SPONTANEOUS PHYSICAL MANIFESTATIONS.

Noises, sounds, and disturbances. — Throwing of objects.

— The disturbing Spirit of the rue des Noyers. — Phenomena of transports. — Dissertation by a Spirit on transports.

Noises, sounds, and disturbances.

The phenomena of which we have just spoken are provoked.

It happens, however, at times, that they occur spontaneously, without the intervention of the will, even against the will, since they frequently become very troublesome.

Besides, to exclude the supposition that they might be the effect of an imagination overexcited by Spiritist ideas, there is the circumstance that they occur among persons who have never heard of such a thing and precisely when they least expected anything of the kind.

Such phenomena, to which one might give the name of natural practical Spiritism, are very important, because they do not permit the suspicion of collusion.

For this very reason, we recommend to the persons who occupy themselves with Spiritist facts that they record all of this kind that come to their knowledge, but, above all, that they carefully verify their reality, by means of a detailed study of the circumstances, in order to acquire the certainty that they are not the playthings of an illusion or of a mystification.

Of all Spiritist manifestations, the simplest and most frequent are noises and rappings.

In this case, principally, is it that illusion must be feared, since an infinity of natural causes can produce them: the wind that whistles or that stirs an object, a body that moves of itself without anyone perceiving it, an acoustic effect, a hidden animal, an insect, etc., even the malice of jokers of bad taste.

Moreover, Spiritist noises present a special character, revealing an intensity and a timbre that are very varied, which make them easily recognizable and do not allow them to be confused with the crackings of wood, with the crepitations of fire, or with the monotonous ticking of the clock.

They are dry rappings, now dull, faint, and light, now clear, distinct, at times resounding, which change place and repeat themselves without any mechanical regularity.

Of all the means of verification, the most effective, that which cannot leave any doubt as to the origin of the phenomenon, is its obedience to the will of the one who observes it.

If the rappings make themselves heard in a determined place, if they respond, by their number, or by their intensity, to the thought, one cannot fail to recognize in them an intelligent cause.

However, the lack of obedience does not always constitute proof to the contrary.

Let us now admit that, by a meticulous confirmation, one acquires the certainty that the noises, or any other effects whatsoever, are real manifestations:

would it be rational to be afraid of them? No, certainly not; for, in no case whatsoever, will there be any danger in them.

Only those who persuade themselves that it is the devil who produces them can be deplorably shaken by them, as are the children to whom one instills fear with the werewolf, or the bogeyman.

These manifestations take on at times, it must be granted, disagreeable proportions and persistences, causing in those who experience them the very natural desire to see themselves freed from them. On this subject, an explanation becomes necessary.

We said earlier that physical manifestations have as their aim to call our attention to something and to convince us of the presence of a force superior to man.

We also said that elevated Spirits do not occupy themselves with this order of manifestations; that they make use of inferior Spirits to produce them, as we make use of our servants for heavy labors,

and this for the purpose we are going to indicate. That purpose attained, the material manifestation ceases, as unnecessary. One or two examples will make the thing better understood.

Many years ago, when I was still beginning my studies on Spiritism, being one night engaged in a work referring to this subject, rappings made themselves heard around me, during four consecutive hours.

It was the first time that such a thing had happened to me. I verified that they were not due to any accidental cause, but, at the time, that was all I could learn.

At that period, I frequently had occasion to be with an excellent writing medium. The following day, I asked the Spirit who was communicating through him what the cause of those rappings was.

It was, he answered me, your familiar Spirit who wished to speak with you. 5 — What did it want of me? Answer: He is here, ask him. 6 — Having interrogated it, that Spirit made itself known under an allegorical name. (I came to learn afterward, from other Spirits, that it belongs to a very elevated category and that it played an important role on Earth.)

It pointed out errors in my work, indicating to me the lines where they were found; 8 it gave me useful and wise counsels and added that it would always be with me and would attend to my call every time I wished to interrogate it.

From then on, indeed, that Spirit never again abandoned me.

From it I received many proofs of great superiority and its intervention, benevolent and effective, was manifest to me, both in the affairs of material life and with regard to metaphysical questions.

From our first interview, the rappings ceased.

In fact, what did it desire? To put itself in regular communication with me; but, for that, it needed to give me notice.

The notice given and explained, the regular relations established, the rappings became useless. Hence their ceasing.

The drum stops beating, to awaken the soldiers, as soon as they are all on their feet.

An almost similar fact happened to one of our friends. For some time, in his room various noises were heard that were already becoming tiresome.

Having occasion to interrogate the Spirit of his father, through a writing medium, he learned what was wanted of him, did what was recommended, and from then on heard nothing more.

It should be noted that manifestations of this kind are rarer for the persons who have at their disposal a regular and easy means of communication with the Spirits, and this is understandable. [Throwing of objects.]

