sees darkness, perdition, death, material decay and nothingness, the bottomless pit of destruction.

Now, that it is proved that prayer is not a vain word; that celestial desire is a powerful dynamic for the spirit; that the [116] key of mystery is in the hands of him who wishes and deserves to possess it, it is to be hoped that human reason will there find the affirmative solution of what it would consider as pure fiction and which, freed from the darkness of doubt, from the pangs of despair, it will pass from the here below to that light which the Church invokes for the dead: Lux perpetua luceat eis! May eternal light shine on them!

[117]

Seventh Light

Divine radiation. Psychic projection.
Divine attraction. Providential transformism.

If it was given me to realise signs and forms such as the following iconographies, I have only had to interpret them with more or less investigation and personal thought. But, other thinkers, without being aided by all these experimental instruments, have been so deeply inspired — up to the third plane, intelligent Spirit — that I cannot do better than add their scientific intuition to the objective and experimental realisation of the phenomenon obtained by me and seen by them.

Let us listen to what Barlet says: « It is the periodic continual descent from the subtile into the dense, from the Eon into the Ether, from the quintessence into the substance, from the divine fire attracted by [118] the desire of astringency, from the Spirit called by matter, from the Being evoked by the void.

« The formidable hierarchy of the creatures extends between these two poles of the Infinite, the cosmic life across their evolutions, like the accomplishment of this ineffable mystery which is the manifestation of the inexpressible absolute.

« Religion tells us: it is by life that God appeals to the plenitude of the Being, the creatures which He has drawn from the void.

« This current leaves no room for abstraction; this latter is only, like the dualistic antithesis, in the human spirit, condemned to the division of space and of time. Nowhere in the universe is the spirit separated from matter, the being from the non-being. It is their very union that is the nearest cause of the Universe, its reason of being; there are only beings in the creation; all power is attached to a reality and vice-versa. Only the proportions of being and of void vary in the creatures, form them into [119] an indefinite series, which is the web of universal life, the nomads which travel through it, forming the chain; every being is a synthesis of inferior nomads, dominated by a superior which assures their union: it constitutes a concentration of the multiplicity into a unity; its end is to identify each of the inferior nomads with the superior and thus to raise step by step up to supreme unity the nomad-creature drawn from the void.

« It is by the effect of desire, that the inferior nomads are synthetised, syndicated; when they have succeeded, the spirit of unity (the Holy Spirit) who has reassembled them down below, calls from on high the nomad immediately superior to them, which unifies them into a new being. » Barlet: La Creation.

Is not this the law of transformism in the fluidic invisible under the influence of the providential spirit which is here described with enlightenment? Experimental Iconography has given us the real sign of this [120] very transformism, under the influence of the Spirit, the preservative and perpetuative providence of the manifestation, responding to human invocation, when it appeals to the Spirit of light itself.

Divine attraction, aspiration of souls, providential transformism

The Van is the sign, the manifestation of the Spirit increate, by which all is transformed into the invisible; it expresses the transubstantiation, the transmutation of form and of matter, by the descent of the quickening Spirit, of the Holy Spirit.

The sign expresses the thing; the more perfect the sign is, the more perfect is the thing.

The aphorism, ex nihilo nihil, from nothing comes nothing, is a criterion for positive science; it wished only to be judged from a tangible, sensitive and especially visual range of experiment; now, the sight of the eye hardly passes the first plane of matter.

For the human spirit, which, from visible things, penetrates into the invisible things [121] and experimentally demonstrates their reality, there is no confusion between the three planes: 1. the mind of intelligence; 2. the invisible but objectivible form; 3. the tangible phenomenon. The creation of the object is rightly the passage of thought by the modulative force of the form, of the image, and finally realised in matter.

It is the passage from the conception to the form, and form the form to the material objectivity. The psychicone is the proof of it for the human creation.

Let us enlarge upon the relationship: from nothing comes nothing, but for God, one must add: if it is not from Him.

Iconography has given me the signature:

1. Of the cosmic vital force, universal instinct;

2. The spirit of life of the Word, Intelligence and love;

3. The descents of intellectual potentials;

4. The sign of the Spirit Creator, of the Paraclete.

The course has been run its whole length, I have taken more than two years to follow [122] the path, alone in this world, perseverando, laborando et orando. In order not to be taken by surprise by any phenomenon, I often stopped, when dizziness seized me, resuming my task after a pause. I have been able to fulfil it, not without having been aided by the sudden appearance of the Idea, which permitted me to arrive safely at the interpretation reflected by the form, by the obtained signature.

Thus has been able to be brought to light the existence, scientifically demonstrated, of the invisible fluidic life of the world of the soul (2nd. plane) and of the spirit (3rd. plane) and departing, proved the invisible, but real communion of the heaven and of the earth. At the same time, the science of the ancient wisdom, from Manetho to Moses, from Pythagoras to the incarnate Word, has been rehabilitated by its revealed mystery.

The consequences which result from this work for the human reason are capital, because there is nothing secret, which may [123] not be known and exposed as evidence; we are at a turning-point in the history of the world.

The demonstration of the force of cosmic life and of the intellectual life, this tissue of light and of intelligence, constitutes the 2nd. and 3rd. planes of the hierarchy in the manifestation.

What is then the incessant transmutation of life and of death, the Mein? What is the Ceph, the virility, the human reason? What is the Aleph, this terrestrial life, full of delusions, of appearances, of fluidic forms and of material modifications? What are, when one thinks of it, all these forces in comparison to the Iod, the absolute Being, immutable, that is to say co-eternal with himself, the Being and the non-being, the non-manifested and the manifested. Qui est Deus? What is, in fact, the ultimate manifestation of creation, individualised, divided indefinitely by incorporated in matter, in relation with the primordial, with the Essence, the absolute Being, God?

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