The Human Soul
Its Movements, Its Lights, and the Iconography of the Fluidic Invisible
Dr. H. Baraduc
Chapter VI
Communion of the human Soul
with cosmic extra-human forces
corresponding to its own material,
fluido-pneumic, divine planes.
There therefore may be communion more or less gross with the invisible, but there will never be initiation, esoterism, conscious expansion of the human intelligence in the world of first causes, without a previous knowledge already transcendant, and especially without a powerful will at the service of an almost perfect morality.
Barlet.
Synthesis of divine spirit, of vital and psychic soul, of terrestrial body, man may be considered as a point, mathematically defined in time and space by the intersection [128] of four lines of forces, coming from the planes, material, fluido-vital, pneumo-psychic, and of divine radiation. Thus individualised, he is far from being isolated in creation, and finds himself bound to the collectivity of what exists by visible and tangible bonds, as well as by invisible but real bonds, of this fluidic world, admitted and desired in turns which iconography has just scientifically and experimentally revealed.
The communion of the soul, of the ego, with the universal soul of the non-ego, is so intimate, that in an experiment on the sensitive soul, one does not recognise on the plates animistic forms spontaneously produced, a linear trait stopping the luminous vibrations short; all these luminous shadows are produced by a relation of light between them, which makes them cease to be themselves.
The human spirit is in direct communication by its higher understanding (7th. sense) with the Hindu atma, the projected divine Ray, the primordial manifestation [129] of the intelligence Absolute Increate, called God or Parabrahm.
The spiritual soul (conscience and will) by its intelligence is in relation with the psychic force of the world, the Universal Spirit Butthi and the fluidic intelligence beings, to whatever category they may belong.
The human Manas of the Hindu classification, the star with four branches of graphics correspond to the psychaour.
The physical material soul, vital, odic, of the classification of the lights of the soul is in relation with the cosmic vital force, the instinctive soul of the world, both light creative Life and destructive fire.
The material body is in relation with the most tangible and known manifestations of life, that is to say, with the electro-caloric and chemical phenomena, the electrolysis of endosmose and of exosmose; with concretion, chemical dissolution of the materials of the body; assimilation and disassimilation.
The ponderation, the harmony in the [130] intelligent tonalisation of the secondary forces which penetrate us, bring about the individualisation of the fluidic body, the development of the soul and of its body. The formed human soul possesses, like the universal soul, two planes, psycho-spiritual and animo-material, corresponding to the two poles of the creation, of which good and evil, white and black, light and shade, are the most usual expressions, and have sanctioned the error of Manichean dualism.
Man is three, body, soul, spirit. God manifested is three, non-manifested is One.
In short, man of the fifth sense of the fifth race, of the fifth stage, a little god unconscious of his deity, hardly conscious of his free-will, of his Will-power, exists and persists by the law of successive and progressive lives, by the chain of repercussed existences, being begot morally and succeeding each other equitably. At our epoch, ignorant of his origin, misjudging his ends, he twists and turns in vain between the allurement of animal instinctivity, the desire and the attraction of the divine ray [131] which commences to illumine consciences, eighteen centuries after Golgotha. From that time on the oscillations continue very restless; the soul rushes with more impatience than justness of appreciation, towards the idea which would deliver it from the tentacles of the animal of the void and of despair.
Hylic Soul
Communion of the human physical soul with the physical plane, created nature terrestrial
If the key note of our existence is the physical soul, the material force of our fluidic form, the totality of our life in its acts, as well as our temperament in its organic functions, will descend from the spiritualised regions with which we should have or have been able to sympathise. The soul will be hyper-sensitive, that is to say sensuous.
He who denies the soul, will only understand, however without interpreting it, the functional life of the organ and of its system, the good working of the digestion and of the cerebral hemisphere: he will only admit as intellectual what has passed by the senses, and especially he who gives it the notion or the preferred sensation. His [133] soul will be material and the strength of his vitality excessive.
The somodic soul really united to the terrestrial body, incapable of elevating prayer, of spiritual ecstasy, will make man life happy in his flesh, full of health and satisfied in his unconsciousness as well as in his ignorance of himself, superb animal full of himself.
It is the lower manas of theosophy, the instinctivo-sensitive soul of the materialists, as well as the impressionist artists: For the savant, the cerebral sensation of knowing, is equivalent to that of feeling for the artist.