Spontaneous manifestations are not always limited to noises and rappings.

They degenerate, at times, into a veritable uproar and into disturbances.

Furniture and various objects are overturned, projectiles of every sort are thrown from outside to inside, doors and windows are opened and closed by invisible hands, tiles are broken, which cannot be put down to illusion.

Many times the overturning does, in fact, occur; at other times, however, it occurs only in appearance.

One hears shouting in adjoining rooms, the noise of crockery that falls and breaks with a crash, logs that roll across the floor.

The people of the house hurry in and find everything calm and in order. Scarcely have they left when the tumult begins again.

Manifestations of this species are neither rare nor new. Few will be the local chronicles that do not contain some history of this nature.

It is beyond doubt that fear has exaggerated many facts which, passing from mouth to mouth, took on gigantically ridiculous proportions.

With the help of superstition, the houses where they occur have been regarded as haunted by the devil, and hence all the marvelous or fearful tales of ghosts.

On the other hand, roguery did not consent to lose so fine an occasion to exploit credulity and almost always for the satisfaction of personal interests.

Moreover, it is easily conceived what impression facts of this order can produce, even within the limits of reality, on persons of weak character and predisposed, by education, to nourish superstitious ideas.

The surest means of obviating the inconveniences that they may bring, seeing that it is not possible to prevent them from occurring, consists in making the truth known.

The most simple things are converted into terrifying ones, when their causes are unknown.

No one will any longer be afraid of the Spirits, when all are familiarized with them and when those to whom they manifest themselves no longer believe that they are dealing with a legion of demons.

In the Spiritist Review there are narrated many authentic facts of this kind, among others the history of the rapping Spirit of Bergzabern, whose action lasted eight years (numbers of May, June, and July 1858); that of Dibbelsdorf (August 1858); that of the baker of Grandes-Ventes, near Dieppe (March 1860); that of the rue des Noyers, in Paris (August 1860); that of the Spirit of Castelnaudary, under the title History of a Damned One (February 1860); that of the manufacturer of Saint Petersburg (April 1860), and many others.

Such facts assume, not rarely, the character of veritable persecutions.

We knew six sisters who lived together and who, during many years, every morning found their clothes scattered, torn, and cut into pieces, however much they took the precaution of keeping them under lock and key.

It has happened to many persons that, being in bed, but completely awake, the curtains of their bed were shaken, the covers violently pulled off, the pillows lifted and even thrown out of the bed.

Facts of this kind are much more frequent than is thought; but, most often, those who are victims of them dare say nothing, for fear of ridicule.

We are aware that, on account of these facts, attempts have been made to cure, as if afflicted with hallucinations, some individuals, submitting them to the treatment to which the insane are subjected, which renders them really mad.

Medicine cannot understand these things, because it admits, among the causes that determine them, only the material element; whence errors frequently fatal.

History will one day describe certain treatments in use in the nineteenth century, as one narrates today certain processes of cure of the Middle Ages.

We admit perfectly that some cases are the work of malice or of wickedness.

But, if, all being well ascertained, it is proved that they do not result from the action of man, one must agree that they are the work either of the devil, as some will say, or of the Spirits, as we say.

But of what Spirits?

Superior Spirits, in the same way as, among us, upright and serious men, do not amuse themselves making charivaris.

We have on several occasions called those Spirits, to ask them for what motive they thus disturb the tranquility of others.

The majority of them do it merely to amuse themselves.

They are more frivolous than wicked, laughing at the terrors they cause and at the useless searches that are undertaken to discover the cause of the tumult.

They frequently attach themselves to an individual, taking pleasure in tormenting and pursuing him from house to house.

At other times, they cling to a place, out of mere caprice.

Also, not rarely, they exercise in this manner a vengeance, as we shall have occasion to see.

In some cases, more praiseworthy is the intention to which they yield: they seek to call attention and to put themselves in communication with certain persons, whether to give them a profitable warning, or with the aim of asking of them something for themselves.

Many we have seen who ask for prayers; 10 others who solicit the fulfillment, in their name, of vows that they could not fulfill; 11 others, still, who desire, in the interest of their own repose, to repair a bad action they committed when alive.

In general, it is an error to be afraid.

The presence of these Spirits may be troublesome, but not dangerous.

It is conceived, moreover, that everyone desires to see themselves freed of them; but, generally, those who desire this do the contrary of what they ought to do to obtain it.

If it concerns Spirits who amuse themselves, the more seriously things are taken, the more they will persist, like mischievous children, who molest people all the more, the more these grow impatient, and who instill fear in cowards.

If all adopted the sensible course of laughing at their pranks, they would end by tiring and remaining quiet.

