The Human Soul
Its Movements, Its Lights, and the Iconography of the Fluidic Invisible
Dr. H. Baraduc
I am the life and the light of the world...
When I ascend to my Father, I shall send the Spirit of Truth, who proceeds from the Father; when the spirit has come, ye will be taught all truths.
At the end of this experimental study on the soul and the fluidic invisible world, we hope that our readers will be of the firm conviction that there exists in us a soul, not hypothetical or created with a purpose by religions but indeed very real.
This soul of life is manifested by its own intimate movements, which pass beyond the cutaneous limit of our tangible body, record themselves or graph their luminous vibrations, in such a way that it is no longer possible to confound it with the different modes of energy, from which it is distinguished by the polarisation of its movement, by the very signature of its graphy.
After having explored the domain of matter in its scope, that of mechanics in the laws of the transformation of energy, the hour has come for the human mind, to consider spontaneous movement, that is to say of intelligence in movement and luminous vibration: it is the second plane of the invisible now reached; it is the beginning of the experimental stage of the Spirit, of the third plane. The invisible intelligence, intermediary of the forces, of COHESION and of SUBTILISATION, semi-conscious and instinctive forces, weighs and balances them in a learned and wise antagonism, which produces harmony in the Universe.
Physiology has studied the organic functions, the visible result of life in the organ, psychology has to study the soul of the organ, of which we know the functions and the structure, that is to say, the life in us.
This study applied to the human soul, shows us it as form, the last covering, the sheath of our soul, which knows and knows itself.
The soul acts by its own conscious psychic movement. This movement, we can record, as well as receive the graphic signature, the glimmering of the soul.
For those who do not believe in its existence, we have built between tangible matter and the spirit, inaccessible in itself, but accessible by its manifestation, by the luminous form, which it assumes, we have built, we say, a bridge of experiments across the abyss of the mystery, a bridge joining the firm ground of the material to the invisible, the finite to the infinite. They will see that all things touch one another, beget one another join one another in  universal nature, of which the planes are dependent upon each other, to that point, that for the savant free from all doctrinairism, it is impossible to take up a position in only one of the poles of the absolute, matter and force.
For our part, we have been able to feel the vital fluidic force in certain experiments and find the point of contact by the touch. Many experimentalists, especially since Eusapia Paladino, have experienced the same phenomenon.
Nature makes no leaps, but moves in successive stages without break. The five boxes of the Yoguis, who understand the seven states of man, make clear the jointings of the divine ray projected in the universality of the phenomenon.
The creature, in a general way, is characterised by the descent of the creative ray in the web of universal life. Thus is the soul intelligence constituted, hierarchised, according to its virtue (PL 48).
The breath of life, by its instinctive polarity  called inferior; and conscious, called superior, supports the existence of this fluidic germ, which constitutes the personal soul of the creature. It is this sensitive soul, which will be objectivified and will form its material body.
From the grain of corn to man, the law is the same; every evolutive animistic hierarchy lies in the value of the psychic ray which links the Creator to the creature, just as every body depends on the vital and electro-neuric exchanges with the vital fluid, as well as solid materials furnished by the terrestrial constitution of our planet.
There then exists in invisible psychology, but however experimentally manifestable, the like of what we see on the corporeal plane; we find in the rudiment of material life, in the cellule, a central point, a proto-plasm, and an shell. The central point or organic germ corresponding to the intelligence soul germ, constituting the animistic individualisation, which will subsequently be the person (PL 6).
The shell-form is finally similar to the material body (1)
Antiquity affirmed this notion of the personal soul, paganism was imbued with it, hence polytheism. Cicero repeated: "Every being is moved by an intimate force, which is his own."
Porphyrins added: "The soul is the element of life." After their day, we have been able to show that the soul moves and shines, that it is movement and light.
We have been able to measure and graph what Hippocrates called the enormon of the human body, and to detect, by the behaviour of a needle, the vivacity, the slowness or the amplitude of its movements; the transformations, the tensions of this force which Barthez said was found in living beings and no longer in the dead; the intimate movement, lastly, of our vital soul in our material body.
Further, we have been able to show that the soul by its glimmer might affect a sensitive  plate; and, a capital phenomenon, the creative spirit, manifests its intentionality by the form which it assumes, by which its signs itself. Its invisible light possesses a remarkable photo-chemical power, which one may compare to the photo-chemical effects already suspected, but the excessive vibrations of which (300 to 800 trillion vibrations a second) is incompatible with ocular vision.
The forces of cohesion and of subtilisation of the 2nd. invisible plane, experimentally demonstrated by psychographic tests, their result on silver salts, are indeed a flagrant proof of the truth of the axiom contained in the first chapter: It is intelligence which directs movement, and movement which by its vibratory mode, concretes matter.
