Mediums

159. Every person who feels, in any degree whatever, the influence of the spirits, is a medium. This faculty is inherent in man, and consequently not an exclusive privilege; so there are few in whom are not found some rudiments of it.

159. Anyone who feels the influence of spirits, even slightly, is a medium. This ability is inherent in human beings, so it is not an exclusive privilege. Few people lack it entirely.

It might thus be said that very nearly every one is a medium. Usually, this qualification is applied only to those in whom the medianimic faculty is clearly characterized, and shown by visible effects of a certain intensity, which depends on an organization more or less sensitive. It must be remarked that this faculty is not revealed in the same manner with all; mediums, usually, have a special aptitude for such or such order of phenomena, which makes as many varieties as there are kinds of manifestations. The principal are, mediums for physical effects; sensitive or impressible mediums; auditive; speaking; seeing; somnambulistic; healing; pneumatographic; writing or psychographic.

It could therefore be said that nearly everyone is a medium. Usually, though, the term applies only to those whose mediumistic ability is clearly apparent and produces visible effects of a certain intensity. This intensity depends on how sensitive their constitution is. This ability does not appear in the same way in everyone. Mediums usually have a special aptitude for one kind of phenomenon or another. There are thus as many types of medium as there are kinds of manifestations. The main types are mediums for physical effects; sensitive or impressionable mediums; hearing; speaking; seeing; somnambulistic; healing; pneumatographic; writing or psychographic.

160. Mediums for Physical Effects are more especially fit to produce material phenomena, such as movements of inert bodies, noises, &c. They may be divided into optional mediums and involuntary mediums. (See Part II., Chapters II. and IV.)

160. Mediums for Physical Effects are especially suited to producing physical phenomena, such as moving inanimate objects, making noises, and so on. They can be divided into optional mediums and involuntary mediums. (See Part II, Chapters II and IV.)

Optional Mediums are those who have a consciousness of their power, and who produce the spirit phenomena by the power of their will. This faculty, though, as we have said, inherent in the human species, is far from existing in all in the same degree; yet, if there are few persons with whom it is absolutely null, those who are capable of producing great effects, such as the suspension of heavy bodies in space, aerial translation, and, above all, apparitions, are still more rare. The most simple effects are those of rotation of an object, rapping by the raising of the object, or even within its substance. Without attaching primary importance to these phenomena, we engage not to neglect them; they may give occasion to interesting observations and aid conviction. But it is to be remarked that the faculty of producing physical effects rarely exists with those who have more perfect means of communication, as writing and speaking. Generally, the faculty diminishes in one sense in proportion as it develops in another.

Optional Mediums are aware of their power and produce spirit phenomena through their will. As we have said, this ability is inherent in the human species. But it is far from equally strong in everyone. Few people lack it entirely. Still fewer can produce great effects, such as suspending heavy objects in space, moving them through the air, and especially producing apparitions. The simplest effects are rotating an object and producing raps by lifting it or even within the object itself. We do not attach primary importance to these phenomena, but we urge readers not to neglect them. They may offer opportunities for interesting observations and help convince people. But the ability to produce physical effects is rarely found in those with more perfect means of communication, such as writing and speaking. Generally, as the ability develops in one direction, it diminishes in the other.

161. Involuntary or natural mediums are those in whom the influence is exercised without their will. They have no consciousness of their power, and often the abnormal occurrences around them seem to them nothing extraordinary; it is a part of themselves, absolutely like persons endowed with second sight, and who never suspect it. These subjects are very worthy of observation; and collecting and studying facts of this kind that may come to our knowledge should not be neglected; they show themselves at all ages, even with very young children. (See, in Chap. V., Spontaneous Manifestations.)

161. Involuntary or natural mediums are those through whom the influence acts without their will. They are unaware of their power, and the unusual events around them often seem ordinary to them. This power is part of them, just as some people have second sight without ever suspecting it. Such people are well worth observing. We should not neglect to collect and study cases of this kind that come to our attention. These abilities appear at all ages, even in very young children. (See Chapter V, Spontaneous Manifestations.)

This faculty is not, by itself, the indication of a pathological state, for it is not incompatible with perfect health. If the one who possesses it is suffering, that proceeds from a foreign cause; also therapeutic means are powerless to end it. It may, in some cases, be consecutive with a certain organic weakness, but it is never the efficient cause. No inquietude, then, can be reasonably felt in a hygienic point of view; it could produce inconvenience only if the subject, having become an optional medium, should abuse its use, because in that case there might be enfeebling of the organs, from too abundant emission of the vital fluid.

This ability is not in itself a sign of illness, since it is compatible with perfect health. If a person with this ability is suffering, the cause lies elsewhere. Medical treatment cannot eliminate the ability. In some cases, it may follow a certain physical weakness, but it never causes that weakness. There is therefore no reasonable cause for concern about health. The ability could cause harm only if a person who became a medium by choice used it excessively. In that case, an excessive release of vital fluid might weaken the organs.