We knew someone who, far from becoming irritated, excited them, challenging them to do this or that, so that, at the end of a few days, they returned no more.

But, as we said above, there are some who proceed thus from a less frivolous motive. Hence it is that it is always good to know what they want.

If they ask for anything, one can be certain that, their desires satisfied, they will not renew their visits.

The best means of informing ourselves in this respect consists in our evoking the Spirit, through a good writing medium.

By its answers, we shall immediately see with whom we are dealing and we shall act in conformity with the enlightenment gathered.

If it is some unhappy Spirit, charity commands that we dispense to it the attentions it deserves.

If it is a joker of bad taste, we can proceed unceremoniously with it.

If a wicked one, we ought to beseech God to make it better.

Whatever the case may be, prayer never fails to give a good result.

The grave formulas of exorcism, those make them laugh; they attach no importance to them.

It being possible to enter into communication with them, one should always be wary of the burlesque or terrifying qualifications they give to themselves, in order to amuse themselves with the credulity of those who accept such qualifications as true.

In the chapters referring to haunted places and to obsessions, we shall consider this subject in more detail, and the causes of the ineffectiveness of prayers in many cases.

These phenomena, although operated by inferior Spirits, are frequently provoked by Spirits of a more elevated order, with the aim of demonstrating the existence of incorporeal beings and of a power superior to man.

The repercussion they have, the very fear they cause, call attention and will end by making the most incredulous yield.

These find it simpler to ascribe the phenomena to which we refer to the account of the imagination, a very convenient explanation that dispenses with others. However, when various objects are shaken or hurled at the head of a person, a very complaisant imagination she would need to have, to fancy that such things are real, when they are not.

Since one notes any effect whatsoever, it necessarily has a cause. If a cold and calm observation demonstrates to us that this effect is independent of all human will and of all material cause; if, moreover, it gives us evident signs of intelligence and of free will, which constitutes the most characteristic trait, it will be necessary to attribute it to a hidden intelligence.

What mysterious beings are these? It is what Spiritist studies teach us in the least contestable manner, by the means they afford us of communicating with them.

These studies, besides, teach us to distinguish what is real from what is false, or exaggerated, in the phenomena of which we were not witnesses.

If an unusual effect occurs: a noise, a movement, even an apparition, the first idea one should have is that it proceeds from an entirely natural cause, as being the most probable. One then has to seek that cause with the greatest care and not to admit the intervention of the Spirits, except very knowingly. That is the means of avoiding all illusion.

One, for example, who, without having approached anyone whomsoever, received a slap, or a blow with a stick on the back, as has happened, could not doubt the presence of an invisible being.

Each one ought to be on guard, not only against narratives that may be, at the very least, charged with exaggeration, but also against one's own impressions, it being incumbent not to attribute a hidden origin to everything one does not understand.

An infinity of very simple and very natural causes can produce effects that are at first sight strange, and it would be true superstition to see everywhere Spirits occupied in overturning furniture, breaking crockery, provoking, in short, the thousand and one disturbances that occur in homes, when it is more rational to attribute them to clumsiness.

The explanation given of the movement of inert bodies applies naturally to all the spontaneous effects we have just reviewed. The noises, although stronger than the rappings on the table, proceed from the same cause. The objects overturned, or displaced, are so by the same force that lifts any object.

There is even here a circumstance that supports this theory. One might ask where, in that circumstance, is the medium. The Spirits told us that, in such a case, there is always someone whose power is exercised without their knowledge.

Spontaneous manifestations very rarely occur in deserted places;

almost always they are produced in inhabited houses and by reason of the presence of certain persons who exercise an influence, without willing it. These persons are unaware that they possess mediumistic faculties, which is why we call them natural mediums.

They are, with relation to the other mediums, what natural somnambulists are in relation to magnetic somnambulists and as worthy, as those, of observation.

The voluntary or involuntary intervention of a person endowed with a special aptitude for the production of these phenomena seems necessary, in the majority of cases, although there are some in which, as it appears, the Spirit acts by itself alone.

But, then, it may happen that it draws from elsewhere the animalized fluid, rather than from a person present.

This explains why the Spirits, who constantly surround us, do not produce disturbance at every instant.

First, it is necessary that the Spirit will it, that it have an object, a motive, without which it does nothing.

Then, it is necessary, many times, that it find precisely in the place where it wishes to operate a person apt to second it, a coincidence that only very rarely occurs.

If that person appears unexpectedly, it takes advantage of her.

Even when all the circumstances are favorable, it could still happen that the Spirit found itself hindered by a superior will, which did not permit it to proceed at its own pleasure.

It may also happen that it is only permitted to do so within certain limits and in the case where such manifestations are judged useful, whether as a means of conviction, or as a trial for the person whom it has in view. [The disturbing Spirit of the rue des Noyers.]