Still lower, following the predominant systems come the animo-organic sub-temperaments. The sanguine, the nervous, the bilious, the lymphatic present this predominance of the vital soul of a system which will impose on the whole of this being imperfectly evolved a deponderated physiology: it demands an alimentation, a particular support, material, liquid, gaseous or fluidic, to live its mode of life.
Meat will make the meat of man muscle, alcohol and the essential oils, the morphines, also the hashish will be the need, the desire of these instinctive vitalities, the folly of created needs.
The nervous will only live by and for their nerves. They are in communion with the electricity of the world, and are dependent on a storm, like on account of their blood, the arthritic and the gouty are under the dependency of the hygrometric conditions, the atmospheric variations, of the cold, the heat, the dryness, the dampness, secondary manifestations of the spirit of life.
Such is the material, climateric life of the terrestrial being, friend of Horace, and possessor of the chanted vineyard, as well as that of the unfortunate who lives and dies in its latitude. All have the same mother, this hyle full of transformations and of mortifications for those who put their faith in it, without being able to elevate themselves to the notions of the pneumo-fluidic life, remained a negation for them.
Pneumo-Fluidic Soul
Communion of the fluidic world of the invisible 2nd plane
Every electro-cosmic modification disturbs the impaired soul of a neurasthenic; it will depress his capital life already so reduced. His soul being in intimate relation with the cosmic force, as is proved by his biometric formula, characterized by a double attraction (att./att.), it will be annihilated at the least intimate contact on the outer surface.
This same shock will transform into wandering vapours, into invading auras, the soul so easily oscillatory and proteiform of the hysterical, who more than all others are in communion with the fluidic invisible. Thus are explained their fits of temper, their nervous crises, their multiple personalities and their affections without lesions, of dynamo-vital order.
As carnal as a soul may be, it seems preferable to a nature suffering from intense affection. One is in free communion with instinctive nature, which has the right of life and of manifestation on a higher plane, it is true, but it is loyal and conscious with itself, whilst the nervously affected have no exact classification. He is an arrested force, not in equilibrium, an unclassed being, whose animistic mold will have to be broken, the shell emptied, the parasito-fluidic possession eliminated, the psychaour liberated by death to remake himself a life, a new soul more harmonised.
The pneumic soul has already a commencement of the sense of the invisible; it feels itself touched, there where the hylic soul experiences nothing and laughs at the so-called communion too subtile for its gross nature.
If its tendencies are psychic, it will refine its sense which well directed, will give place to more interesting results.
If it contents itself with the phenomena to be studied and recorded, it will be a [137] medium, a python, will know what telepathy is; but when the thrill of the invisible seizes it, when it feels the breath of the hereafter, it will then commune with all the fluidic emanations, which will make the more material sensations of the earth neglected; it will give itself up to the illusion, to the hallucination of the hyper-sensitive animistic form, then one day the pneumic after having been possessed by it, will finally possess it. There is no need of doors for the fluidic parasitism to take possession of the movement of a soul, and for a bad influence to dominate an existence.
From the moment when a little warm magnetism, an obic wave, an imposition of hands awakens one from a syncope, when a counsel warms the soul, when a suggestion gives force and life to the organism, one understands without difficulty, the movement and the action at a distance of the human emanation, of the fluid, as well as that of the breath of the invisible upon the visible. Now that the experiment demonstrates the movement and the light of the [138] fluidic world, it is easy to interpret the action of this animo-fluidic world upon the soul of a living person, who will feel its breath and will be able to keep it, make a sympneuma with it, like one mixes two gases, two liquids, two solutions which finally remain blended and amalgamated.
Fluidic communion leads to fluido-animistic parasitism, to obsession and finally to possession.
Thus two personalities, two souls are in a single body, each constituting a fluidic half. Soon, one will take the other and the possession will be complete, having succeeded the obsession.
One sees all the precautions to take in certain fluido-pneumic experiments, considering that the soul has a movement of respiration demonstrated by biometry and iconography.
And just as the lung, instead of inhaling oxygen, which is the gas of normal respiration, may breath carbon dioxide, the soul, instead of being supported by the universal psychod, the force of life and the universal [139] spirit, may be invaded by these mephitic gases, that is to say real fluidic poisons, which disturb the movements of the soul, obscure its light, pervert its intelligence, kill its moral individuality.
The obsession ends by the elimination of the foreign animistic movement of the bad fluids or by the hand placed on the person, who has given himself up to the obsession.
One might think that I am speaking of things invented for pleasure. Now, this is not the case. If M. Bois and M. Huysmans were able to record this phenomenon, which they describe under the name of Satanism, I have been able to study it experimentally and I speak only of experiments, which I have undertaken.
