H. (Hippolyte) Baraduc.

The human soul : its movements, its lights, and the iconography of the fluidic invisible online

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oul, just as joy, anger or
exuberance of life.

The formula 0/0 gives the equilibrium
between the tension of vital force in us
and of universal force. From the moral
point of view, it signifies calmness, cold-
ness, indifference.

If Attr. 5/0 is a formula of vital refect-
ion, Attr. 30/0 is a formula of real
nervous affection and of hypocondriasis,

— 22 —


fluidic diseases by default of ponderat-

Such is the interpretation of some form-
ulae and their import : but it is further
necessary to consider the behaviour of
the needle, which moves gently, ponder-
ably in ponderated natures or rapidly
by jerks vrith the hysterical. The extreme-
ly nervous attract very rapidly from
40" to 50" by the right hand, the left
giving nothing.

The hysterical type shows great oscil-
lations, attracting and repelling in the
same unity of time and on the same

The more the material body is lack-
ing in force, the more the vital body
makes attractive appeals to the cosmic
life which surrounds it and with which
it establishes an intimate and harmon-
ious exchange.

The double role of the soul, its media-
tion between our body and our spirit,
reveals a foresight and a wisdom, which

— 23 —


formerly made the vital force to be con-
sidered as a mother. It was also on
the curative action of good Mother
Nature that the expectant school of
Hippocrates relied ; it was through her,
that Hippocrates awaited the return to

All these considerations bring into
prominence the final aim of the Genius
of life, which is in us, the Genius charg-
ed with the refection of the body and
with the manifestation of the spirit.
There exists therefore in us a real
physical and super-material soul, fluidic
double of the human body, the intimate
movement of which may be recorded
by the displacement of a needle at a

— What is the nature of the needle ?

A series of experiments has allowed
me to reject the action of heat and of elec-
tricity, and to bring to light a special

— 24 —


force, vital force, which I should define

Vital force is intelligence in move-
ment, concreting matter, that is to say,
that it is the creator of form. It is
that ^which models the body.

In a vacuum, — Every one knows that
heat is spread \vith difficulty in rarified
space, to witness the low temperature
of intersideral space ; vrell, I have been
able to note that the influence of vital
force, made itself felt on the apparatus,
previously placed under a bell jar, in
which there was a relative vacuum.

New Experiments. — The experiment
of our vital force acting through a block
of ice 10 centimetres thick, seemed to me
conclusive ; but since, I have learnt that
a concentrated solution of alum was
employed as the adia-thermic agent. I
therefore made the following experiment :
the glass covering of the biometer vs^as
wrapt in a sheet of alum, formed in
such a manner, that by desiccation, a

— 25 —


thickness of 1/2 millimetre of alum was
produced. Now in spite of this isolating
carapace, and as if it did not exist, the

needle had the same movements of
attraction and of repulsion.

One can then eliminate heat as a
moving agent of the needle.

— 26 —


Electricity remained. To make a con-
clusive experiment, in order to eliminate
electricity, I enveloped the apparatus
vv^ith a covering of mica, an adia-electric
body, and the needle did not ceased to
be influenced 'by the two hands.

It w^as then, definitely fixed, that the
doctor constituted his biometer with a
double adiathermic shield of alum, steep-
ed in collodion, which did not let the
heat pass, and with a adiaelectric cover-
ing of mica, v^hich did not let the elec-
tricity pass, the whole covered with silk.

To confirm the character of the vital
force with certainty, as a force indepen-
dent of heat and electricity, the doctor
took his own biometrical formula with
the double-coated apparatus and that
during ninety days. Then, he noted how
his biometrital formula varied with his
state of soul and bodily condition.

This justified him in saying that the
movement of the needle is not produced
by the climateric conditions but the
observed formula was the expression of

— 27 —


the degree and of the nature of his
personal vitality. As conclusion, it clearly
follows from these experiments, that it
is neither the climateric conditions, nor
the calorific and electric phenomena of
our material body which disturb the
needle, but our own animistic move-
ments, those of the soul in its physical
and psychical manifestations.