— In this respect, we will only cite the dialogue provoked on the occasion of the facts that occurred in June 1860, in the rue des Noyers, in Paris. The details of the case will be found in the Spiritist Review, number of August 1860.

(To Saint Louis) Would you have the kindness to tell us whether the facts that are said to have taken place in the rue des Noyers are real? As to the possibility of their occurring, of that we do not doubt. “These facts are real; only, the imagination of men exaggerated them, whether out of fear, or out of irony. But, I repeat, they are real. These manifestations are produced by a Spirit who amuses himself a little at the expense of the inhabitants of the place.”

Is there in the house some person who gives cause to such manifestations?

“They are always caused by the presence of the person aimed at. It is that the disturbing Spirit does not like the inhabitant of the place where he is; he then sets about doing him mischief, or even seeks to oblige him to move away.”

We ask whether, among the dwellers of the house, there is anyone who is the causer of these phenomena, by effect of a spontaneous and involuntary mediumistic influence?

“Necessarily it is so, for, without this, the fact could not occur.

A Spirit lives in a place that is its favorite; it keeps inactive, as long as in that place there does not present itself a person who suits it. As soon as that person appears, it begins to amuse itself as much as it can.”

Is the presence of that person in the very place indispensable?

“That is the most common case and the one that is verified in the one of which you treat. That is why I said that, were it not so, the fact would not have been able to occur.

But, do not pretend to generalize. There are cases in which the immediate presence is not necessary.”

These Spirits being always of an inferior order, will the aptitude that a person reveals for serving as their auxiliary constitute an unfavorable presumption against her? Does this not denounce, on her part, a sympathy toward beings of that nature? “It is not precisely so, since that aptitude is linked to a physical disposition.

Nevertheless, it frequently denounces a material tendency, which it would be preferable did not exist, seeing that, the more elevated morally a man is, the more he attracts to himself the good Spirits who, necessarily, drive away the bad.”

Where does the Spirit go to fetch the projectiles it makes use of?

“The various objects that serve it as projectiles are, most often, picked up in the very places of the phenomena, or in the vicinity.

A force proceeding from the Spirit hurls them into space and they go to fall at the point that the same Spirit indicates.”

Since the spontaneous manifestations are many times permitted and even provoked to convince men, it seems to us that, if they were personally struck by them, some incredulous persons would find themselves forced to yield to the evidence. They are wont to complain of not being witnesses of conclusive facts. Is it not within the power of the Spirits to give them a sensible proof? “Are not the atheists and the materialists at every instant witnesses of the effects of the power of God and of thought? That does not prevent them from denying God and the soul.

Did the miracles of Jesus convert all his contemporaries? To the Pharisees, who said to him: “Master, let us see some prodigy,” do not those resemble who today ask you to make them witness some manifestations?

If they have not been converted by the marvels also of creation, neither will they be converted, even were the Spirits to appear to them in the most unequivocal manner, since pride renders them like balking beasts of burden.

If they sought in good faith, occasion would not be lacking them to see; therefore, God does not judge it convenient to do for them more than He does for those who sincerely seek to instruct themselves, since the Father grants reward only to men of good will.

Their incredulity will not hinder the will of God from being fulfilled.

You see well that it did not hinder the doctrine from spreading.

Cease, therefore, to disquiet yourselves with the opposition that is moved against you. That opposition is, for the doctrine, what shadow is for the painting: it gives it greater relief.

What merit would they have, if they were convinced by force? God leaves to them all the responsibility of the obstinacy in which they keep themselves and that responsibility is more terrible than you can suppose.

Happy are those who believe without having seen, said Jesus, because those do not doubt the power of God.”

Do you think it convenient that we evoke the Spirit to which we have referred, in order to ask it for some explanations?

“Evoke it, if you wish, but it is an inferior Spirit, who will give you only very insignificant answers.”

Dialogue with the disturbing Spirit of the rue des Noyers:

Evocation.

“What did you have to call me for? Do you want some stones thrown? Then there would be a fine sauve-qui-peut to be seen, notwithstanding your air of bravery.”

Even were you to throw stones at us here, that would not frighten us; we even positively ask you that, if you can, you throw us some.

“Here perhaps I could not, because you have a guard watching over you.”

Was there, in the rue des Noyers, someone who, as an auxiliary, facilitated for you the pranks you played on the dwellers of the house?

“Certainly; I found a good instrument and there was no learned, wise, and virtuous Spirit to embarrass me. Because I am merry; I like at times to amuse myself.”

What person served you as instrument?

“A maidservant.”

Was it against her will that she aided you?

“Ah! yes; poor thing! she was the one who was most afraid!”

Did you proceed thus with some hostile purpose?