162. Reason revolts at the idea of the tortures, moral and corporeal, to which science has sometimes subjected weak and delicate beings, to ascertain if there were treachery on their part; these experimentations, most often made through malice, are always injurious to sensitive organizations; there might result from them serious disorders in the economy; to make such trials is to sport with life. The sincere observer needs not these means; besides, a person familiar with these phenomena knows that they belong more to the moral than to the physical order, and that their solution will be vainly sought in our exact sciences. For the very reason that these phenomena belong to the moral order, everything that can over-excite the imagination should be avoided with the most scrupulous care. We know what accidents fear can occasion, and persons would be less imprudent if they knew all the cases of insanity and epilepsy that have their origin in the stories of the were wolf and Croquemitanie; what will it be, then, if persuaded it is the devil?

162. Reason recoils at the physical and mental torture that science has sometimes inflicted on weak and delicate people to discover whether they were cheating. These experiments are most often carried out maliciously and always harm sensitive people. They may cause serious disorders in the body. To conduct such tests is to play with life. An honest observer has no need of such methods. Besides, anyone familiar with these phenomena knows that they are more mental than physical. Their explanation will be sought in vain in the exact sciences. Because these phenomena are mental in nature, we must take the greatest care to avoid anything that might overstimulate the imagination. We know what harm fear can cause. People would be less reckless if they knew how many cases of insanity and epilepsy originate in stories of the were wolf and Croquemitanie. What, then, will happen if they are convinced it is the devil?

Those who accredit such ideas know not the responsibility they assume; they might kill. But the danger is not alone for the subject, but for those around him, who might be frightened at the thought of their house being a haunt of demons. It is this fatal belief that has caused so many acts of atrocity in times of ignorance. At the same time, with a little more discernment, they would know that, in burning the body supposed to be possessed by the devil, they could not burn the devil. Since they wish to get rid of the devil, it is he they should kill: the spirit doctrine, by enlightening us on the true cause of all these phenomena, gives him the death-blow. Thus, far from encouraging this idea, we should, as a duty of morality and humanity, combat it where it exists.

Those who support such ideas do not understand the responsibility they take on. They might kill. But the danger is not just to the person believed to be possessed. It also threatens those around that person, who might be frightened by the thought that demons haunt their house. This disastrous belief has caused many acts of cruelty in times of ignorance. But with a little more judgment, they would understand that burning a supposedly possessed body could not burn the devil. Since they want to get rid of the devil, they should kill him. The spirit doctrine delivers the death blow to the devil by teaching us the true cause of all these phenomena. Thus, far from encouraging this belief, we have a moral and humane duty to fight it wherever it exists.

What should be done when such a faculty is spontaneously developed in an individual, is to leave the phenomenon to take its natural course. Nature is more prudent than man: besides, Providence has His views, and the smallest can be an instrument of the greatest designs. But it must be conceded that this phenomenon sometimes acquires fatiguing and importunate proportions for every one⁸; here is what, in all cases, should be done. In Chapter V., on Spontaneous Physical Manifestations, we have already given some advice on this subject, saying that it is necessary to try to come into relations with the spirit, to know from him what he wants. The following method is also founded on observation. The invisible beings who reveal their presence by effects, are, in general, of an inferior order of spirits, who can be governed by moral ascendency; it is this ascendency we must endeavor to acquire.

When such an ability develops spontaneously in someone, it should be left to take its natural course. Nature is more prudent than people. Besides, Providence has his purposes, and the smallest can be an instrument of the greatest designs. But this phenomenon sometimes becomes exhausting and troublesome for everyone⁸. Here is what should be done in all cases. In Chapter V., on Spontaneous Physical Manifestations, we have already given some advice on this subject. We said that it is necessary to try to make contact with the spirit and learn what he wants. The following method is also based on observation. The invisible beings who reveal their presence through physical effects are generally spirits of a lower order. They can be governed through moral influence. We must try to gain this influence.

To obtain it, the subject must be made to pass from the state of natural to that of optional medium. Then there is produced an effect analogous to that which takes place in somnambulism. It is known that natural somnambulism generally ceases when it is replaced by magnetic somnambulism. The emancipative faculty of the soul is not stopped, but is turned into another course. It is the same with the medianimic faculty. Then, instead of arresting the phenomena, which is rarely successful, and not always without danger, the medium must be incited to produce them at will, by overawing the spirit; by this means he may be able to master him, and from a somewhat tyrannical ruler he makes of him a subordinate, and often very docile being. A fact worthy of remark, and justified by experience, is, that in such cases a child has as much, and often more, authority than an adult; new proof in support of this main point in the doctrine that the spirit is a child only by the body, and that he has, by himself, a development necessarily anterior to his actual incarnation—a development that can give him the ascendency over spirits who are his inferiors.

To obtain it, the subject must be changed from a natural medium into a voluntary medium. The effect is similar to what happens in somnambulism. Natural somnambulism generally stops when magnetic somnambulism takes its place. The soul’s ability to free itself is not stopped, but directed into another course. The same is true of the mediumistic faculty. Instead of trying to stop the phenomena, the medium should be encouraged to produce them at will by asserting authority over the spirit. Attempts to stop the phenomena rarely succeed and are not always without danger. By asserting authority, the medium may be able to master the spirit. The spirit then changes from a somewhat tyrannical ruler into a subordinate and often very obedient being. A noteworthy fact, confirmed by experience, is that a child has as much authority as an adult in such cases, and often more. This is further proof of a central point of the doctrine: the spirit is a child only in body. The spirit itself has developed before its present incarnation. That development can give it authority over spirits who are its inferiors.

