The Medium's Role in Spirit Communications

223. 1. "Is the medium, at the time of exercising his faculty, in a perfectly normal state?"

223. 1. "Is the medium in a perfectly normal state while using their ability?"

"He is sometimes in a state of crisis more or less pronounced; this is what fatigues him, and why he needs rest; but more often his state does not sensibly differ from the normal state, especially in writing mediums."

"Sometimes he experiences a crisis, which may be more or less intense. This tires him, so he needs rest. But more often, his state is not noticeably different from normal, especially in the case of writing mediums."

2. "Can written or verbal communications also proceed from the spirit incarnated in the medium?"

2. "Can written or spoken communications also come from the spirit embodied in the medium?"

"The soul of the medium may communicate, like that of any other; if it enjoy a certain degree of liberty it recovers its qualities of spirit. You have the proof of this in the soul of living persons who come to visit you, and communicate to you by writing, often without your calling them.

"The medium's soul can communicate, just like any other soul. If it has some freedom, it regains its qualities as a spirit. You have proof of this in the souls of living people who visit you and communicate with you in writing, often without your calling them.

"For you must know that among the spirits you invoke, there are some who are incarnated on the earth; then they talk to you as spirits, and not as men. Why should you suppose it cannot be the same with that of the medium?"

"You should know that some of the spirits you call upon are living on earth. When they speak to you, they speak as spirits, not as people. Why do you think the same cannot be true of the medium's spirit?"

"This explanation seems to confirm the opinion of those who believe that all communications emanate from the spirit of the medium, and not from foreign spirits."

"This explanation seems to support the belief that all communications come from the medium's own spirit, not from other spirits."

"They are wrong only because they are absolute; for while it is certain that the spirit of the medium can act by himself, this is no reason that others cannot act through him."

"They are wrong only because they are too absolute. The medium's spirit can certainly act on its own. But that does not mean other spirits cannot act through the medium."

3. "How may it be known if the spirit who answers is that of the medium, or a foreign spirit."

3. "How can we tell whether the spirit answering is the medium's own spirit or another spirit?"

"By the nature of the communications. Study the circumstances and the language, and you will distinguish. It is more particularly in the state of somnambulism, or ecstasy, that the spirit of the medium manifests itself, because it is then more free; but in the normal state, it is more difficult. Besides, there are answers it is impossible to ascribe to him: this is why I tell you to study and observe."

"By the nature of the communications. Study the circumstances and the language, and you will be able to tell. The medium's spirit shows itself especially during sleepwalking or ecstasy, because it is freer then. But in the normal state, it is harder to tell. Besides, some answers cannot be attributed to the medium's spirit. That is why I tell you to study and observe."

Remark. When a person speaks to us, we readily distinguish what comes from him, or what is only an echo; it is the same with mediums.

Remark. When someone speaks to us, we can easily tell what comes from them and what is merely an echo. The same is true of mediums.

4. "As the spirit of the medium may have acquired knowledge in his former existences, which he has forgotten under his corporeal envelope, but which he remembers as spirit, can he not draw from his own sources the ideas that seem to surpass the breadth of his instruction?"

4. "The medium's spirit may have gained knowledge in previous lives. He forgets it while in his physical body, but remembers it as a spirit. Can he therefore draw on his own knowledge for ideas that seem to exceed his education?"

"That often happens in the somnambulic or ecstatic crisis; but even then there are circumstances that admit no doubt; study long and meditate."

"That often happens during a sleepwalking or ecstatic trance. But even then, some circumstances leave no room for doubt. Study for a long time and reflect."

5. "Are the communications coming from the medium always inferior to those that might be made by foreign spirits?"

5. "Are communications from the medium always inferior to those that might come from other spirits?"

"Not always; for the foreign spirit may himself be of an order inferior to that of the medium, and then speak less sensibly. It is seen in somnambulism, for then it is most often the somnambulist's spirit who manifests himself, and who yet says some very good things."

"Not always. The other spirit may be of a lower order than the medium and therefore speak less sensibly. This can be seen in sleepwalking. The sleepwalker's own spirit is most often the one that manifests itself, yet it says some very good things."

6. "Does the spirit who communicates by a medium transmit his thought direct; or has he the spirit incarnated in the medium as an intermediary?"

6. "Does a spirit communicating through a medium transmit his thoughts directly, or through the spirit embodied in the medium?"