“I, no. No hostile purpose animated me.

But, men, who seize upon everything, will make the facts redound to their profit.”

What do you mean by that? We do not understand you.

“I only cared to amuse myself; 2 you others, however, will study the thing and will have one more fact to show that we exist.”

You say that you nourished no hostile purpose; meanwhile, you broke all the tiling of the house. You thus caused a real harm.

“It is an accident.”

Where did you go to fetch the objects that you threw?

“They are very common objects. I found them in the courtyard and in the nearby gardens.”

Did you find them all, or did you fabricate any? (See further on, chapter VIII.)

“I created nothing, nor composed anything whatsoever.”

And, if you had not found them, would you have been able to fabricate them?

“It would have been more difficult.

But, strictly speaking, materials are mixed and that makes some whole or other.”

Now, tell us; how did you throw them?

“Ah! this is more difficult to explain.

I sought help in the electric nature of that girl, joining it to mine, which is less material.

We were thus able, the two of us, to transport the various objects.”

You will give us willingly, so we hope, some information about your person. Tell us, first of all, whether you have already died a long time ago?

“A long time ago; quite fifty years.”

What were you when alive?

“I was not much of anything; a simple ragpicker in that quarter; at times they said foolish things to me, because I liked very much the red liquor of good old Noah. For that very reason, I wanted to put them all out of there.”

Was it of your own accord and willingly that you answered our questions?

“I had a master.”

Who is that master?

“Your good king Louis.”

NOTE. This question was motivated by the nature of some answers given, which seemed to us above the capacity of this Spirit, by the substance of the ideas and even by the form of the language. There is nothing, then, surprising in that he was helped by a more enlightened Spirit, who wished to take advantage of the occasion to instruct us.

This is a very common fact, but what in this circumstance constitutes a notable particularity is that the influence of the other Spirit made itself felt in the very handwriting. That of the answers in which it intervened is more regular and more flowing; that of the ragpicker is angular, thick, irregular, at times scarcely legible, denoting a very different character.

What do you do now? Do you occupy yourself with your future?

“Not yet; I wander.

They think so little of me on Earth, that no one prays for me.

Now, having no one to help me, I do not work.”

NOTE. It will be seen, later, how much one can contribute to the progress and the relief of inferior Spirits, by means of prayer and counsels.

What were you called when alive?

“Jeannet.”

Very well, Jeannet! we will pray for you. Tell us whether our evocation gave you pleasure or vexed you?

“Pleasure rather, since you are good fellows, merry livers, though a little austere. No matter: you have heard me, I am content.”

Jeannet.

Phenomena of transports.

This phenomenon does not differ from the one of which we have just spoken, except by the benevolent intention of the Spirit who produces it, by the nature of the objects, almost always graceful, of which it makes use, and by the gentle, even delicate, manner in which they are brought.

It consists in the spontaneous bringing of objects nonexistent in the place where the observers are. They are almost always flowers, not rarely fruits, sweets, jewels, etc.

Let us say, first of all, that this phenomenon is among those that best lend themselves to imitation and that, consequently, we ought to be on our guard against deception.

It is known how far the art of legerdemain can go, in matters of experiences of this kind. But, even without our having to deal with a true conjurer, we may be easily deceived by a skillful and interested maneuver.

The best of all the guarantees is found in the character, in the notorious honesty, in the absolute disinterestedness of the persons who obtain such effects.

There comes afterward, as a means of safeguard, the attentive examination of all the circumstances in which the facts are produced; and, finally, the enlightened knowledge of Spiritism will be able to discover whatever is suspect.

[Dissertation by a Spirit on transports.]

The theory of the phenomenon of transports and of physical manifestations in general is summed up, in a notable manner, in the following dissertation made by a Spirit, whose communications all bear the incontestable stamp of profundity and logic.

With many of them the reader will meet in the course of this work. He makes himself known by the name of Erastus, disciple of Saint Paul, and as protector of the medium who served him as instrument:

“Whoever desires to obtain a phenomenon of this order needs to have with him mediums whom I shall call sensitives, that is, endowed, in the highest degree, with the mediumistic faculties of expansion and of penetrability, 4 because the easily excitable nervous system of such mediums permits them, by means of certain vibrations, to project abundantly, around themselves, the animalized fluid that is proper to them.

“Impressionable natures, persons whose nerves vibrate at the least impression, at the most insignificant sensation; those whom moral or physical, internal or external, influence sensitizes are very apt to become excellent mediums, for the physical effects of tangibility and of transports.

Indeed, almost entirely deprived of the refractory envelope which, in the majority of the other incarnates, isolates it, the nervous system of these persons capacitates them for the production of these various phenomena.