The moralization of the spirit by the counsels of a third influential and experienced person, if the medium is not in a state to do it, is often a very efficacious means: we shall return to it later.

If the medium is unable to guide the spirit morally, advice from another influential and experienced person is often very effective. We will return to this later.

163. In this category of mediums seem to belong the persons endowed with natural electricity—veritable human torpedoes, producing, by simple contact, all the effects of attraction and repulsion. It would be wrong, however, to regard them as mediums, for true mediumship supposes the direct intervention of a spirit; but in the case of which we speak, conclusive experiments have proved that electricity is the only agent of these phenomena.

163. People endowed with natural electricity seem to belong in this category of mediums. They are true human torpedoes, producing all the effects of attraction and repulsion through simple contact. However, it would be wrong to regard them as mediums. True mediumship requires the direct intervention of a spirit. But in these cases, conclusive experiments have proved that electricity alone causes the phenomena.

This strange faculty, which might almost be called an infirmity, may sometimes be allied to mediumship, as may be seen in the history of the rapping Spirit of Bergzabern; but often it is completely independent. So, as we have said, the sole proof of the intervention of spirits is the intelligent character of the manifestations; wherever this character does not exist, there is the right to attribute them to a purely physical cause.

This strange ability might almost be called a disability. It may sometimes be linked to mediumship, as the story of the rapping Spirit of Bergzabern shows. But often it is completely independent of mediumship. So, as we have said, the only proof that spirits are involved is the intelligent nature of the manifestations. Wherever the manifestations show no intelligence, we are justified in attributing them to a purely physical cause.

The question is, to know if electric persons would possess a greater aptitude for becoming mediums for physical effects; we think so, but this would be the result of experience.

The question is whether electric persons have a greater aptitude for becoming mediums for physical effects. We think they do, but experience will have to show whether this is true.

164. Persons capable of perceiving the presence of spirits by a vague impression, a kind of feeling throughout the whole body, for which they can give no reason, are thus designated. This variety has no very decided character; all mediums are necessarily impressible: impressionability is rather a general than a particular quality; it is the rudimentary faculty indispensable to the development of all the others; it differs from purely physical and nervous impressionability, with which it must not be confounded; for there are persons who have not delicate nerves, and who yet feel, more or less, the presence of spirits; and others, very irritable, who have not the slightest perception of them. This faculty is developed by habit, and may acquire such a subtilty that the person endowed with it recognizes, by the impression he feels, not only the good or bad nature of the spirit at his side, but even his individuality, as a blind person recognizes, by a certain unknown sense, the approach of this or that person; he becomes, in relation to spirits, a veritable sensitive plant. A good spirit always makes a gentle and agreeable impression; that of a bad spirit, on the contrary, is painful, anxious, and disagreeable; there is, as it were, a scent of impurity.

164. This term describes people who can sense the presence of spirits through a vague, unexplained feeling throughout their bodies. This type of medium has no very distinct character. All mediums are necessarily sensitive to impressions, so sensitivity is a general quality rather than a particular one. It is the basic ability needed to develop all the others. It differs from purely physical and nervous sensitivity and must not be confused with it. Some people do not have delicate nerves, yet they feel the presence of spirits to some degree. Others are highly sensitive, yet have no perception of spirits at all. This ability develops with practice and may become very subtle. A person with this ability can then tell from the impression whether a nearby spirit is good or bad. The person can even recognize the spirit as an individual. This is like a blind person recognizing the approach of one person or another through some unknown sense. In relation to spirits, such a person becomes a true sensitive plant. A good spirit always makes a gentle and pleasant impression. A bad spirit, by contrast, makes a painful, anxious, and unpleasant impression. It is as though there were a scent of impurity.

165. They hear the voice of the spirits: it is, as we have said, in speaking of pneumatophony, sometimes an interior voice, which makes itself heard in the soul; at other times it is an exterior voice, clear and distinct as that of a living person. An auditive medium can enter into conversation with the spirits. When they are accustomed to communicate with certain spirits, they immediately recognize the character of the voice. When a person is not himself endowed with this faculty, he can communicate with a spirit by means of an auditive medium, who fills the office of interpreter.

165. They hear the voices of spirits. As we said when discussing pneumatophony, this is sometimes an inner voice heard in the soul. At other times, it is an external voice, as clear and distinct as that of a living person. An auditory medium can have conversations with spirits. When mediums regularly communicate with certain spirits, they immediately recognize the character of their voices. People who do not have this ability can communicate with a spirit through an auditory medium, who acts as an interpreter.

This faculty is very agreeable when the medium hears only good spirits, or only those he calls; but it is not the same when a bad spirit is always after him, making him hear at every moment the most disagreeable, and often the most improper things. It then becomes necessary to get rid of him by the means we indicate in the chapter on Obsession.

This ability is pleasant when the medium hears only good spirits, or only those he calls. But it is different when a bad spirit constantly pursues him. The spirit makes him hear unpleasant and often improper things at every moment. He must then get rid of the spirit by the means we describe in the chapter on Obsession.