"The spirit of the medium is the interpreter, because he is bound to the body that serves us to speak, and a chain is necessary between you and foreign spirits who communicate, as an electric wire is necessary to transmit news from afar, and at the end of the wire an intelligent person, who receives and transmits it."

"The medium's spirit is the interpreter because it is bound to the body we use to speak. A link is needed between you and the other spirits who communicate. This is like the electric wire needed to send news from far away. At the end of the wire, an intelligent person receives and passes on the news."

7. "Does the spirit incarnated in the medium influence the communications he has to transmit from foreign spirits?"

7. "Does the spirit incarnated in the medium influence the messages he conveys from other spirits?"

"Yes; if he is not in sympathy with them, he may alter their answers, and assimilate them to his own ideas and inclinations; but he does not influence the spirits themselves; he is only a bad interpreter."

"Yes. If he does not sympathize with them, he may change their answers to fit his own ideas and preferences. But he does not influence the spirits themselves. He is simply a bad interpreter."

8. "Is this the cause of the preference of spirits for certain mediums?"

8. "Is this why spirits prefer certain mediums?"

"There is no other; they seek the interpreter who best sympathizes with them, and who renders most exactly their thought. If there is not sympathy between them, the spirit of the medium is an antagonist, who brings a resistance, and becomes an ill-willed, and often unfaithful, interpreter. It is the same among you when the advice of a wise man is transmitted by a blunderer or an insincere person."

"There is no other. They seek the interpreter who sympathizes with them most and conveys their thoughts most accurately. If there is no sympathy between them, the medium's spirit becomes an opponent. It resists them and becomes an unwilling and often unreliable interpreter. The same thing happens among you when a fool or an insincere person passes on a wise person's advice."

9. "It can easily be supposed that it may be thus with an intuitive medium, but not with those who are mechanical."

9. "It is easy to suppose that this may be true of an intuitive medium, but not of mechanical mediums."

"You do not thoroughly take into consideration the part played by the medium; there is a law in it you have not yet grasped. Remember that to effect the movement of an inert body, the spirit needs a portion of animalized fluid, which he borrows from the medium, to animate, temporarily, the table, before it will obey his will. Well, understand, also, that for an intelligent communication he needs an intelligent intermediary, and that this intermediary is the spirit of the medium."

"You do not fully consider the medium's role. There is a law involved that you have not yet understood. Remember that a spirit needs some animalized fluid to move an inert body. The spirit borrows this fluid from the medium to temporarily animate the table before it can obey his will. Now understand, too, that for an intelligent communication, the spirit needs an intelligent intermediary. That intermediary is the medium's spirit."

—"This does not appear applicable to what are called talking tables; for when inert objects, such as tables, planchettes, and baskets give intelligent answers, it seems as if the spirit of the medium has nothing to do with it."

"This does not seem to apply to what are called talking tables. When objects like tables, planchettes, and baskets give intelligent answers, the medium's spirit seems to have nothing to do with it."

"That is an error; the spirit can give to the inert body a momentary, factitious life, but not intelligence: never has an inert body been intelligent. It is, then, the spirit of the medium who receives the thought unwittingly, and gradually transmits it by the help of various intermediaries."

"That is a mistake. A spirit can give a lifeless body a brief, artificial life, but not intelligence. A lifeless body has never been intelligent. So it is the medium's spirit that receives the thought without knowing it. The spirit gradually passes the thought on with the help of various intermediaries."

10. "It seems to result from these explanations that the spirit of the medium is never entirely passive."

10. "These explanations seem to show that the medium's spirit is never entirely passive."

"He is passive when he does not mingle his own ideas with those of the foreign spirit, but he is never absolutely null; his concurrence is always necessary as intermediary, even in what you call mechanical mediums."

"He is passive when he does not mix his own ideas with those of the other spirit. But he is never entirely inactive. His participation as an intermediary is always necessary, even with what you call mechanical mediums."

11. "Is there not a greater guarantee of independence in the mechanical medium than in the intuitive?"

11. "Doesn't a mechanical medium offer a greater guarantee of independence than an intuitive medium?"

"Without doubt; and for some communications a mechanical medium is preferable; but when the faculties of an intuitive medium are known, it is immaterial, according to circumstances; I mean, there are communications that require less precision."