These fair experiments carried on for
three months on his own vital soul, by
a living observer by the side of his
apparatus, is a real page of the psycho-
physionomy of the soul ; it reveals his
states corresponding to the formulae
taken. The biometrical formula by its
sign and its interpretation, therefore,
expresses the behaviour, the movement,
the polarisation, even the direction of the
human soul.


— 28 —


Technical and theoretical statement
of Iconography

In what Iconography differs from Photography. — How
the sensitive plate received the impressions. — The force
wrested from the occult. — The former science of occultism.
— The four factors in the production of images (icones). —
The projections of the human spirit. — The attractive current
of animation. — The best formula for a result.

— 29 —


Technical and theoretical statement of



The capital phenomenon
consists in how the sensitive
plate, which is thought not
to receive any impression in
the dark, is impressed.

The silver salts are con-
verted, not only by what we
call exterior solar light and
by electric fulguration, but
also by the intimate light of
the soul.

Dr, H. Baraduc.

Iconography, that is to say the fixation
by the image of the invisible vibrations,
has nothing in common with solar photo-
graphs, in which the light of the sun
produces the forms and the reversed
outlines of an object on a plate put beyond
the focus of the lense.

— 31 -


In Iconography, I have not studied the
solar light, reflected by photographed
objects, as an impressing agent of the
plate; on the contrary, I have always
attempted to affect this same plate by
waves, by emanations, by the intimate
vibrations of the invisible or visible objects
in more or less obscurity.

I have especially sought to obtain the
signatures of hidden forces, vital and
psychical forces ^ refused up to the

Iconography, such as I believe to have
created and exposed, is based on the direct
action of the human soul acting through
the hand on the plate. Since 1893 my
experiments have taken place without
any intermediary lense, reversing the
image. Solar light is refracted in inflect-
ed foci, whilst the animistic glimmering
of man, or the force of universal life,
penetrates straight into the bodies, or
emerges without deviation and traces
itself in its very form.

The interpretation of the seen forms is


subject to discussion, as every interpretat-
ion, but in any case, the plate is impressed
in circumstances unusual to ordinary
photography, and for a quite different
use, than for which it was destined. It
should not be impressed, and never-
theless it is.

It was destined to reproduce the exterior
light of an object, instantaneously, in
daylight, or to retrace its form, the revers-
ed projections and shadows.

In iconography, the plate receives, very
slowly, no longer by the solar ray, but by
an electro-vital current (wind, breeze) or
simply by a direct emission, no longer,
the exterior light of the object, but what
is called its internal light, its intimate
soul, which it records. To produce this
image, the condensing apparatus, the
lense is not necessary. Iconography is
then not governed by laws of refraction
and inflected foci ; it is a law peculiar to
this vital force, to our soul of life, of
directly graphing itself without undergoing
transposition by the fact of its passage from

-> 33 ^


a dense surrounding into a surrounding
less dense, and such as it is in form.

To obtain this internal light, this obscure
fire of vitality, the whole consists in plac-
ing one's self in certain conditions. In any
case, here is a new chapter of higher
physics \vrested from the occult and
opening out to man a new world, that of
unkno^vn forces, belonging to the domain
of the invisible, Avhere nothing is lost,
where everything is transformed; and if
the terrestrial dust of beings, having once
existed, is refound at the present time, one
could also discover the shadows of those,
who have passed, leaving in the words of
Ovid, ,, the body to the earth, the shadow
to the tomb and the spirit to the heavens. "

One may at this very moment pay
homage to the great occultists of former
times, who have expressed by symbols
the forms and vibrations of these forces,
which they kept carefully hidden.

Since they had no photographic plates
at their disposal to reveal these forces by
fixing them, one is logically led to consider



them as inspired or prophetic. Perhaps
they also possessed means of registration
since lost, like so many other things.

In the study of the production of the
images or icones, we must consider four
factors :

1. The operator^ with his vital and
psychic power ;

2. The electric fluids and the intermed-
iate cosmic space between him and the
plate ;

3. The sensitive plate , a receptive
organ, the fixative body of the produced
current ;

4. The invisible, which does not fall
under our senses. It is this invisible
which is drawn by the human will,
forcing, the appeal and creating the attract-
ed current of ambient forces, belonging to
vitality or to universal intelligence.