166. Hearing mediums, who transmit only what they hear, are not, properly speaking, talking mediums; these last very often hear nothing; with them the spirit acts on the organs of speech, as he acts on the hand of writing mediums. The spirit wishing to communicate acts on the organ he finds most flexible; of one the hand, of another the speech, of another the hearing. The talking medium usually expresses himself without having a consciousness of what he says, and often says things completely beyond his customary ideas, his knowledge, or even the height of his intelligence.

166. Hearing mediums transmit only what they hear. Strictly speaking, they are not talking mediums. Talking mediums very often hear nothing. With them, the spirit acts on the organs of speech, just as it acts on the hand of writing mediums. A spirit wishing to communicate acts on the organ it finds most flexible. In one medium, it acts on the hand, in another, on speech, and in another, on hearing. A talking medium usually speaks without being aware of what he says. He often says things completely beyond his usual ideas, his knowledge, or even his level of intelligence.

Though he may be perfectly awake, and in a normal state, he rarely preserves the remembrance of what he has spoken; in a word, speech is, with him, the instrument the spirit uses, and through which another person can enter into communication, as can be done by the interposition of the hearing medium.

Though he may be fully awake and in a normal state, he rarely remembers what he has said. In short, the spirit uses his speech as an instrument. Through it, another person can communicate with the spirit, just as they can through a hearing medium.

The passivity of the hearing medium is not always so complete; there are some who have the intuition of what they say at the moment of pronouncing the words. We shall return to this variety when we treat of intuitive mediums.

Hearing mediums are not always completely passive. Some have an intuition of what they are saying as they speak. We will return to this type when we discuss intuitive mediums.

167. Seeing mediums are endowed with the faculty of seeing spirits. There are some who enjoy this faculty in the normal state; then they are perfectly awake, and preserve an exact remembrance of it; others have it only in a somnambulic state, or one bordering on somnambulism. This faculty is rarely permanent; it is almost always the effect of a momentary and fleeting crisis. All persons endowed with second sight may be placed in the category of seeing mediums. The possibility of seeing spirits in dreams most certainly results from a kind of mediumship, but does not, properly speaking, constitute seeing mediums. We have explained this phenomenon in Chapter VI., on Visual Manifestations.

167. Seeing mediums have the ability to see spirits. Some have this ability in their normal state. They are fully awake and remember exactly what they saw. Others have it only in a sleepwalking state or a state close to sleepwalking. This ability is rarely permanent. It is almost always the result of a brief, passing crisis. All people with second sight may be placed in the category of seeing mediums. The ability to see spirits in dreams certainly results from a kind of mediumship. But it does not, strictly speaking, make people seeing mediums. We have explained this phenomenon in Chapter VI., on Visual Manifestations.

The seeing medium thinks he sees with his eyes, as also those who have double sight; but in reality it is the soul that sees, because he sees as well with his eyes shut as with them open; from whence it follows that a blind person can see spirits as well as one who has the use of his eyes. This last point might give an interesting subject for study, to know if this faculty is more frequent with the blind. Spirits who have been blind have told us that, while living, they had, by the soul, a perception of certain objects, and that they were not plunged in black obscurity.

A seeing medium thinks he sees with his eyes, as do people with double sight. But it is really the soul that sees. He sees just as well with his eyes closed as with them open. It follows that a blind person can see spirits just as well as someone with sight. It might be interesting to study whether this ability is more common among blind people. Spirits who were blind have told us that, while alive, they perceived certain objects through the soul. They were not plunged into black darkness.

168. A distinction must be made between incidental and spontaneous apparitions, and the faculty proper of seeing spirits. The former are frequent, particularly at the moment of the death of persons loved or known, and who come to warn us they are no longer in the world. There are numerous examples of facts of this kind, without reckoning visions during sleep. At other times, relatives or friends, who, though a longer or shorter time dead, appear either to warn us of a danger, or to give advice, or to ask a service. The service a spirit can claim consists usually in the accomplishment of a thing he could not do while living, or in the help of prayers. These apparitions are isolated facts, which have always an individual and personal character, and do not constitute a faculty proper. The faculty consists in the possibility, if not permanent, at least very frequent, of seeing any spirit, even that of an entire stranger. It is this faculty that, properly speaking, constitutes seeing mediums.

168. We must distinguish between occasional, spontaneous apparitions and the actual ability to see spirits. Such apparitions are common, especially when loved ones or acquaintances die and come to tell us they are no longer in this world. There are many examples of this, apart from visions during sleep. At other times, relatives or friends who died recently or long ago appear to warn us of danger, give advice, or ask a favor. The favor a spirit may ask is usually to complete something it could not do while alive, or to help it through prayer. These apparitions are isolated events. They always have an individual and personal character and do not constitute an actual ability to see spirits. That ability consists in seeing any spirit, even that of a complete stranger, if not constantly, then at least very often. It is this ability that, properly speaking, makes someone a seeing medium.

Among seeing mediums there are those who see only those whom they call, and whom they describe with a perfect minuteness; they tell, to the smallest detail, their gestures, their expression of countenance, their features, costume, and even the sentiments by which they are animated. With others this faculty is still more general; they see all the surrounding spirit population go, come, and, as one might say, attend to their affairs.