Thus, with an individual of such a nature and whose other faculties are not hostile to mediumship, one will easily obtain the phenomena of tangibility, the rappings on the walls and on the furniture, the intelligent movements and even the suspension, in space, of the heaviest inert matter.

A fortiori, the same results will be achieved if, instead of one medium, the experimenter has many at his disposal, equally well endowed.

“But, from the production of such phenomena to the obtaining of those of transport there is a world in between, since, in this case, not only is the work of the Spirit more complex, more difficult, but, above all, it cannot operate, except by means of a single mediumistic apparatus, 10 that is, several mediums cannot concur simultaneously in the production of the same phenomenon.

It even happens that, on the contrary, the presence of some persons antipathetic to the Spirit who operates radically obstructs its operation.

To these motives, which, as you see, do not lack importance, let us add that transports always call for a greater concentration and, at the same time, a greater diffusion of certain fluids, which cannot be obtained except with superiorly endowed mediums, with those, in a word, whose electromediumistic apparatus is the one that offers the best conditions.

“In general, facts of transport are and will continue to be extremely rare. I need not demonstrate why they are and will be less frequent than the other phenomena of tangibility; from what I say, you yourselves can deduce it.

Moreover, these phenomena are of such a nature, that not all mediums serve to produce them.

Indeed, it is necessary that between the Spirit and the influenced medium there exist a certain affinity, a certain analogy; in short: a certain resemblance capable of permitting that the expansible part of the perispiritic n fluid of the incarnate mix, unite, combine with that of the Spirit who wishes to make a transport.

Such must this fusion be, that the force resulting from it becomes, so to speak, one: in the same way that, acting upon the carbon, an electric current produces a single focus, a single brightness. Why this union, this fusion, you will ask?

It is that, for these phenomena to be produced, it is necessary that the essential properties of the moving Spirit be increased with some of those of the medium; it is that the vital fluid, indispensable to the production of all mediumistic phenomena, is the exclusive appanage of the incarnate and that, consequently, the operating Spirit is obliged to impregnate itself with it.

Only then can it, by means of certain properties, which you do not know, of your surrounding environment, isolate, render invisible, and cause to move some material objects and even the incarnates.

“It is not permitted me, for the time being, to unveil to you the particular laws that govern the gases and the fluids that surround you; but, before some years have elapsed, before the existence of a man has run its course, the explanation of these laws and of these phenomena will be revealed to you and you will see arise and be produced a new variety of mediums, who will act in a special cataleptic state, as soon as they are mediumized.

“You see, thus, how many difficulties surround the production of the phenomenon of transports. Very logically you can conclude from this that phenomena of this nature are extremely rare, as I said above, and with all the more reason, inasmuch as the Spirits very little lend themselves to producing them, because this gives rise, on their part, to an almost material work, which brings them annoyance and fatigue. On the other hand, it also occurs that, frequently, notwithstanding the energy and the will that animate them, the state of the medium himself opposes to them an insurmountable barrier.

“Evident it is, then, and your reasoning, I am certain, will sanction it, that facts of tangibility, such as rappings, suspension, and movements, are simple phenomena, which are operated by means of the concentration and the dilation of certain fluids and which can be provoked and obtained by the will and the work of the mediums apt for this, when seconded by friendly and benevolent Spirits, 22 whereas facts of transport are multiple, complex, require a concurrence of special circumstances, can be operated only by a single Spirit and a single medium and necessitate, besides what tangibility requires, a very special combination, to isolate and render invisible the object, or the objects destined for the transport.

“All of you Spiritists understand my explanations and perfectly apprehend what this concentration of special fluids is, for the locomotion and the tactility of inert matter. You believe in it, as you believe in the phenomena of electricity and of magnetism, with which mediumistic facts have great analogy and of which they are, so to speak, the confirmation and the development.

As for the incredulous and the learned, the latter worse than the former, it is not for me to convince them and I do not occupy myself with them. They will convince themselves one day, by force of evidence, since it will be necessary that they bow before the testimony of Spiritist facts, as it was necessary that they do so before other facts, which at first they repelled.

“To sum up: phenomena of tangibility are frequent, but those of transport are very rare, because very difficult to realize are the conditions in which they are produced. Consequently, no medium can say: at such an hour, at such a moment, I will obtain a transport, seeing that many times the Spirit itself finds itself obstructed in the execution of its work.

I must add that these phenomena are doubly difficult in public, because almost always, among the latter, there are found energetically refractory elements, which paralyze the efforts of the Spirit and, with all the more reason, the action of the medium.

Hold, on the contrary, as certain that, in intimacy, the said phenomena are produced almost always spontaneously, most often without the knowledge of the mediums and without premeditation, being very rare when these find themselves forewarned.