The human spirit will be able likewise
to project its own fluidic psychic body, and
the plate to collect it. The whole consists
in being able to create the current ; there is
no need of a lense of any kind.

-35 -


In conclusion ; to succeed in these exper-
iments, one must kno^v how to create this
attractive current of animation, which
conbines the hierarchy of the known with
the unknown different forces, and forms an
intermediary ladder between our visible
world and the invisible world : in a word,
to elevate and lead our spirit so as to be
able to put ourselves in relationship with
the conscious forces, to act on the semi-
conscious forces, or to re-act on them in
case of need.

Kunrath has found the formula, which
shows the best state of soul to possess in
order to obtain a result.

,, Laborando, perseverando, orando. '*

,, By working, by persevering, by pray-
ing. -



L^i^hts of the vital soul. Seven luminous
movements unveiled by iconography

The soul as light. — The experimental proof of its existence

— Self-consciousness of the Spirit. — First Light. — How
the od arrives on the human body. — The formation of the
individualised cosmic life. — The exteriorisation of sensibil-
ity. — The hypnogenous points. — Second Light. — The
shower of life and of light. — The fluidic lymph of our organ-
ic cellules. — Definition of the Somod. — Its subordination
to the soul. — Its relation to the cosmic forces. — The final
manifestation of the vital cosmic force. — The rudiments of
the first vitality. — Their composition. — The proof that
they are extra-electric. — The form assumed by the exterior-
ised soul. — Third Light. — The meaning of the term "human
soul". — The soul intelligence germ and the spiritual soul. —
Of what the particular soul is a part. — The centre of the
soul-circle. — Existence of soul germ after material-fluidic
death. — Fourth Light. — The embryogeny of the Invisible.

— The fertilization of the soul germ. — How the material
body is formed around this union. — The moral atmosphere
after corporeal death. — The ascension of the soul germ. —
Fifth Light, — The complete adept. — The utilisation of the
surrounding materials. — The evolution of the human minp

-37 -

— How our fluidic forms are modulated. — The condensation
of life around the spiritual soul. — The free-will of the
human soul. — The power of the resolute spirit. — A
means of obtaining the first two lights. — The projections of
a mental image onto a plate. — What this luminous vibra-
tions is. — How to aid the exteriorisation of the image. —
The three necessary conditions for the expression of the
spirit. — Hand as agent of transmission. — The movement
of the soul without contact. — Sixth Light. — The luminous
emanations of the soul. — When fluidic exteriorisation is
remarked. — The reciprocal attraction of the projected sco-
riae. — The inconscious perspiration of the Somod. — 5^-
venth Light — The vital quintessence. — How the spirit
in prayer luminously expressed. — The ascension of the
spirit. — The demonstrable existence of the soul. — Relation
between the spirit and its manifestations. — The seven states
of the soul.



Lights of the vital soul : Seven luminous
movements unveiled by iconography.

If the biometer has already sho^vn us that
the soul was movements we shall see in this
chapter that the soul is equally light. Invis-
ible to the human eye under ordinary con-
ditions, this light possesses photo-chemical
action powerful enough to be objectivified
on a sensitive plate.

The human soul, luminous vibration and
intelligentified movement, therefore enters
the domain of physics, by giving us its own
figuration, the figuration of its form. It
also adds, by itself, the experimental proof



of its existence, similarly to that already
furnished by philosophy, logic and psy-

The spirit is only manifested by the soul,
because the soul is the luminous form, the
covering of the spirit. Not only has the
spirit the knowledge of what surrounds
it by the exterior means of the senses, but
it also has the notion of its essence. The
spirit knows itself, compares itself, feels
itself one and eternal, as Leibnitz expresses
it : ,, We know, we feel we are eternal. "
It is w^hy he rectified the aphorism : that
nothing comes to the spirit itself : ,, Nihil
est in intellectu, quod non prius fuerit in
sensu, nisi ipse intellectus. " Intelligence
perceives nothing apart from the senses, if
it is not the spirit itself.