Some seeing mediums see only the spirits they call. They describe them in perfect detail, down to their gestures, facial expressions, features, clothing, and even their feelings. Other mediums have a broader ability. They see all the spirits around them coming and going and, one might say, attending to their affairs.

169. One evening we were at a representation of the opera of Oberon, with a very good seeing medium. There were in the house quite a number of seats vacant, but many of which were occupied by spirits, who seemed to be taking their share in the scene; some went near certain of the spectators, and appeared to listen to their conversation. On the stage another scene was passing; behind the actors several humorous, jovial spirits amused themselves in mimicking them, imitating their gestures in a grotesque manner; others, more serious, seemed to inspire the singers, and make efforts to give them energy. One of them was constantly near one of the principal female singers; we thought his intentions a little light. Having called him, after the fall of the curtain, he came to us, and reproached us with some severity for our rash judgment. "I am not what you think," said he; "I am her guide and spirit protector; it is I who am charged to direct her." After some moments of very serious conversation, he left us, saying, "Adieu! she is at home. I must go watch over her."

169. One evening we attended a performance of the opera Oberon with a very good clairvoyant medium. Many seats were empty, but spirits occupied many of them. They seemed to be taking part in the scene. Some went up to members of the audience and appeared to listen to their conversations. Another scene was taking place onstage. Behind the actors, several humorous, cheerful spirits amused themselves by mimicking them and copying their gestures in a grotesque way. Other, more serious spirits seemed to inspire the singers and tried to give them energy. One spirit stayed close to one of the principal female singers. We thought his intentions were somewhat improper. After the curtain fell, we called him over. He came to us and rather sternly rebuked us for judging him so hastily. "I am not what you think," he said. "I am her guide and protecting spirit. I am charged with directing her." After several moments of very serious conversation, he left us, saying, "Goodbye! She is at home. I must go and watch over her."

We afterward called the spirit of Weber, the author of the opera, and asked him what he thought of the execution of his work. "It is not so very bad," said he; "but it is tame; the actors sing—that is all; there is no inspiration. Wait!" added he; "I will try to give them a little of the sacred fire." Then we saw him on the stage, hovering above the actors: a breath seemed to part from him, and spread over them, and a very visible increase of energy took place among them.

Afterward, we called on the spirit of Weber, the composer of the opera. We asked him what he thought of the performance of his work. "It is not so bad," he said, "but it is tame. The performers sing, and that is all. There is no inspiration. Wait!" he added. "I will try to give them a little of the sacred fire." Then we saw him on the stage, hovering above the performers. A breath seemed to pass from him and spread over them, and their energy visibly increased.

170. Here is another fact which proves the influence spirits exercise at their will on man. We were, as before, at a theatrical representation with another seeing medium. Having engaged in conversation with a spirit spectator, he said to us, "Do you see those two ladies alone in that private box? Well, I warrant you I will make them leave the theater."

170. Here is another fact that proves spirits can influence people at will. As before, we were at a theater performance, this time with another medium who could see spirits. We started a conversation with a spirit spectator. He said to us, "Do you see those two women alone in that private box? Well, I guarantee I can make them leave the theater."

So said, he was soon in the box, talking to the two ladies; suddenly, from having been very attentive to the play, they looked at each other, consulted together, and finally went out, and did not return. The spirit made us a comical gesture, to show that he had kept his word, but did not return, that we might ask further explanations.

Soon after saying this, he was in the box, talking to the two ladies. They had been watching the play attentively. Suddenly, they looked at each other, consulted together, and finally left. They did not return. The spirit made a comical gesture to show us that he had kept his word. But he did not return, so we could not ask for further explanations.

We have thus been many times witness of the part spirits play among the living: we have seen them at many reunions,—ball, concert, church, funerals, weddings, &c.,—and everywhere we have found them exciting the evil passions, stirring up discord, inciting brawls, and rejoicing in their prowess; others, on the contrary, combated this pernicious influence, though but rarely listened to.

We have often witnessed the role spirits play among the living. We have seen them at many gatherings, including balls, concerts, church services, funerals, and weddings. Everywhere, we found them stirring up evil passions, sowing discord, provoking fights, and taking pride in their success. Other spirits, however, fought this harmful influence, though people rarely listened to them.

171. The faculty of seeing spirits can, without doubt, be developed, but it is one of which it is best to await the natural development, without trying to call it out, if one would not wish to become the dupe of his imagination. When the germ of a faculty exists, it will be manifested of itself; from principle, we must be contented with those God has granted to us, without seeking the impossible; for then, in wishing to have too much, we risk losing what we have. When we said spontaneous apparitions are frequent, we did not intend to say that they are very common; as to seeing mediums, properly so called, they are still more rare, and we should be very careful of those who pretend to enjoy this faculty; it is prudent not to trust them except upon positive proofs. We do not mean those who are given to the ridiculous illusion of globular spirits, which we described No. 108, but of those who pretend to see spirits in a rational manner. Some persons may, doubtless, be deceived in all sincerity, but others may simulate this faculty from self-love or interest. In this case, particular account must be taken of the character, of the morality and habitual sincerity; but it is especially in the details the most certain test can be found, for they can be such as to leave no doubt; as, for instance, the exactness of the description of spirits whom the medium has never known living. The following fact is of this category:—