"Of course. A mechanical medium is preferable for some communications. But when the abilities of an intuitive medium are known, the choice may not matter, depending on the circumstances. I mean that some communications require less precision."

12. "Among the different systems that have been set forth to explain the spirit phenomena, is one which consists in believing that the real mediumship is in a body completely inert—is in the basket or the card, for instance, which serves as the instrument; that the foreign spirit identifies himself with this object, and renders it not only living, but intelligent; from thence the name of inert mediums given to these objects. What do you think of it?"

12. "Several theories have been proposed to explain spirit phenomena. One holds that the real medium is a completely inert object, such as the basket or card used as an instrument. The theory holds that the foreign spirit identifies with the object and makes it both living and intelligent. This is why these objects are called inert mediums. What do you think of this theory?"

"There is but one word to say to that: if the spirit had transmitted intelligence to the card, at the same time as life, the card would write alone, without the help of the medium; it would be strange if an intelligent man should become a machine, and an inert object should become intelligent. This is one of the many systems born of a preconceived idea, and which, like so many others, fall before experience and observation."

"There is only one thing to say to that. If the spirit had given the card intelligence as well as life, the card would write by itself, without the medium's help. It would be strange for an intelligent person to become a machine and an inanimate object to become intelligent. This is one of many theories born from a preconceived idea. Like so many others, it falls apart when tested against experience and observation."

13. "A well-known phenomenon—that of tables, baskets, &c., which express, by their movements, anger or affection—might easily accredit the opinion that there is in animated inert bodies more than intelligence, even life."

13. "A well-known phenomenon involves tables, baskets, and other objects that express anger or affection through their movements. This could easily lead people to believe that these animated, inanimate objects have not only intelligence but also life."

"When a man shakes a stick in anger, it is not that the stick is angry, nor even the hand that holds the stick, but the thought that directs the hand; tables and baskets are no more intelligent than the stick; they have not one intelligent sentiment, but obey an intelligence; in a word, it is not the spirit transformed into a basket, nor even that he lives in it."

"When a man shakes a stick in anger, neither the stick nor the hand holding it is angry. The anger lies in the thought that directs the hand. Tables and baskets are no more intelligent than the stick. They have no intelligent feelings, but obey an intelligence. In short, the spirit has not turned into a basket, nor does he live in it."

14. "If it be not rational to attribute intelligence to these objects, may they be considered as a variety of mediums, designating them as inert mediums?"

14. "If it is not reasonable to attribute intelligence to these objects, may they be considered a type of medium, called inert mediums?"

"It is but a question of words, which is of little moment to us, provided you understand us. You are free to call a man a puppet."

"It is only a matter of words, and that matters little to us as long as you understand us. You are free to call a man a puppet."

15. "Spirits have but the language of thought; they have no articulate language; this is why there is, for them, but one single language; according to that, could a spirit express himself through a medium in a language he had never spoken during his lifetime, in such case, from whence would he draw the words he would use?"

15. "Spirits communicate only through thought. They do not speak in words, so they have only one language. Given this, could a spirit communicate through a medium in a language he never spoke during his lifetime? If so, where would he get the words he used?"

"You have answered your own question by saying that spirits have but one language—that of thought; this language is understood by all, as well by men as by spirits. The wandering spirit, in addressing himself to the incarnated spirit of the medium, speaks to him neither French nor English, but the universal language, which is that of thought; to translate his ideas into an articulate, transmissible language, he draws his words from the medium's vocabulary."

"You have answered your own question by saying that spirits have only one language: thought. Everyone understands this language, both humans and spirits. When a wandering spirit addresses the medium's incarnated spirit, it speaks neither French nor English. It speaks the universal language of thought. To express its ideas in words that can be communicated, it draws on the medium's vocabulary."

16. "If this be so, the spirit would be able to express himself only in the language of the medium; whereas mediums are seen to write in languages unknown to them: is that not a contradiction?"

16. "If that is true, the spirit could express himself only in the medium's language. But mediums are seen writing in languages they do not know. Isn't that a contradiction?"

"Understand, in the first place, that all mediums are not fit for this kind of exercise; and secondly, that the spirits lend themselves to it only incidentally, when they consider it may be useful; but for ordinary communications, and those of some extent, they prefer to use a language familiar to the medium, because it presents less material difficulty to overcome."