40 —


Od, polarised thread of life, being indi-
vidualised in luminous peas. Monopolar-
ised OD being unified with a shower of
living light.

One may compare the Od to a web
having a ellipsoidal direction; its arrival
on the human body takes place according
to the needs, in columns of cohesive force
and by rounded segmentation in forms of
drops, luminous peas, animistic fragments
of the attractive cosmic force.

Plate IV. presents in a very clear manner
these peas and drops, which represent the
vital cosmic force instinctively dividing
itself to constitute particular vitalities.
The individual soul is a part of the univers-
al soul ; its separation from the whole
makes of it a special individualised form,
a particular centre, which is in communicat-
ion with the universal cosmic life in such
a manner that the vibrations or re-actions

~ 41 -


of the Cosmos or those of our cellular
vitality affect each other as if the cutaneous
surface were only a fictitious limit between
the universal force of life and the individual
force of life.

Thus is explained the presentiment of
atmospheric perturbations by the instinct-
ive soul, before the consecutive phenomen-
on, rain, sno^w or storm is produced.

The exteriorisation of sensibility, of
which M. de Rochas has made a classical
chapter of vital physiology, finds in the
graphy of this sensitive soul, which the
skin does not limit, its logical demonstration.
The single fact of making a prick felt from a
distance, v^hen the skin remains insensible,
shows, not only the outw^ard movement
of the invisible sensitive soul, but dismisses
all possibility of being interpreted by
suggestion, since the graphy of the sensit-
ive soul is taken at the point in space,
where the prick has been received.

This plate shows two bright spots: one
under the nostril, the other under the right
eye ; these are the hypnogenous points.

— 42 —


Somod, a complete animistic fluidic
body, a soul formed bij the architectural
reunion of the web of life, of the lines of
force, of peas, of odic showers, of life-

This human light is a fluidic, malleable
lymph of life, which the spirit will modulate;
it is the living substance, the sign of the
forms, which reveal the spirit. This
shower of life and of light depends on the
odic or somod-human body. It lends itself
to the needs of the creative spirit and assu-
mes the forms desired by our spiritual soul.

This fluidic bond, by its ribbons and
columns of force between the different
fluido-material systems and organs, is
similar to that cellular net, which serves
as frame, as support and as grouping to the
cellules of the whole body. This fluidic
web is the vital bond between the small life-
souls imbibed with and nourished upon odic
clouds; it is a fluidic lymphs which maintains
the existence of these milliards of life-anim-

— 4=5 —


ules, souls of our organic cellules, as serum
"nourishes the leucocytes born of the cell-
ular tissue. It would seem that the skel-
eton of man was the very materialisation
of the reticulate tissue of the fiuido-odic
body of the somod.

The somod is that fluidic spectre, which
is the intermediate agent of cosmic life and
life personified in one existence ; it is the
living luminous double of the material
body, w^hich it possesses and maintains.
The somod is itself subordinate to the soul,
whether this has or has not reached the
spiritualised phase.

The somod is that universal soul of life
in us, which respires that is to say,
aspires, draws the cosmic forces of the
universal Od, as it repels, expires the
emanations of its Ob and accompanies the
projections of the will (Psych ob) or those
of the spirit (Psychecstasis). The somod
is therefore the instrument of the spirit,
but especially the vital force which assures
the double movement of material assimil-
ation and of disassimilation.

' — 44 —


The more we advance, the more the
vital cosmic force abandons its general
character to be divided and individualis-
ed. We thus arrive at a luminous mani-
festation, w^hich is incorporated, is indi-
vidualised and gives us a type of the well-
defined living unity, the electro-vital fluidic
globule, small creation of man.

These electro-vital particles, animistic
libellules, have an intimate interior life, in
equilibrium from the centre to the peri-
phery, from the periphery to the centre.

The study of these electro-vital particles
offers a particular interest, if one considers
that these small instinctive existences are
rudiments of the first vitality, the atoms
of magic, the spirits of the elements, the
microbes of the constellations, in the
words of Marius Decrespe.

With the magnifying glass, their peripher-
ic shell is seen occupied by a vital pea

— 45 ~ .


of second light, which sometinies seems
to present a small form.