171. The ability to see spirits can no doubt be developed. But it is best to wait for it to develop naturally, rather than trying to bring it out. Otherwise, we risk being deceived by our imagination. When the seed of an ability exists, it will reveal itself. As a rule, we must be content with the abilities God has granted us and not seek the impossible. By wanting too much, we risk losing what we have. When we said that spontaneous apparitions are frequent, we did not mean that they are very common. True seeing mediums are rarer still, and we should be very careful of those who claim this ability. It is wise not to trust them without definite proof. We do not mean those who suffer from the ridiculous illusion of globular spirits, described in No. 108. We mean those who claim to see spirits in a rational manner. Some people may sincerely deceive themselves, but others may pretend to have this ability out of vanity or self-interest. In such cases, we must pay particular attention to their character, morality, and habitual honesty. But the surest test is found in the details, which may leave no room for doubt. One example is an accurate description of spirits the medium never knew in life. The following incident belongs to this category:

A widowed lady, whose husband frequently communicated with her, found herself one day with a seeing medium, who did not know her nor her family: the medium said to her, "I see a spirit near you."

A widow's husband often communicated with her. One day, she met with a seeing medium who did not know her or her family. The medium said to her, "I see a spirit near you."

"Ah!" said the lady, "it is, doubtless, my husband, who seldom leaves me."

"Ah!" said the lady, "it must be my husband, who rarely leaves me."

"No," answered the medium; "it is an elderly lady; her head-dress is very singular; she has a white band across her forehead."

"No," the medium answered. "It's an elderly lady. Her headwear is very unusual. She has a white band across her forehead."

From this particular and other descriptive details, the lady unmistakably recognized her grandmother, of whom she was not thinking. If the medium had wished to simulate the faculty, it was easy to follow the thought of the lady, whereas, instead of the husband, of whom she was thinking, he sees a woman with a peculiarity of head-dress, of which nothing had given him the idea. This fact proves another thing,—that the sight, with the medium, was not the reflection of any person's thought. (See No. 102.)

From this detail and others in the description, the lady unmistakably recognized her grandmother, whom she was not thinking about. If the medium had wanted to pretend he had this ability, he could easily have followed the lady's thoughts. Instead of her husband, whom she was thinking about, he saw a woman wearing a distinctive headdress. Nothing had given him the idea of the headdress. This fact proves something else: what the medium saw was not a reflection of anyone's thoughts. (See No. 102.)

172. Somnambulism may be considered as a variety of the medianimic faculty, or, rather, they are two orders of phenomena very often found combined. The somnambulist acts under the influence of his own spirit; it is his soul, which, in moments of emancipation, sees, hears, and perceives, outside the limit of the senses; what he expresses, he draws from himself; his ideas are, in general, more just than in the normal state, his knowledge more extended, because his soul is free; in a word, he lives, by anticipation, the life of spirits.

172. Somnambulism may be considered a form of mediumship. More precisely, they are two kinds of phenomena that are often found together. The somnambulist acts under the influence of his own spirit. In moments of freedom, his soul sees, hears, and perceives beyond the limits of the senses. What he expresses comes from within himself. His ideas are generally more accurate than in his normal state, and his knowledge is broader, because his soul is free. In short, he experiences the life of spirits in advance.

The medium, on the contrary, is the instrument of a foreign intelligence; he is passive, and what he says comes not from himself. To recapitulate: the somnambulist expresses his own thought, the medium that of another. But the spirit who communicates to an ordinary medium could also as well to a somnambulist; often the state of emancipation of the soul renders this communication more easy. Many somnambulists see spirits perfectly, and describe them with as much precision as the seeing mediums; they can talk with them, and transmit their thought to us; what they say beyond the circle of their own knowledge is often suggested to them by other spirits. Here is a remarkable example, where the double action of the spirit of the somnambulist and of the foreign spirit reveals itself in the most unequivocal manner.

The medium, by contrast, is the instrument of another intelligence. The medium is passive, and what he says does not come from himself. In short, the somnambulist expresses his own thoughts, while the medium expresses those of another. But a spirit who communicates with an ordinary medium could just as well communicate with a somnambulist. The soul’s state of freedom often makes this communication easier. Many somnambulists see spirits clearly and describe them as precisely as seeing mediums do. They can talk with spirits and pass their thoughts on to us. What somnambulists say beyond their own knowledge is often suggested to them by other spirits. Here is a remarkable example in which the separate actions of the somnambulist’s spirit and the other spirit are unmistakable.

173. One of our friends had for a somnambulist a young boy of fourteen or fifteen years of age, of very ordinary intelligence, and extremely limited instruction. Nevertheless, in somnambulism he gave proofs of extraordinary lucidity and great perspicacity. He excelled especially in the treatment of diseases, and made a great many cures regarded as impossible. One day he gave a consultation to a sick person, whose malady he described exactly.

173. One of our friends had a boy of fourteen or fifteen as a somnambulist. The boy had very ordinary intelligence and very little education. Nevertheless, in a somnambulistic state, he showed extraordinary lucidity and insight. He was especially skilled at treating diseases and cured many cases thought impossible to cure. One day he consulted with a sick person and described the illness exactly.