"First, understand that not all mediums are suited to this kind of exercise. Second, spirits take part in it only occasionally, when they think it may be useful. But for ordinary communications and longer ones, they prefer a language the medium knows. This presents fewer material difficulties for them to overcome."

17. "Does not the aptitude of some mediums for writing in a language foreign to them proceed from the fact of their having been familiar with this language in another existence, and that they may have preserved an intention of it?"

17. "Could some mediums write in a foreign language because they knew it in another life? Could they have retained some sense of the language?"

"That may be, certainly, but it is not a rule; the spirit can, with some effort, temporarily overcome the material resistance he encounters—exactly what happens when the medium writes in his own language words he does not understand."

"That may certainly be true, but it is not a rule. With some effort, the spirit can temporarily overcome the material resistance he encounters. This is exactly what happens when the medium writes words he does not understand in his own language."

18. "Could a person who does not know how to write serve as a writing medium?"

18. "Could someone who does not know how to write be a writing medium?"

"Yes; but you can readily imagine that there would be a great mechanical difficulty to surmount, the hand being unaccustomed to the movement necessary to form the letters. It is the same with drawing mediums, who do not know how to draw."

"Yes, but you can easily imagine the great physical difficulty involved. The hand is not used to the movements needed to form letters. The same is true of drawing mediums who do not know how to draw."

19. "Could a medium of slight intelligence transmit communications of an elevated order?"

19. "Could a medium of limited intelligence convey messages of a high intellectual order?"

"Yes, by the same means that one can write in a language unknown to him. Mediumship, properly so called, is independent of intelligence as well as of the moral qualities, and in default of a better instrument, the spirit can use the one at hand; but it is natural that, for communications of a certain order, he should prefer the medium who offers the least material obstacles. And, then, another consideration: The idiot is often an idiot only from the imperfection of his organs, but his spirit may be more advanced than you suppose; you have a proof of it by certain invocations of idiots, dead or living."

“Yes, in the same way that someone can write in a language they do not know. Mediumship itself is independent of both intelligence and moral qualities. If no better instrument is available, the spirit can use whatever is at hand. But for certain kinds of communication, the spirit naturally prefers a medium who presents the fewest physical obstacles. There is another consideration: a person with an intellectual disability often has that disability only because of imperfections in their organs. Their spirit may be more advanced than you suppose. Certain invocations of people with intellectual disabilities, living or dead, offer proof of this.”

Remark. This is a fact verified by experience; we have several times invoked living idiots, who have given proofs patent of their identity, and answered in a very sensible and even superior manner. This state is a punishment for the spirit who suffers from the constraint in which he is bound. An idiot medium may sometimes offer to the spirit who desires to manifest himself, greater resources than would be supposed. (See Revue Spirite, July, 1860, article on Phrenology and Physiognomy.)

Remark. Experience has confirmed this fact. Several times, we have invoked living people with intellectual disabilities. They gave clear proof of their identity and answered sensibly, even with exceptional intelligence. This condition is a punishment for the spirit, who suffers from the confinement in which it is held. A medium with an intellectual disability may sometimes offer a spirit wishing to manifest itself more resources than one might suppose. (See Revue Spirite, July 1860, article on Phrenology and Physiognomy.)

20. "From whence comes the aptitude of some mediums to write in verse, notwithstanding their positive ignorance of poetry?"

20. "Why can some mediums write poetry, even though they know nothing about it?"

"Poetry is a language; they can write in verse as they can write in a language they do not know; and then, too, they may have been poets in another existence; and, as you have been told, knowledge acquired is never lost to the spirit, who must attain perfection in all things. Thus, what they have known gives them, doubtless, a facility they do not have in the ordinary state."

"Poetry is a language. They can write in verse just as they can write in a language they do not know. They may also have been poets in another life. And as you have been told, the spirit never loses the knowledge it has gained. The spirit must achieve perfection in all things. So, no doubt, what they once knew gives them an ability they do not have in their ordinary state."

21. "Is it the same for those who have a general aptitude for drawing and music?"

21. "Is it the same for people with a general talent for drawing and music?"

"Yes, drawing and music are also methods of expressing the thought; spirits use the instruments that offer them the greatest facility."

"Yes, drawing and music are also ways to express thoughts. Spirits use the instruments that are easiest for them to use."

