Since the publication of our article about Mr. Adrien, the clairvoyant
medium, a large number of facts have been communicated to us confirming our opinion that this faculty, as well as other mediumistic facul-
ties, is more common than previously thought. We had already observed
it in a large number of private cases and, notably, in the somnambulistic
state. The phenomenon of the apparition is now a demonstrated fact and
occurs frequently. In addition, there are numerous examples offered by
throughout history and within Sacred Scriptures.
Many of the reported facts are of a personal nature, happening to
those that reported them to us. These are, however, almost always seren-
dipitous and accidental. We had not yet seen someone who would have
such a faculty in a normal state. With Mr. Adrien that faculty is perma-
nent. Wherever he is, the occult population that surrounds us is visible to
him, without any evocation. He plays with us the role of the person that
can see in the middle of a population of blind people; he sees the beings
that we could call the doublets of the human kind, mingled with us and
with our actions, while attending their own businesses, if we can say so.
The incredulous will say that it is all hallucination, a misguided word
that one uses to explain what one cannot understand. We wish we had
the explanation about what hallucination is and, most importantly, what
is its cause.
Nevertheless, it has an absolutely remarkable character in Mr. Adrien:
the permanence. Up until now what has been conventionally called hallu-
cination is an abnormal fact and almost always the result of a pathological
state. But that is not the case.
And we who have been studying and observing the phenomenon in
its minimum details, we can even attest to its reality. It is not an object of
doubt to us, and as we will see, it has provided an outstanding support to
our spiritist studies. It has allowed us to introduce the scalpel of the inves-
tigation into the extra corporeal life. It is a torch in the darkness.
Mr. Home, endowed by a notable faculty of physical effects, produced
surprising results. Mr. Adrien initiates us into the causes of such effects,
because he sees them as they are produced and he goes much beyond
those things that affect our senses.
The reality of Mr. Adrien’s clairvoyance is demonstrated by the de-
scription that he makes of persons that he has never seen before and whose
description is acknowledged as exact. For sure, when he describes with
rigorous minutia the minimum details of a relative or a friend that we
evoke through him, we are positive that he sees, since it could not be
something created by his imagination, although there are people whose
prevention leads them to deny their own evidence. What is even more
awkward is that in order to refute what they don’t want to admit, they
explain those facts with causes even more difficulty to understand than
the ones we offer.
The descriptions provided by Mr. Adrien, however, are not always in-
fallible. With that, as with any other Science, when an anomaly is present-
ed, it is necessary to search for the cause since the cause of an exception
frequently does confirm the general rule. In order to understand this fact
we must not lose sight of what we have already said about the apparent
form of the spirits. Such a form depends on the perispirit whose nature,
essentially flexible, is subjected to all changes that the spirit may wish to
implement. Leaving the material envelope the spirit carries along its ethe-
real envelope which constitutes another kind of body. In it’s a normal state
that body bears a human shape but not exactly mirrored, trace by trace,
particularly from someone deceased for some time already. In the initial
moments following death, when there still is a bond between the two
existences, the similarity is greater. Such similarity, however, fades away
while the separation takes place and the spirit becomes stranger to its last
corporeal envelope. However, the spirit can always recover that initial ap-
pearance both in its looks as well as with respect to its outfit, whenever the
spirit considers useful to be recognized. In general, however, this requires
a great effort and will power. Thus, it is not surprising that in certain
cases there isn’t similarity in every detail: the main features are sufficient.
Also to the medium such investigation is not carried out effortlessly,
becoming painful if repeated several times. The common visions aren’t a
cause of any fatigue to the medium because he is not involved except with
the general aspects. It is the same that happens when we observe a crowd:
we see everything; all individuals stick out to our eyes, with their distinc-
tive traces, but without those traces impressing our senses to the point of
describing everybody. In order to precisely describe them we would need
to concentrate, paying attention to the smallest details that we want to
analyze, only with the difference that under ordinary circumstances we
concentrate our eyes onto a material and invariable form, whereas in the
case of the vision the eyes rest on an essentially fluid-like form, which can
change by the simplest action of the will.