"That is not all," said they; "now you must indicate the remedy." "I cannot," he answered. "My angel doctor is not here." "What do you mean by your angel doctor?" "He who dictates to me." "It is not you, then, who see the remedies?" "Why, no; don't I tell you my angel doctor dictates them to me?"

"That's not all," they said. "Now you must tell us the remedy." "I can't," he answered. "My angel doctor is not here." "What do you mean by your angel doctor?" "The one who tells me what to say." "So you don't see the remedies yourself?" "Why, no. Didn't I tell you my angel doctor tells me what they are?"

Thus, with this somnambulist, the action of seeing the disease was that of his own spirit, who for that needed no assistance, but the indication of the remedies was given by another; this other not being there, he could say nothing. Alone, he was only a somnambulist; assisted by what he called his angel doctor, he was a somnambulistic medium.

Thus, this somnambulist saw the disease through his own spirit, without needing any help. But another spirit told him the remedies. When that spirit was absent, he could say nothing about the remedies. Alone, he was only a somnambulist. With the help of what he called his angel doctor, he was a somnambulistic medium.

174. Somnambulistic lucidity is a faculty that pertains to the organism, and which is entirely independent of the elevation, of the advancement, and even of the moral state of the subject. A somnambulist may, then, be very clear, and be incapable of solving certain questions, if his spirit be but little advanced. He who talks by himself may say good or bad, true or false things; put more or less delicacy or fastidiousness into his proceedings, according to the degree of elevation or inferiority of his own spirit; then the assistance of a foreign spirit may supply his insufficiency; but a somnambulist may be assisted by a lying, or trifling, or even a bad spirit, as well as mediums; it is here, above all, that the moral qualities have a great influence to attract good spirits. (See Book on Spirits, Somnambulism, No. 425; and in this, the chapter on the Moral Influence of the Medium.)

174. Somnambulistic lucidity is a faculty of the body. It is entirely independent of the subject's spiritual elevation, advancement, or even moral state. A somnambulist may therefore have great lucidity but be unable to answer certain questions if their spirit is not very advanced. A somnambulist who speaks on their own may say good or bad things, true or false things. They may act with more or less delicacy or refinement, depending on the elevation or inferiority of their own spirit. The help of another spirit may make up for their shortcomings. But a somnambulist, like a medium, may be helped by a lying, frivolous, or even evil spirit. It is especially in this respect that moral qualities have a strong influence on attracting good spirits. (See Book on Spirits, Somnambulism, No. 425; and in this book, the chapter on the Moral Influence of the Medium.)

175. We shall here give but a glance at this variety of mediums, because this subject requires too extended developments for our outline; we know, besides, that a doctor, one of our friends, proposes to treat it in a special work on intuitive healing. We shall say only that this kind of mediumship consists principally in the gift possessed by some persons of healing by the simple touch, by the look, even by the gesture, without the help of any medication. It will, doubtless, be said, that it is nothing but magnetism. It is evident the magnetic fluid here plays a great part; but when this phenomenon is carefully examined, it is easily seen that there is something more. Ordinary magnetization is a real treatment, continuous, regular, and methodical; in it things happen very differently. Nearly all magnetizers are capable of curing, if they know how properly to undertake it; but with healing mediums the faculty is spontaneous, and some even possess it without ever having heard of magnetism. The intervention of a hidden power, which constitutes mediumship, becomes evident under certain circumstances: it is so, particularly, when it is considered that most persons, whom we can reasonably qualify as healing mediums, have recourse to prayer, which is a real invocation. (See No. 131.)

175. We will only briefly discuss this kind of medium, because the subject requires more detail than our outline allows. We also know that a doctor who is a friend of ours plans to write a separate work on intuitive healing. We will say only that this kind of mediumship is mainly the ability some people have to heal by touch, sight, or even gesture, without medication. No doubt some will say that this is nothing but magnetism. The magnetic fluid clearly plays a major part here. But careful examination of the phenomenon easily shows that there is something more. Ordinary magnetization is a continuous, regular, and methodical treatment. Healing mediumship works very differently. Nearly all magnetizers can cure if they know how to go about it properly. But the ability of healing mediums is spontaneous. Some even possess it without ever having heard of magnetism. In certain circumstances, the intervention of a hidden power, which makes this mediumship, becomes evident. This is especially clear when we consider that most people we can reasonably call healing mediums turn to prayer, which is a real invocation. (See No. 131.)

176. Here are the answers to the following questions addressed to the spirits on this subject:—

176. Here are the answers to the following questions asked of the spirits on this subject:

1. "Can persons endowed with magnetic power be considered as forming a variety of mediums?"

1. "Can people with magnetic powers be considered a type of medium?"

"You cannot doubt it."

"You can't doubt it."

2. "Yet the medium is an intermediary between the spirits and man; but the magnetizer, drawing his strength from within himself, seems not to be the intermediary of any foreign power."

2. "Yet the medium acts as a link between spirits and people. But the magnetizer draws his strength from within himself and seems not to act for any outside power."

"It is an error: the magnetic power resides, doubtless, in the man; but it is augmented by the action of the spirits he calls to his aid. If you magnetize with a view to healing, for instance, and you invoke a good spirit, who interests himself in you and your patient, he augments your strength and your will; he directs your fluid, and gives it the necessary qualities."