To this law must be added the following two:
The spirit is manifested by the luminous form of the soul which veils it; the soul is the objectivible form of the tangible body; the more perfect the form is, the more so will be the spirit, which it contains this is the law of signature.
The third is that of fluidic communion for the pneumics and the psychics.
The soul inducts the soul, communes fluidically with the invisible, the spirit with the spirit; this is the law of fluid sympneuma, similar to the sympathy between persons.
Let us then remember that between our material and electro-caloric body, and our spirit of divine essence, there exists the vital Soul, whose exteriorised movements, whose communions with cosmic life, the soul of the world, are seized in the passage by a revealing needle and interpreted in a biometric formula. This vital soul is again manifested by its own glimmer.
Let us also remember that our soul in communion with the force of universal Life, is nourished and supported by this force which we have been able to graph; just as our spirit, a ray emanated from the Uncreate Intelligence, is supported by and communes with the universal Spirit equally graphed. Let us well understand that in us, a feeble cellule germinated from the  material world by our perishable body, the will, self-conscious of our spirit, alone remains the immutable, persistent being, that is to say divine. In reality, whilst the body and soul in this visible world, and in the other invisible one, participate in the transformation of the phenomenism of existence; whilst by birth to terrestrial life, we enter the material tangible and personified contingent; so by corporeal death we re-enter the fluidic invisible and collective life, and by the second animistic death, the decay, the spiritual soul ends by losing its cohesive fluidic form, and alone the spirit-ray, conscious of its essence, becomes permanent in eternity, definite and unified with the substance of the Creative Spirit, in the womb of the Absolute.
It is characteristic of man to have the intimate consciousness of his ego. With St. Paul and Leibniz, let us therefore have the absolute conviction that living or dead, in time or in space, divine sub-multiples, we are always in God, the Absolute Being, and in constant evolution towards HIM, UNITY, ONE and ALL.
Tests of Synthesis of Evolutive Phenomenonism of the Soul Before Science, Ecstasis, Prophecy.
We have so much the more consciousness to participate in universal phenomenonism as progressively, scientifically, experiments have unrolled before our eyes the scroll of mystery.
This phenomenon we may attain, as it can be manifested to us on its three planes, Matter, Life, Intelligence, since matter is tangible for us; since we have been permitted to realise the objectivity of the forces of life and of intelligence of the invisible plane by their special graphy and lastly since, spontaneously, the spirit has manifested its intentionality by the sign and in its form. We may then and must henceforth take into account the notion of life and of intelligence, consider them as realities and means of possibility of arriving at the knowledge of special questions, experimentally  accessible which although not visible, exist none the less.
Loyalty of conscience must therefore be considered:
1. The revelation of the inspired idea, this intimate and mystic language of the Word to our word, since the form of it is objectivible and since illuminism is able to be graphed (PL. 61).
2. The Ecstasis of prayer, which draws the soul out of its usual state, to carry it to the higher plane of Intelligence and of Truth, since the sign of this ecstatic state is graphed in prayer;
3. The scientific training of our memory to retain facts and the deductions resulting from their study, although the reasoning may not always penetrate the three planes of created matter, creative life, and of directive intelligence. For, just as it is necessary to learn to know, so it will be necessary to know how to call inspiration, urge grace, to provoke the illuminism of prayer in order to understand.
The saints who have attempted the solution  of the problem to acquire light, to realise love, to attain wisdom, have united these conditions in a state of purity. At the end of this experimental study of the soul, after having shown how far science may demonstrate it, its movement and its light, let us endeavour to make clear in a few words what real inspiration reveals to us of its origin, and what the pure ecstasies foretells us of its ends.
In this world of terrestrial instinct and of human reason, it is experimentally proved that the soul exists, moves, conceives itself; that it is the luminous form of the creative spirit; that this form moves and shines. Thus understood, it is permissible to follow its perennity after death, in the fluidic invisible: movements and lights in the forms, telepathic apparitions between the living and the dead, etc. (Spiritualistic experiments of Crookes, d'Akaskoft Bodisco, and graphics of Baraduc during life as well as after what we call death).
From the datas experimentally obtained and stated in this work, the mind may logically  consider the post-corporeal life of the soul in the invisible, as a conscious movement more or less luminous and conceive life, called celestial, as the peaceable, loving and lasting union of spirits, very luminous in the very beginning of light, of love and of truth. It is this mystic collectivism of souls which Jesus taught to his disciples: "Love one another, as I have loved thee, so that all be one, as thou, my Father, who art in me, and I in thee, so that we also are one." It is the return of sub-multiples, of fractions to unity.