It is to be remembered that the soul is form, movement and light: that one may judge the soul by its form, its luminous vibration and its signature.
Mme Bl... is a possessed person, very fluent under the inspiration of a force called mercurial.
She demands adoration for her god, who [140] visits her, breathes upon her, completely possesses her.
This lady of a certain age was thus effected after an experiment of the turning table. Several doctors have diagnosed her state as that of a mad person suffering from the monomania of writing; but for me, she is an inspired larva, that is to say a fluidic possessed after the experiment quoted.
From the psychological point of view, she communes in many ways with a force of which I have had the iconography which is the most unexpected of phenomena.
The larvae of Mme Bl... were attracted on a plate producing an icone bipolarised on a positive plate which I had to have transformed into a negative plate, to have the series of negatives which I here present (Plate L.). I leave to each the impression of this form. Viewed in one direction, I there see a shell called demoniac, similar to the larvae exteriorised by the practices of exorcism. (1)
But I simply wish to drawn this conclusion from it:
1. That an appeal to certain forces in sympneuma with a person, is capable of giving the magnetizing current, the form of this force, the signature of the fluidic parasitism and the form of the possessed person.
This icone comes entirely from one side of the face of Mme Bl..., and from the other, invisible besetting force, larva, devil, imp, dissolvent entity on the physical and moral plane.
2. That wishing to project the cherished features of her idol she was able by her will alone, to exterior ate only a little of her obic force in the vague form of an old mercury with winged scales.
3. The resemblance of the positive icone with the larvae of the exorcised is very striking. This question is known to the theologians to whom I presented the case, bishop or priest. It was curious to make the experimental demonstration of it, not omitting [142] to warn that these experiments cause sometimes rather serious inconveniences: that is the danger of certain occult practices.
Fluido-spiritic communion
or study of fluidic spectral forms of
the souls of the disincarnate
Certain agreed experiments during the lifetime of a person, to be realised after his death, having permitted me to think that the movements of the soul of a dead person were a sensitive reality, but invisible, I have been convinced after other experiments that the movement and the glimmer of the dead were able to affect a plate. I desired to know if in the hair of a dead person, there still remained some of his vitality.
With the hair of Dr. B... I only obtained some electro-vital particles more considerable than usual. But with that of Mme A. who had already been dead for several months, we were able to obtain a form resembling her.
It is not the soul of Mme A. which has been reproduced, it is only the shadow, that is to say the formative physical soul [144] of the body, the soul-spectre, the astral form, the double; but neither her physical soul nor her spirit has come into account.
The conclusion which follows is, that there remains something of the plastic vitality of a person in his hair; it is the shadow which remains around the tomb.
The following plates are no longer similar; they are positive. I do not deduce any laws from them, but the future will decide the relationship which exists between the positive plate and the invisible cause which acts in a direction opposed to the reduction of the silver salts, that of the subtilisation of these salts.
The second point is the double psycho-physical form: the good form and the bad form is seen. The distinction is very well marked in the following plate obtained with me by Major Darget. Here the animistic form is not extracted from anything; it came in the odo-electro-psychic magnetizing current which the major had created. It came brutally followed by a whole pleiad [145] of instinctive souls: a fox, a lion, a snake, a monkey, a human head.
It is curious to note that the souls of these animals only offer a face, the formative physical material soul advancing as movement in the same direction as the wicked head, the black face. Yes, very curious to remark for the animal series only one side, the brutal face, instinctivo-formative force.
Spontaneous Iconography
Auto-production of intentional forms. Shadows, Soul-germs.
The North pole is attractive, cohesive, formative. On the other hand, the South pole does not attract, does not present any spontaneous phenomena, any intentional forms on the plates. Never have I had any vital force iconographed at the South Pole, and it has been produced at the North Pole. The forms appear at the North Pole and not at the South Pole.
I note: 1. The direction of collective contractive movement;
2. The nature of the agent in movement, shown by iconography, that is to say soul germs or black points, as opposed to the life-animules or white points;
3. Lastly the intention which presides over the grouping excludes all chances; it is an intelligent act which presided over this movement of soul-germs or life-animules taking the shape of a face.
These three factors are unassailable, the phenomenon is what it is; it is for us first of us to remark it and then to interpret it, if possible. Here, it is a question of spontaneous phenomena, of intentional forms which are produced by themselves, no longer by an appeal of the human soul with or without electricity, but by the simple mineral magnetic attraction of the North Pole, in the dark, in the silence of successive days and nights.