"That is a mistake. The magnetic power certainly resides in the person. But the spirits he calls on for help increase it through their action. For example, suppose you magnetize someone to heal them. You call on a good spirit who cares about you and your patient. The spirit increases your strength and will. He directs your fluid and gives it the necessary qualities."

3. "But there are very good magnetizers who do not believe in spirits."

3. "But there are very good magnetizers who don't believe in spirits."

"Do you think that spirits act only on those who believe in them? Those who magnetize for good purposes are seconded by good spirits. Every man who has a desire to do good undoubtedly calls them; the same as by the desire of evil, and evil intentions, he calls the evil."

"Do you think spirits act only on those who believe in them? Good spirits help those who magnetize for good purposes. Anyone who wants to do good undoubtedly calls on good spirits. In the same way, a desire to do evil and evil intentions call on evil spirits."

4. "Would he who has the power act more efficaciously, should he believe in the intervention of spirits?"

4. "Would a person with this power act more effectively if he believed that spirits intervened?"

"He would do things you would look upon as miracles."

"He would do things you would see as miracles."

5. "Have some persons truly the gift of healing by the simple touch, without employing magnetic passes?"

5. "Do some people really have the gift of healing by touch alone, without using magnetic passes?"

"Assuredly; have you not numerous examples of it?"

“Certainly. Don’t you have many examples of it?”

6. "In this case is there magnetic action, or only influence of spirits?"

6. "In this case, is there magnetic action, or is it only the influence of spirits?"

"Both; these persons are veritable mediums, because they act under the influence of spirits; but that is not to say they would be writing mediums, as you would understand it."

"Both. These people are true mediums because they act under the influence of spirits. But that does not mean they are writing mediums as you understand the term."

7. "Can this power be transmitted?"

7. "Can this power be passed on?"

"The power, no; but the knowledge of the things necessary to its exercise where it is possessed. A person would not suspect that he has this power if he did not believe it has been transmitted to him."

"The power itself, no. But it gives people who have the power the knowledge they need to use it. A person would not suspect they had this power unless they believed it had been passed on to them."

8. "Can cures be made by prayer alone?"

8. "Can prayer alone cure people?"

"Yes, sometimes, if God permits; but perhaps the good of the sick person is that he should suffer, and then you believe that your prayers are not heard."

"Yes, sometimes, if God allows it. But perhaps it is best for the sick person to suffer. Then you believe your prayers have not been heard."

9. "Are there some forms of prayer more efficacious for that than others?"

9. "Are some forms of prayer more effective for that than others?"

"Superstition alone can attach a virtue to certain words, and ignorant or lying spirits alone can entertain such ideas in prescribing forms. Yet it may happen that, for persons not much enlightened, and incapable of understanding things purely spiritual, the employment of a formula helps to give them confidence; in this case it is not the form that is efficacious, but the faith that is increased by the idea attached to the use of the form."

"Only superstition can give certain words special power. Only ignorant or lying spirits can hold such ideas when they prescribe formulas. Yet a formula may help people feel confident if they lack understanding and cannot grasp purely spiritual things. In that case, the formula itself is not effective. Rather, the idea attached to using it strengthens their faith."

177. This name is given to mediums suitable to the obtaining of direct writing, which is not given to all writing mediums. This faculty is, as yet, extremely rare; it is, probably, developed by exercise; but, as we have said, its practical utility is limited to the patent verification of the intervention of an occult power in the manifestations. Experience alone can prove its possession: a person can try, and also ask it of a protecting spirit, through other means of communication. According to the degree of power possessed by the medium, simple marks, signs, letters, words, phrases, and even whole pages are obtained. It suffices, ordinarily, to fold a piece of paper, put it in some place designated by the spirit, for ten minutes, or a quarter of an hour, or sometimes longer. Prayer and concentration of thought are essential conditions; this is why it may be looked upon as impossible to obtain anything in a reunion of persons but little serious, or who might not be animated by sympathetic and benevolent sentiments. (See Theory of Direct Writing, Chapter VIII., Laboratory of the Invisible World, No. 127, &c., and Chapter XII., Pneumatography.)

177. This name is given to mediums able to obtain direct writing. Not all writing mediums have this ability. It is still extremely rare and probably develops with practice. But, as we have said, its practical use is limited to clearly demonstrating the intervention of an occult power in manifestations. Only experience can show whether someone has this ability. A person can try it and can also ask a protecting spirit about it through other means of communication. Depending on the medium’s degree of power, simple marks, signs, letters, words, phrases, or even whole pages may be obtained. Usually, it is enough to fold a piece of paper and put it in a place designated by the spirit. Leave it there for ten or fifteen minutes, or sometimes longer. Prayer and concentration are essential. Therefore, nothing can be expected from a gathering of people who are not serious or who lack sympathetic and benevolent feelings. (See Theory of Direct Writing, Chapter VIII., Laboratory of the Invisible World, No. 127, etc., and Chapter XII., Pneumatography.)

We shall treat, in a special manner, of writing mediums in the following chapters.

We will discuss writing mediums in detail in the following chapters.