You ought to deduce from this that there is ground for suspicion every time that a medium flatters himself with obtaining them at will, or, in other words, with giving orders to the Spirits, as to servants of his, which is simply absurd.

Hold also as a general rule that Spiritist phenomena are not produced to constitute a spectacle and to amuse the curious. If some Spirits lend themselves to such things, it can only be for the production of simple phenomena, not for those which, like those of transport and other similar ones, require exceptional conditions.

“Remember, Spiritists, that, if it is absurd to repel systematically all phenomena from beyond the tomb, it is also not good counsel to accept them all blindly.

When a phenomenon of tangibility, of visibility, or of transport is operated spontaneously and in an instantaneous manner, accept it. But, never will I repeat it too much, accept nothing blindly. Let each fact be submitted to a meticulous, deep, and severe examination, since, believe me, Spiritism, so rich in sublime and grandiose phenomena, has nothing to gain from those petty manifestations, which skillful conjurers can imitate.

“I know well that you are going to say: it is that these are useful for convincing the incredulous. But, be it known to you, had you not had at your disposal other means of conviction, you would not count today the hundredth part of the Spiritists who exist. Speak to the heart; it is by that means that you will make the greatest number of serious conversions.

If you judge it convenient, for certain persons, to avail yourselves of material facts, at least present them in such circumstances, that they can permit no false interpretation and, above all, do not depart from the normal conditions of those same facts, because, presented under bad conditions, they furnish arguments to the incredulous, instead of convincing them.” Erastus.

The phenomenon of transport presents a notable particularity, which is that some mediums obtain it only in the somnambulic state, which is easily explained. There is in the somnambulist a natural detachment, a kind of isolation of the Spirit and of the perispirit, which must facilitate the combination of the fluids necessary. Such is the case with the transports of which we have been witnesses.

The questions that follow were addressed to the Spirit who had operated them, but the answers suffer at times from the deficiency of its knowledge. We submitted them to the Spirit Erastus, much more instructed from the theoretical point of view, and he completed them, adding to them very judicious notes. The one is the artist, the other the scholar, the very comparison of these intelligences constituting an instructive study, since it proves that it is not enough to be a Spirit in order to know everything.

Tell us, I pray, why the transports that you have just executed are produced only when the medium is in the somnambulic state?

“This is connected to the nature of the medium.

The facts that I produce, when mine is asleep, I could produce equally with another medium in the waking state.”

Why do you make the bringing of the objects take so long and why is it that you arouse the cupidity of the medium, exciting in him the desire to obtain the promised object? “The time is necessary to me to prepare the fluids that serve for the transport.

As for the excitation, that has as its aim, most often, only to amuse the persons present and the somnambulist.”

NOTE BY ERASTUS. The Spirit who answers does not know more than that; he does not perceive the motive of that cupidity, which he instinctively sharpens, without understanding its effect. He thinks he is providing an amusement, while, in reality, he provokes, without suspecting it, a greater emission of fluid.

It is a consequence of the difficulty that the phenomenon presents, a difficulty always greater when it is not spontaneous, above all with certain mediums.

Does the production of the phenomenon depend on the special nature of the medium and could it be produced by other mediums with more facility and promptness?

“The production depends on the nature of the medium and the phenomenon cannot be produced, except by means of corresponding natures.

As regards promptness, the habit that we acquire, communicating frequently with the same medium, is of great advantage to us.

Do the persons present have any influence on the phenomenon?

“When there is on their part incredulity, opposition, they can embarrass us greatly.

We prefer to present our proofs to believers and to persons versed in Spiritism.

I do not mean by this, however, that ill will succeeds in paralyzing us entirely.”

Where did you go to fetch the flowers and the sweets that you brought here?

“The flowers, I take them from the gardens, wherever it seems good to me.”

And the sweets? They must have been missed by the respective shopkeeper.

“I take them where it pleases me. The shopkeeper perceived absolutely nothing, because I put others in the place of those I took.”

But, the rings have value. Where did you go to fetch them? Will you not have thereby caused harm to the one from whom you took them?

“I took them from places that all are unaware of and I did it in such a manner that no harm will result therefrom for anyone.”

NOTE BY ERASTUS. I believe that the fact was explained in an incomplete manner, by virtue of the deficiency of the capacity of the Spirit who answered. Yes, in fact, real harm can result; but, the Spirit did not wish to pass for having diverted whatever it might be.

An object can only be substituted by another identical object, of the same form, of the same value. Consequently, if a Spirit had the faculty of substituting, by another equal object, one of which it takes possession, there would no longer be reason for it to seize this one, seeing that it could give the one it was going to use to substitute the object removed.

Will it be possible to bring flowers from another planet?

“No; to me it is not possible.”

a — (To Erastus) Would other Spirits have that power?

“No, that is not possible, by virtue of the difference of the environments.”