As to the origin and to the finality of the animistic phenomenon, which savant could, experimentally recorded, flatter himself in saying what it is or will be, if he is not inspired by the Word which has spoken to his word? Isaiah, the great prophet, inspired and transported, puts in the mouth of Jehovah this significative phrase: "I have drawn the spirits from my breast and created the souls." It is the system of projection and of sub-multiplication of the divine radiation of a part (Iod), and of traction,  on the other hand, of the souls of the chaos, of the void, by the Holy Spirit (Van). The divine origin of the human spirit is confirmed by Christ himself who sees the temple in man. "Ye are of gods: Ego dixi vobis: Dii estis."
Sacred and theurgic antiquity shows man, a microcosm (small universe) born of the macrocosm (great universe) fettered on earth by matter as Prometheus on his rock, but descendant of the stars or of the Empyrean of the great All. He is, in a word, an infinite sub-multiplication of the unity, of the Being, emanated from his centre, to return there free, conscious, willing and personal. Religious teaching tells us that we are the image of the Creator; divine, according to the Fathers of the Church; and departing, all children of men, children of God.
Let us see how the apostle of Patmos, in his ecstatic visions, expresses himself on the evolution of the soul and of its finality.
St. John first of all brings the Word into prominence. It is the manifestation of the  uncreate and creative Intelligence. "By this Word, all that has been made, has been made by Him and nothing without Him. His first act is to create light, this light of the soul and of life, when no stars shine this light will illumine every man at birth." Later, Jesus is said to have said of himself: "I am the life and the light of the world." After light, the physical creation is produced; the great currents of force of subtile positive expansion and of cohesive negative attraction give birth to and polarise the whole universal dynamics; created nature is realised in the material concretions, after the transformations of Zoether in modes of energy. The subtile has crept into the coarse; the intimate fire of things has been veiled in proportion as the external fire appeared; the spirit becomes occult in proportion as force is developed, as the suns rise on the worlds, warming space and the races, which spring from the very ground, from the clay of this red earth which constituted the body of the first man.
The creation tends finally to return to its  centre with the terrestrial man-animal, creature crowned by the infusion of the human soul, which makes of it, henceforth, the being willing and free in its decision; man chooses between terrestrial instinct and celestial intelligence, the Word of life and of love. He determines, spontaneously with regard to the two poles of phenomenonism, the Being and the non-being, until Jesus reminds him of the return to the beginning to the Father, whilst the promised Spirit comes to teach him his divine essence, to console him, to illumine him and to give him new life.
In short, creation is said to be a formidable emanation of God the spirit, destroying the equilibrium of what was its intimate substance, but without fragmentation of its monopantheistic essence of being.
This emanation producing the created universe by the ponderation of the Spirit and the double law of life and of death, assures the double movement of evolution and involution of the spirit, the perpetual bubbling of life, the incessant transformation  of matter, so that the form may be defined, the soul may be spiritualised, and, by the succession of the sub-multiples, tend to unity. The radiation of wisdom which dances and delights in the midst of the children of men under the name of Providence, supports its work until the renewal is complete; until the healthy effort of humanity has been exhausted; until the animal beginning has become hominal, is deified; until the son of man has become the son of God, brother of Christ, by the acquisition of the seventh sense. Then reascended to its centre of origin, to its origin of substance, humanity is life itself, knowledge and love; it has then no longer need of the field of action, of the base, nor of the place for its trial, where it has learnt to know, to love, to become. The laws of polarisation of the forces of the universe, then tend to disappear, to be re-integrated, to be unified in proportion as the intelligence withdraws. A single sun of harmony and of moral equilibrium reappears in proportion as the stars pass away  into the area of the dissipated universe. Existence for the soul is therefore, according to the knowledge of its point of material departure, the self-consciousness of its return to the source of life.
The nescio vos — I know you not — would be the line of ultimate division, between the souls desiring the Word, reappearing at the end of the ages, and those persisting in the mirage of forms, which will have to disappear in their turn, like all divisible, variable, perishable matter, which subtile fire will consume. Then only for the spiritualised soul, deprived of form, will be re-established the integral existence in God; voluntary fusion of the individuality conscious of itself and of its essence, with and in the One who is the All. The human terrestrial soul, becoming the celestial divine soul, the reconquered city, here is the goal for it.
But then the term has also come for our universe. Worlds, earths and skies have disappeared; the cycle is at an end, there is no more time, said the apostle St. John,  the abyss has been re-formed and closed on the creation volatilised and the creature subtilised in God...
After the creation of light and the formation of the World; after the hominal descent on earth to show the way of return to the beginning of emanation, the Word, at the end of the ages becomes permanent, as it pre-existed at the commencement, the manifestation of the ABSOLUTE BEING, consubstantial to "Him who has drawn the spirits from his breast, whom no eye has been able to see, whom no understanding has been able to conceive" who has said of himself: I am what I am, and whom herebelow we call our Father.
Footnotes for Chapter VII.
- The form or luminous shadow is plainly unveiled by the experiments of Roentgen, who made the vital soul bright without being aware that there existed in us an internal light, the Somod.
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