50. Theory of the material soul. This theory consists solely in a special opinion, with regard to the nature of the soul, according to which, the
soul and the perispirit are not two distinct things; or, to speak more strictly, the
perispirit is nothing more than the soul itself, purifying itself gradually by successive
transmigrations, as alcohol becomes purified by repeated distillations; while the spiritist
doctrine regards the perispirit as being only a fluidic envelope of the soul or spirit. The
perispirit being matter, although of very etherealised nature, the soul would be,
according to this view, of a physical nature, more or less material according to the
degree of its purification.
This view of the nature of the soul and the perispirit does not invalidate any of
the fundamental principles of spiritist doctrine, for it makes no change in the soul's
destiny nor in the conditions of its future happiness, the soul and the perispirit forming
a whole, under the name of spirit, as the germ and the surrounding matter form one,
under the name of fruit; the difference consisting in the consideration of the whole
being as homogeneous, instead of being formed of two distinct parts.
This question, as we see, is of little consequence ; and we should not have
touched upon it, had we not met with persons inclined to regard, as the beginning of a
new school, what is really nothing more than a mere interpretation of words. The
opinion now referred to is held by very few; but were it even more general, it would not
make any separation among spiritists, any more than do, among natural philosophers,
the two theories of the emission and undulation of light. Those who endeavour to sow
dissension, by attributing an undue importance to details, prove that they attach more
value to accessories than to the thing itself, and that they are urged to discussion by
imperfect spirits, for elevated spirits never breathe acrimony and discord. For this
reason, we would urge all true spiritists to be on their guard against suggestions tending
to disunion among them. Let us attach no more importance to details than they deserve,
and let us think more of essentials, on which we are agreed, than of minor
points, in regard to which any differences of opinion are comparatively unimportant.
This view of the matter having been thus clearly set forth, we nevertheless
consider it to be our duty to state, in a few words, our reason for regarding the soul and
the perispirit as being two distinct entities. The fact of this distinction is asserted by the
enlightened spirits whose instructions have directed us in our labours, and who have
never varied in this respect (we say "enlightened spirits," because there are among
spirits many who know no more, or know even less, than men know) ; while the
contrary theory has its rise in a merely human conception. We have neither invented
nor imagined the perispirit; its existence was revealed to us by spirits, and observation
has confirmed the statements thus made to us (The Spirits' Book, 93). Its existence is
shown moreover, by the sensations of the spirits themselves (The Spirits' Book, 257)
and above all by the phenomena of tangible apparitions, which would imply, according
to the other opinion, the aggregation and subsequent disintegration of the constituents
of the soul itself. It would imply, still further, that matter, palpable to the senses, is
itself the intelligent principle ; a supposition no more rational than that which should
confound the body with the soul, or our coat with our body. As to the particular nature
of the soul, that is unknown to us. When it is stated to be immaterial the statement
must be taken in a relative sense, and not absolutely, for absolute immateriality would
be nothingness, whereas the soul, or spirit, is something. But we must necessarily
admit that its essence is of so subtle a nature as to have no analogy with what we call
matter; and that, from this point of view, we may call it immaterial (The Spirits' Book,
23, 82).