22. "Does the expression of the thought by poetry, drawing, or music, depend solely on the special aptitude of the medium, or on that of the spirit who communicates?"

22. "Does expressing a thought through poetry, drawing, or music depend solely on the medium's special ability or the communicating spirit's?"

"Sometimes on the medium, sometimes on the spirit. The superior spirits have all aptitudes, the inferior spirits have limited knowledge."

"Sometimes it depends on the medium, sometimes on the spirit. Superior spirits have all abilities. Inferior spirits have limited knowledge."

23. "Why does the man who has a transcendent talent in one existence not have it in a following one?"

23. "Why does a man with extraordinary talent in one life not have it in the next?"

"It is not always so, for often he perfects in one existence what he began in a preceding one; but it may happen that a transcendent faculty sleeps during a certain time, to leave another more free to be developed; it is a latent germ, which will be found afterward, and of which there always remain some traces, or, at least, a vague intuition."

"That is not always the case. Often he perfects in one life what he began in a previous one. But an extraordinary ability may lie dormant for a time, allowing another to develop more freely. It is a hidden seed that will be found later. Some traces of it always remain, or at least a vague intuition of it."

224. The foreign spirit doubtless understands all languages, as languages are the expression of thought, and as the spirit understands by thought; but to render this thought he needs an instrument; this instrument is the medium. The soul of the medium who receives the foreign communication can transmit it only by the organs of his body; and these organs cannot have the same flexibility for an unknown language which they have for the one familiar to them. A medium who knows only French might, incidentally, give an answer in English, for instance, should it please the spirit to do so; but spirits, who already find the human language too slow, considering the rapidity of thought, though they abridge as much as they can, are impatient of the mechanical resistance they experience; this is why they do not always do it. This is also the reason a novice medium, who writes laboriously and slowly, even in his own language, usually obtains but very brief and undeveloped answers; so the spirits recommend that only simple questions be asked through him. For those of higher bearing it needs a formed medium, who offers no mechanical difficulty to the spirit. We would not take for our reader a scholar who spells. A good workman does not like to use poor implements.

224. The foreign spirit doubtless understands all languages. Languages express thought, and the spirit understands through thought. But the spirit needs an instrument to express that thought. The medium is that instrument. The soul of the medium who receives the foreign communication can transmit it only through the body’s organs. These organs cannot handle an unfamiliar language as readily as a familiar one. A medium who knows only French might occasionally give an answer in English, for example, if the spirit wishes. But spirits already find human language too slow compared with the speed of thought. Though they shorten their messages as much as possible, they grow impatient with the mechanical resistance they encounter. That is why they do not always answer in another language. For the same reason, a novice medium who writes slowly and with difficulty, even in his own language, usually receives only brief, undeveloped answers. So spirits recommend that only simple questions be asked through him. More important questions require a trained medium who presents no mechanical difficulty to the spirit. We would not choose a student who has to spell out words to read to us. A good workman does not like to use poor tools.

Let us add another consideration of great gravity in what concerns foreign languages. Trials of this kind are always made from curiosity and for experiment, and nothing is more antipathetic to the spirits than the trials to which persons endeavor to subject them. The superior spirits never lend themselves to it, and leave as soon as this is begun. Inasmuch as they like useful and serious things, in so far they dislike to be engaged in frivolities and things without motive. Skeptics will say, "It is to convince us; and that is a useful motive, since it gains believers to their cause." To that the spirits answer, "Our cause has no need of those who have so much pride as to consider themselves indispensable: we call to us those whom we wish, and they are often the least and the most humble. Did Jesus perform the miracles demanded of him by the scribes, and what men did he use to revolutionize the world? If you desire to be convinced, you have other means than by tricks; begin first by submitting yourselves: it is not in order that the scholar should impose his will upon his teacher."

Let us add another important consideration about foreign languages. Tests of this kind are always made out of curiosity and for experimentation. Nothing is more distasteful to spirits than the tests people try to put them through. Superior spirits never take part in such tests and leave as soon as they begin. Just as they like useful and serious matters, they dislike being involved in frivolous and pointless ones. Skeptics will say, "The purpose is to convince us. That is a useful motive, since it wins believers to their cause." The spirits answer, "Our cause has no need of people who are so proud that they consider themselves indispensable. We call to us those whom we wish, and they are often the least and most humble. Did Jesus perform the miracles the scribes demanded of him? What kind of men did he use to revolutionize the world? If you want to be convinced, you have other means besides tricks. Begin by submitting yourselves. The student should not impose their will on the teacher."