Then, we must learn to consider things as they are; let us consider
them in themselves and as a function of their properties. Let us not forget
that with Spiritism we do not handle the inert matter but with intel-
ligences that have their free will and, consequently, we cannot submit
to our caprices nor force them to act according to our own will, as if we
were displacing a pendulum. We will deviate whenever we want to take
our exact Sciences as a starting point to the spiritist observations. That is
why the common Science is incompetent with such a subject; it is exactly
like the musician who wanted to judge Architecture from a musical point
Spiritism reveals to us a new order of ideas, of new forces, new ele-
ments, of phenomena which are not absolutely based on what we know.
In order to judge them it is necessary to understand that we need to lib-
erate ourselves from all prejudices and preconceived ideas. Above all, we
need to enroot this truth: outside those things that we know there may be
something else, if we don’t want to be ridiculed by the absurd idea, which
is the child of our pride, of believing that God keeps no more secrets from
From the above, it is understandable that delicate influences may act
upon the production of the spiritist phenomena. There are others, how-
ever, which deserve a not less serious attention.
As we said, once the spirit is undressed from its material body, it
keeps all its will and freedom of thought that is even greater than when
alive; the spirit has susceptibilities that we would hardly understand;
something that frequently seems simple and natural to us may hurt and
displeases the spirit; an inadequate question may shock and hurt them;
they show us their independence by not doing what we want them to do,
whereas sometimes they do things that we would not even remember
having asked. That is why the requests for proofs and out of curios-
ity that they rarely respond satisfactorily are essentially antipathetic to
them. The serious spirits do not respond to that and under no circum-
stance they would serve as motive of entertainment.
It is then comprehensible that the intention may strongly influence
over the spirits mood to present themselves under this or that appearance,
to the eyes of the clairvoyant medium; and finally, as they do not have a
given appearance unless it is convenient to them, they only do that when
there is a serious and useful reason.
There is another reason that somehow is connected to what we could
call Spiritist Physiology. The vision of the spirit by the medium occurs
through a kind of fluid-like radiation that comes from the spirit towards
the medium; the latter one absorbs, so to speak, and assimilates the rays.
If the medium is alone or surrounded by sympathetic persons, united
by intention and thoughts, those rays concentrate on him; then the vi-
sion is clear and precise and in such a way that the appearances show
a remarkable accuracy. If, on the contrary, the medium is surrounded
by antipathetic influences and divergent and hostile thoughts; if there is
no worshiping, the fluid-like radiation disperses and is absorbed by the
environment; hence there is a kind of cloud, projected over the spirit, not
allowing a distinction of details. The same would happen to a light beam
with or without a reflector.
Another less material comparison can help us to understand the phe-
nomenon. We all know that the enthusiasm of a speaker is stimulated by
the sympathy and attention received from the audience and if the speaker
is otherwise distracted by the rumors, by a lack of attention and ill man-
ners, its thoughts will no longer be free: they disperse and the resources
scarce out. A spirit that is influenced by an absorbent environment finds
itself in the same condition: instead of having the radiations focused onto
one point they spread out, losing strength.
We must add one consideration to the preceding ones, one whose
importance will be easily understood by everyone who knows the progress
of the spiritist phenomena. It is a known fact that there are several causes
which may preclude a given spirit from attending our appeal at the time
of the evocation: the spirit may be reincarnate or busy somewhere else.
Well, the medium must distinguish, among the spirits that show
up almost always simultaneously, the one who is wanted; in case the
spirit is not there, the medium may confuse with another spirit, equally
sympathetic to the person who is evoking. The medium then describes
the spirit, not being able to ensure that it is the evoked spirit or another
one. However, if the spirit who showed up is serious the identity will be
revealed. Once questioned about this the spirit may explain the cause of
error and tell us who in fact is speaking.
A less obvious evocation can also be harmful for a different reason.
Each one of us has companions, spirits that sympathize with our defects
and our qualities. Such spirits are good or bad according to the individuals.
The larger the number of people gathered the larger the variety of spirits
and the higher the possibilities of finding antipathies. Then, if there are
hostile persons in the meeting, be it through malicious thoughts or by
frivolous character, or even from systematic incredulity, these will attract
non-benevolent spirits who occasionally hinder manifestations of every
kind, both written and visual. Hence the need to position ourselves in the
most favorable conditions if we want serious manifestations: the results
justify the means. The spiritist manifestations are not something with
which we can amuse ourselves and go unpunished. If you want serious
things, be serious then, in the strictest meaning of the word, otherwise
you will be toys in the hands of frivolous spirits who will make fun of you.