These so simple experiments render the mechanism of intention in the grouping of [147] cosmic animistic particles obvious. It is the expression of an act of will-power which directs them, groups them; this act of determinism is a point worthy of consideration, for it shows that in the dark, in the invisible for the eye, there exist light and luminous entities; these entities obey a force of grouping, having the intention of producing a phenomenon, of manifesting an intentional form; it is a psychicone of the hereafter.
Negative LVIII. Iconography by the Fluido-Animistic Magnetizing Current
The following icone came positive on the plate. I obtained it without desiring it, but it is, so to speak, an answer to a problem, which I was attempting to solve, from the point of view of the electro-vital particles: did they present themselves beyond the imagination? To define them [148] better, I made a double experiment, one drawn from my son's forehead, a boy of 15, and the other from an artificial forehead composed of a large electrode covered with chamois skin and filled with vaseline, against which rested the glass face of plate no 2.
Plate no. 1 placed on my son's forehead gives negative electro-particles. Whilst plate no. 2, drawn over the interrogative artificial forehead of the hereafter, gives a positive plate which reveals itself so slowly that I was tempted for a moment to think that nothing would be produced, when I perceived two well marked particles, and looking closer I saw a nebula of attractive negative electricity, a whole obic series forming a pointed angle turned towards the electric signature, in the area of which two electro-vital particles are united.
Above, in a nimbus of psychodic force, a slender head appears with a halo.
On the plate, there are other attempts of manifestations, but less clear.
In short, the moment a form appears, it [149] is the manifestation of a thought; the soul of a spirit; by spirit, any intellectual entity whatsoever is meant.
This iconography was obtained May 16th. 1894 at 9.30 p.m. in very hot weather; I was swimming at the time, with the aim of knowing if I would draw particles from the invisible or from a non-human body.
The static machine worked well, but I was in a state of too great a humidity to produce a spark by placing my hand near the neighbouring objects.
A first time, the hand nearing the plate gave a little glimmer, corresponding to the centre of the pad support of the plate, itself placed on a table isolated by glass legs; the hand more to the right I had a little vivid flash similar to an apparition.
I have only attempted in these researches, experimentally to demonstrate the existence of the soul after death or beyond terrestrial life, considered as movement, animistic gleam and manifested intelligence, owing to this method of appeal which creates a [150] fluido-sympathetic magnetizing current between the appellant and the called.
I consider these movements, these lights, as the mathematical proof of the persistence of animistic life after corporeal death, the existence of fluido-animistic beings, a world of souls in different degrees of evolution, with which in experimental data, it is possible to enter in communion scientifically.
Psychic Soul
Communion with the spirit of life of intelligence
When the predominance of the spiritual soul exists, we find what might also be called the possession, but on the upper opposite side, good, white, divine; a new manner of soul by the ecstatic practices, which create the mystic soul, when prayer strengthens the bond of our spirit to the Spirit, of our word to the Word, when God [151] speaks to us in a moment of ecstasy, after that hour of meditation, of musing, of entry into one's self demanded by the great mystic Jacob Boehm; to feel the divine understanding, lay hold of it, wholly invade it, after the quarter of an hour's prayer, which would save the world, according to St. Theresa.
To die continually to the vanity of the body, by guarding against sadness, that stumbling block opposed to pride; to avoid melancholy, as a weakness of the fire of the soul, to kill the man of desire so as to establish the new man; to abandon one's self to the union with the divine, such is the marriage of the lamb.
According to the definition of St. John: God is Love, and he who dwells in love, dwells in God and God in him.
Maxwell says in paragraph 7 of his aphorisms: "If thou wilt work wonders, remove as much as thou canst the corporeality from things, or add mind to the body or excite the slumbering spirit."
De Bodisco, in his "Traits de Lumière".
"The sensation of a breeze or of shiverings during prayer is the material proof that prayer is favourably received. The breath of the spirit felt on the forehead, produces in man an increase of his vital force."
One might add that the descent of the spirit, besides the freshness on the forehead, is expressed in the closed eyes by an sign objectivible for the intimate vision; these are tongues of fire of white gold, light in the form of a flash, descending perpendicularly on the head without any mechanical contact. It is in miniature the halo of the saints, the illuminism of prayer, the thunderclap of St. Paul, according to the intensity of the psycho-divine communion. This phenomenon is not imagination, it really exists, it can be iconographed.
