Marcelle de Jouvenel

Roland de Jouvenel

It has been said that Mme de Jouvenel could have written under the dictation of her own subconscious.  This would imply that her subconscious was endowed with a scientific culture that she had never acquired anywhere and which was, at the time, only within reach of a few scholars such as Teilhard de Chardin or the two Nobel Prizewinners cited in the previous post…  It would also imply that her subconscious had dictated messages to her in a style that she had never before employed…


Mme de Jouvenel had previously published, under her maiden name of Marcelle Prat, a few little worldy novels of the kind written by Francoise Sagan.  She had also done some journalism.  She had been a reporter at Le Matin.  But (1) her style was totally different from that of the messages;  (2)  she knew nothing about Science and was totally disinterested in it;  (3)  she was not at all preoccupied by religious problems.


Mrs Tristam also communicated with her son Christoper by automatic writing.

Roland de Jouvenel was a prodigiously intelligent and sensitive child.  He wrote poems, and it seems that he had the premonition of his destiny.  One day when his mother was talking to him about his studies and his exams, and said to him:

“Think of your future!”

He answered her gravely:

“Are you sure that I shall have a future?”


His messages concerning Science, in particular Physics, were shown to some physicists.  And some of them were rather surprised to find in these messages, received by Mme de Jouvenel in the form of affirmations, theories that the most audacious among them had not yet dared to emit, notably in the domain of microphysics and antimatter.  Mme de Jouvenel also submitted – without giving the origin – a few texts touching the Psychism and Biology to Father Teilhard de Chardin.  The scholar replied to her:

“I am in full agreement with the author…  We need deep re-working of our conceptions of Science.  It must inevitably gradually integrate the Psychism as a prolongation of Physics…”


Like Roland de Jouvenel, Christopher Tristam sent "information" on life after death for years to his mother.

It is therefore possible to say that the messages received by Mme de Jouvenel have opened a door to allow a glimpse of the future and knowledge of the Universe.


The messages give details on life after death and the conditions in which they are lived.  There are too many to cite.  It is better to look at the books published by Mme de Jouvenel.  However, here is a very short passage which speaks of the After-Life:

“A forest in the mist loses its materiality.  It is swallowed up in a cloudy envelope.  Know that this metamorphosis is related to the transformations through which you must pass after death…  So as not to be too cold when you leave the Earth, your interior life must be torrid.  The plains of ice, in which you will freeze, will melt if your fervour is hot like a brazier…”


Apart from the messages, Mme de Jouvenel received other manifestations.  Among others, one evening, in curious circumstances.  She had invited to her home, after dinner, a highly-placed public servant from the Prefecture who was interested in her books.  Around midnight, as this gentleman was inexplicably still there, Mme de Jouvenel began to be surprised.  Suddenly, two photos of Roland which were placed in a fan, on a piece of furniture, detached themselves on their own and floated down to land at the visitor’s feet…  He immediately rose and said to Mme de Jouvenel:

“I had asked mentally for a sign.  Now, I can leave:  the sign has been given to me…”


The great christian philosopher Gabriel Marcel accepted to preface Roland de Jouvenel's messages of which he admired the high spirituality.

What is the opinion of the Churches to these phenomena?  What is their attitude?  In a letter-preface to a remarkable work by Jean Prieur Les Temoins de l’Invisible, Gabriel Marcel, speaking of signs of survival, says this:

“We are in agreement, you and I, to be astonished, and I shall even go as far as saying, to become indignant, about the lack of response from the Churches which, except for one, it seems, appear to be more and more opposed to this need, this anguish.  What is in the balance here, without a doubt, is, as in other domains, the rather ignoble fear of being considered old-fashioned, of being judged as holding superstitious fears or hopes, which the lights emanating from progressist reason should have dissipated once and for all.  It cannot be said enough, how much a great number of priests or pastors are contaminated by a rationalism of which, however, the really new philosophers, a Berson or a Blondel, have for a long time demonstrated the weakness.  This rationalism of course takes the most varied forms, and it seems that one sees today, concluding before our eyes, the most unexpected alliances between a certain marxism and a certain freudism.  They are careful to avoid recalling, also, that Freud, at the end of his life, had discovered the interest and the importance of metapsychical research…”.

As we can see, the attitude of the Churches joins that of the strictest rationalism.  However, the signs which imply the existence of an “after-life” are many.