Could you bring us flowers from another hemisphere; from the tropics, for example?

“Provided it is from Earth, I can.”

Could you make the objects brought disappear from our sight and carry them away again?

“Just as I brought them here, I can carry them away, at my will.”

Is the production of the phenomenon of transports not in some way painful, does it not cause you any embarrassment?

“It is not painful to us in anything, when we have permission to operate them.

It could be greatly painful to us, if we wished to produce effects for which we were not authorized.”

NOTE BY ERASTUS. He does not wish to agree that this is painful to him, although it really is, since he finds himself forced to execute an operation so to speak material.

What are the difficulties that you encounter?

“No other, besides the bad fluidic dispositions, which can be contrary to us.”

How do you bring the object? Is it by holding it with the hands?

“No; I envelop it in myself.”

NOTE BY ERASTUS. The answer does not explain the operation in a clear manner.

He does not envelop the object with his own personality; but, as his personal fluid is dilatable, he combines a part of that fluid with the animalized fluid of the medium and it is in this combination that he conceals and transports the object he has chosen to transport.

He, then, does not express the fact with exactness, saying that he envelops the object in himself.

Do you bring with the same facility an object of considerable weight, of 50 kilos for example?

“The weight is nothing to us.

We bring flowers, because it pleases more than a heavy bulk.”

NOTE BY ERASTUS. It is exact. He can bring objects of a hundred or two hundred kilos, since gravity, existing for you, is annulled for the Spirits.

But, even here, he does not perceive well what happens.

The mass of the combined fluids is proportional to that of the objects.

In a word, the force must be in proportion with the resistance; 7 whence it follows that, if the Spirit brings only a flower or a light object, it is many times because it does not find in the medium, or in itself, the elements necessary for a more considerable effort.

Could certain disappearances of objects, whose cause remains unknown, be imputed to the Spirits?

“This happens frequently: more frequently than you suppose; 2 but this can be remedied, by asking the Spirit to bring back the disappeared object.”

NOTE BY ERASTUS. It is certain. But, at times, what is subtracted remains very well subtracted, since very far away are carried the objects that disappear from a house and that the owner can no longer manage to find.

However, as the subtraction of objects requires almost the same fluidic conditions that the bringing of them calls for, it can only occur with the concurrence of mediums endowed with special faculties.

Therefore, when something disappears, it is more probable that the fact is due to carelessness on your part, than to the action of the Spirits.

Will certain effects that are considered as natural phenomena be due to the action of certain Spirits?

“In the days that pass, facts of that order abound, facts that you do not perceive, because you do not think of them, but which, with a little reflection, would become patent to you.”

NOTE BY ERASTUS. Do not attribute to the Spirits what is the work of man; but, believe in their influence, hidden, constant, creating around you a thousand circumstances, a thousand incidents necessary to the accomplishment of your acts, of your existence.

Among the objects that the Spirits are wont to bring, will there not be some that they themselves can fabricate, that is, produced spontaneously by the modifications that the Spirits can operate in the fluid, or in the universal element? “For my part, no, for I do not have permission for that. Only an elevated Spirit can do it.”

How did you manage the other day to introduce those objects, the room being closed?

“I made them enter with me, enveloped, so to speak, in my substance.

I can say nothing more, the fact not being explicable.”

How did you do to render visible these objects which, a moment before, were invisible?

“I removed the matter that enveloped them.”

NOTE BY ERASTUS. What envelops them is not matter properly speaking, but a fluid drawn, half, from the perispirit of the medium and, half, from the Spirit who operates.

(To Erastus) Can an object be brought to a place entirely closed? In a word: can the Spirit spiritualize a material object, in such a manner that it becomes capable of penetrating matter? “This question is complex.

The Spirit can render invisible, but not penetrable, the objects that it transports; 3 it cannot break the aggregation of matter, because it would be the destruction of the object.

Rendering it invisible, the Spirit can transport it whenever it wishes and not release it except at the opportune moment, to make it appear.

In a different manner do things happen, with relation to those that we compose. As in these we introduce only the elements of matter, as these elements are essentially penetrable and, still, as we ourselves penetrate and traverse the most condensed bodies, with the same facility with which the sun's rays traverse a plate of glass, we can perfectly say that we introduce the object into a place that is hermetically closed, but this only in this case.”

NOTE. As to the theory of the spontaneous formation of objects, see further on the chapter entitled: Laboratory of the invisible world.

[1] It is seen that, when it is a matter of expressing a new idea, for which terms are lacking in the language, the Spirits know perfectly how to create neologisms. These words: electromediumistic, perispiritic, are not of our invention. Those who have criticized us for having created the terms Spiritist, Spiritism, perispirit, which had analogues, will be able to make also the same criticism of the Spirits.