(See the graphy no. 61 which was taken during the act of pious prayer.)
The psychic soul born of the divine womb, animated, then incorporated, communes with the universal spirit. The soul, inhales by its fluido-pneumic respiration, [153] the universal or holy spirit and projects it in its turn; it thus creates the halo of sacredness.
We are here at the sacred pole of life where all becomes effaced before a single word: harmony and love. It is the voice of Amo, the spell of universal love, it is the cry of Saint Augustine: "Ama et fac quod vis! I Love and do what thou wilt!"
Even on earth, the divine may then be given us; it is what Jean Reynaud wrote to his mother after having found it in himself. "No more aimlessness in life, no more spleen, an immense joy floods my soul!... Yesterday the idea of God appeared to me in brightness, without a cloud. The idea of the present, personal God. The world is filled for me with an adorable friend!" (2).
So true is it that the life of the purified mystic spirit is a respiration of divine light, a development of the divine self.
Divine communion
"The sign expresses the thing, and the thing is the virtue of the sign.
To say a word, is to evoke a thought, to make it present.
Speech acts on the souls, reacts on the bodies.
When the soul evokes a thought, the sign of the thought is traced in light.
To invoke, to adjure a name, is to commune with the virtue of that name.
To name God, is to manifest God.
The more perfect the sign, the more intense is the communication." (El. Levy)
This sign is the Van, 3rd sign of the word Jeve, sign of the intelligence uncreate, sign of light of this intelligence.
What does this sign signify?
Fabre d'Olivet: "This character offers the image of the most profound and inconceivable mystery. The image of the knot which re-unites, or of the point, which separates the void from the being. It is the [155] universal controvertible sign, the sign which makes one nature pass to another, communicating on one side with the sign of light, rising, and on the other side, in its degeneracy, with the sign of the tenebrae or of the material which is still only its abased self; it is the bond of all things."
In short, one sees by the preceding iconographical experiments, that man, body, soul and spirit, according to the definition of Moses, of Plato, and of St. Paul, communes with the great invisible All, where, in Barlet's expression, reign colossal forces, because they are cosmic, with which our three fundamental elements enter in relationship in proportion as the announced Spirit commences to unveil itself, in proportion as our spirit arrives at the phase where the human and divine may be better understood and united, where the spirit reveals to man the sign of the mystery of the invisible creation, by the evolutive transformation and departing, communicates with him, as man by prayer ascends towards his Creator.
Synthesis of Universal Communion
To remain outside all systematic philosophy and all religion, let us take as ideal type, the soul of the pure and of the just man, which the ancient and recent philosophers are not able to deny on account of his religious spirit, let us take the soul of Socrates.
For this man, three needs, three charms, three desires: the necessity of absorbing, of assimilating, and of projecting three material, vital and psychic substances. Like everybody, his material body consumed about five hundred grammes of alimentary substances, bread, meat or vegetables each meal; fifteen hundred grammes of water or of liquid; he breathed the desired number of cubic metres of air in the gardens where he instructed the youthful; the sun gave him the two thousand calories with which he bathed his body, and the physical transformations, of the act of assimilation [157] and of disassimilation, took place in him as in us.
But what a self-mastery of soul and of the body in which it dwelt! It dominated it up to the point of rendering it insensible to the effects of heat and of cold; he could bear the brightness of the sun without being blinded; and his spirit fell into ecstasies communing with the hereafter, with another spirit, which he called his familiar genius and from whom he received inspiration. And his body, the instincts of which he had learnt to master, was the faithful servant of that conscience, which in respect to laws, even iniquitous in his eyes, had wished to sacrifice his carnal covering as an example to his disciples, and to die nearer God than men: "Plato, I see thee no more, I would like still to hear thee; I am nearer God than men." (Words of Socrates, dying).
If we only consider, as it is our chief aim, the fluidic communion of our soul with the soul of the world, we shall see that the vital or psychic soul, our ego, exercises its [158] respiratory, aspirative and expirative power, its communion in a word with the forces of nature, the non-ego, and that in numerous conditions, which it is sufficient to enumerate to attest the multiplicity of the fluidic invisible but real changes.
This human world is governed by the law of reproduction, having as consequence the union of the two sexes, whose carnal love as well as spiritual sympathy attests the fluidic fusion of these two souls, momentarily mingled into one, to procure and project in the cycle of the generations of material life, a third term, the child.