Contrary to the opinion of certain oppon-
ents, who pretend that these electro-vital
particles are purely electric, Docteur Bara-
duc affirms that the globular form is indeed
the form of the dynamic electro-vital
cellule of this small rudimentary soul of
the first plane. If the doctor could assert
that this cellule was nothing else but the
incorporated vital force, it ^vas because
he had the direct proof of its nature and
of its formation by photography and not
by electrography, that is to say in the
absence of any electricity. And these par-
ticles, no longer electro-vital but vital,
photographed no longer in the dark, but
in semi-daylight, with an apparatus, with-
out any electric instrument, are the most
tangible proof of the extra-electric nature
which they present.

They are the luminous cosmic peas pf
the force of individualised Universal Life
like the fragments of our human vital soul
(ob) being exteriorised extra cutem (beyond



the skin) ; which on contact with an elec-
tro-static tension assume a fluido-electric
covering, incorporate themselves and con-
stitute the electro-vital particles composed
of the universal od or of the human ob
enveloped in electricity.

— 47


Soul germ horn of the web of cosmic
life, intelligentified in man.

Once for all let it be said the expression
human soul must be taken in its true phys-
ical sense, not in the religious or philo-
sophic acceptation. Its point of departure
must be brought back to the phenomenon
\vhich human science can record and ^vhich
everybody may agree to define as a lumin-
ous and invisible form of the spirit ; the
intelligence soul germ is movement and
light. ^^j

Here is then a object defined in its phys-
ical conditions 61 movement, of glimmer,
of life, that is to say, by the light which is
in every soul and in every man, more or
less developed ; only one must distinguish
between the soul intelligence germ and
the spiritual soul.

The particular soul is a particle of the
original universal soul ; it is instinctive, and



departing, it remains in intimate relation,
by its instinctive side, with universal life,
w^hich is called integral life.

Every soul before its incarnation is a
wheel, then a circle, the hidden spirit of
which is the centre, the intellectual germ
of its future evolution, hence the name soul
intelligence germ, which must be given it
at its human birth.

It has been calculated that in order to
support ourselves, ^ve absorb during our
life, what a goods train could carry.

And who will estimate the amount of
vital force breathed in and out during the
same period of time T

After material and fluidic death, the
dissipated cloud of life, the soul germ alone
persists, continuing its own existence, guard-
ian of its personality, of its conscience,
capable of progressing morally or ready
for a new descent into corporeal life.

— 49 —


Spiritual soul. — The four rayed pearl,
transpierced by the divine radiation.

The sphere expresses the
soul germ. The four rayed
circle with a central point
expresses the spiritualised

Dr. H. B.

The fiuido-vital forms of what might be
called the embryongeny of the invisible,
in the act of procreation of souls and of
future beings, are identical with material
forms, with the incorporations of the
visible and anatomical embryo.

The germinative vesicule is represented
by the soul, which presents the same
dimensions, those of a little pea similar
to the luminous peas and to the electro-
vital particles. And just as the male
spermato-zoon penetrates the female ovule
to be broken there and to fertilize it, by
amalgamating its active substance with the

— 50 —


passive substance of the germinative point,
so the subtile ray of the spirit fertilizes
the soul germ by its entrance into the
animistic particle of the universal soul,
specially divided in luminous peas.

The particular soul, spiritualised by the
subtile ray of the Father, condenses its
fluidic body, its Somod, by drawing from
the general Cosmos, from the universal
soul, the cloud of its hypersensitive sub-
stance. This instinctive and cohesive force
tends to coagulate into a frozen fluid,
v^hich the spirit will modulate in form.
This almost gelatinous form at a precise
moment progressively transforms itself
into flesh by the attraction of alimentary
products during the foetal life, until birth
places on the visible plane a human soul,
already born to the fluidic life, before
being born to the terrestrial plane by the
moan and the pain.

At the carnal death, this soul intelligence
germ remains surrounded by a more or

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Online LibraryH. (Hippolyte) BaraducThe human soul : its movements, its lights, and the iconography of the fluidic invisible → online text (page 1 of 8)