The states of the fluidic contact, with which science is occupied under different names: magnetic exterioration, fluidic and sympathetic relationship, hypnotic suggestion, are only momentary fusions of our animism, of our fluidic psychism with the soul and the spirit of the subject, whatever may be the discussions in which the authors of these methods have entered, for the counter-proof of each of these methods has never been made by the apostles of any of [159] them, each wishing to remain exclusively on the ground, which he had sown.
But at the present time, from the day these so-called false and hallucinatory communications, have given proof of their real existence, when their essence has been manifested by a relation of unlimited light abruptly arrested: from the moment when biometry has shown the movement of the soul from a distance; when iconography has unveiled the light of this soul, communing with the force of life and the spirit of the universe, does it not seem to prove that the body alone is a material individuality, limited at the skin, while the soul by its vital force is in direct relationship with the spirit life, the Zoether and while the ray of the spirit herebelow in aspiration of the hereafter, only seeks to return to its universal centre.
Without the belief in the persistence of the individuality after death, life in us would be only a movement nearer what we call death than what we call everyday material life. It is at least what great thinkers [160] have expressed before departing. We find the same idea in all those to whom material life was bitter, who through suicide have unjustly preferred the hereafter to the present. To the occultists, there comes a phase also where the soul having communed too often with the invisible, tends to become detached from the visible; he experiences this taedum vitae through these psychic feasts and prefers to die in order to re-live in the hereafter. With them, the incomplete notion of duty and of the finality of the soul, delivers them over to the attraction of the hereafter, like others succumb to the concupiscence of this side.
For those who have awaited the hour chosen for deliverance, they fight the battle of life, live in men, whose healthy spirit is in a healthy body and see in the transformation of their material covering only a new phase of the evolution which they continue to make perfect.
The dying Mercury expresses the same idea as Socrates saying:
« Until this day, I have lived exiled from [161] my true country, I am returning there; do not mourn for me, I regain the celestial dwelling where each of you will enter in turn. There is God, this life is only a death » The soul, this seat of force, this centre of personal vibrations, then persists after.
How many of those now dead said that the intensity of their extra-corporeal life, was in proportion to their tenfold faculties, to the rapidity of the movement and of the sharpness of their intelligence, by repeating that real death for the soul was the time when it found itself imprisoned in a frail body and subject to age. « I have quitted the unhappy life, I am in the happy life, I await the blissful life. »
If we are herebelow, there is a motive for it, and leaving, a duty to fulfil. This duty cannot be better understood than by the just interpretation which Eliphas Levi bequeathed to the human soul: "To be with the divine Providence, who is light, movement, creation."
Christian charity, the pure love of the philosophers, modern altruism, all that is [162] contained in the recognition of our divine essence and what we may make of it in the world, from the point of view of the good and the true.
Man, this little unconscious God, sets himself before God to deny him, constantly by his different manifestations.
By his body, man lives entirely by his created universe, by the divine body of nature. Bread is truly the body; wine, the blood of the life Word for men: material bread and wine created by the light of life.
After having consumed the divine body of nature, man starts in quest of the spirit which induces him to assimilate himself to it. The spirit of light already illumines some spirits and is announced by this formidable spiritualistic movement, which the soul urges and of which it has an imperious need.
Atheists, blasphemers, sceptics, madmen, believers and saints, we are not able not to be God, who only is.
Sub-multiples of the divinity, we belong [163] either to its body the created universe; either to its soul, the invisible world of life; or either to its spirit of light, of love, and of truth.
To suppose for a moment a single existence outside one of the three divine manifestations, is to suppose two beings to reign, the great illusion of perversity, the Manichean dualism.
Outside of God there exists nothing.
Every being has then his place in the divine hierarchy. The effort of the sub-multiple is the return towards the centre from whence the law of material consummation on the material plane; that of fluidic communion on the animistic plane of cosmic life; that of love or reciprocal solidarity on the spiritual plane; from whence finally the law of moral, mental and physical purity, to reach the supreme fusion, to be one with God.
To persist always it is evidently necessary to renounce terrestrial illusion, perpetual transformation of form and matter, to be in constant communion with the Word of life, [164] permanent and manifested reality of the absolute; it is necessary to be unified with this web of love and of light according to the Fathers, to take the raiment of glory which Isaiah described in his prophetic ecstasy and the photograph of which reveals to us the actual signature.
Footnotes for Chapter VI.
- See the drawings of exorcism, putting to flight not a large devil, but a small larva.
- Thou carriest in thyself a sublime friend, whom thou knowest not, for God dwells in the heart of every man, but few are they who can find him (Baghavadgita).
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