It thus results that, with some exceptions, the medium renders the thoughts of the spirits by the mechanical means at his disposal, and that the expression of this thought may, and most often must, partake of the imperfection of these means; thus, the uncultured man, the peasant, might say the most beautiful things, express the most elevated, most philosophical thoughts, speaking as a peasant, for it is well known that with the spirits the thought is all.

It follows that, with some exceptions, the medium conveys the spirits’ thoughts using the means available to him. The expression of those thoughts may, and most often must, reflect the imperfections of those means. Thus, an uneducated man, a peasant, might say the most beautiful things and express the loftiest, most philosophical thoughts while speaking like a peasant. For it is well known that, with spirits, thought is everything.

This answers the objections of some critics on the subject of the incorrectness of style and of orthography with which they may reproach the spirit, and which may come from the medium, as well as from the spirit. It is frivolous to care for such things. It is not less puerile to take great pains to reproduce such faults with minute exactness, as we sometimes see done. They may be corrected without scruple, at least, unless they be a characteristic type of the spirit who communicates, in which case it is useful to preserve them, as proof of identity. Thus, for instance, we have seen a spirit constantly write Jule (without the s) in speaking to his grandson, because, during his life, he wrote it in this way, and though his grandson, who served as medium, knew perfectly well how to write his name.

This answers some critics who fault the spirit for errors in style and spelling. These errors may come from the medium as well as from the spirit. It is frivolous to care about such things. It is equally childish to take great pains to reproduce such errors exactly, as we sometimes see people do. They may be corrected without hesitation, unless they are characteristic of the spirit communicating. In that case, it is useful to preserve them as proof of identity. For example, we have seen a spirit consistently write Jule (without the s) when speaking to his grandson. The spirit wrote it that way during his life, even though his grandson, who served as the medium, knew perfectly well how to spell his name.

225. The following dissertation, given spontaneously by a superior spirit who revealed himself by communications of the highest order, recapitulates, in the clearest and most complete manner, the question of the rôle of mediums: "Whatever may be the nature of writing mediums, whether mechanical, semi-mechanical, or simply intuitive, our processes of communication with them do not essentially vary. In fact, with the incarnated spirits themselves, as with the spirits proper, we communicate solely by the radiating of our thought.

225. A superior spirit offered the following explanation without being asked. This spirit had revealed itself through communications of the highest order. The explanation sums up the role of mediums as clearly and completely as possible: "Writing mediums may be mechanical, semi-mechanical, or simply intuitive. Whatever their nature, our methods of communicating with them are essentially the same. In fact, we communicate with incarnated spirits and spirits proper solely by radiating our thoughts.

"Our thoughts do not need the clothing of words to be understood by spirits, and all spirits perceive the thought you desire to communicate to them, simply by your directing the thought toward them, and this by reason of their intellectual faculties; that is to say, a certain thought can be comprehended by certain ones according to their advancement, while to certain others the thought, awakening no remembrance, no knowledge in the depths of their heart or brain, is not perceptible to them. In such case the incarnated spirit who serves us as medium is more fit to render our thought for other incarnated beings, even should he not comprehend it, than a spirit decarnated and but little advanced could be to do so, were we forced to have recourse to his intervention; for the terrestrial being puts his body at our disposal, which the wandering spirit could not do.

"Our thoughts do not need words for spirits to understand them. All spirits perceive the thought you wish to communicate simply because you direct it toward them. They do so through their intellectual faculties. In other words, some spirits can understand a thought according to their advancement. But others cannot perceive it because it awakens no memory or knowledge deep in their heart or brain. In that case, the incarnated spirit who serves as our medium is better able to convey our thought to other incarnated beings, even if the medium does not understand it. A disembodied spirit who is not very advanced would be less able to convey it, if we had to rely on that spirit's help. That is because the earthly being puts their body at our disposal, which the wandering spirit could not do."

"Thus, when we find a medium whose brain is furnished with knowledge acquired during his actual life, and whose spirit is rich with latent anterior knowledge proper to facilitate our communications, we use him in preference, because with him the phenomenon of communication is much easier for us than with a medium whose intelligence is limited, and whose anterior knowledge may be insufficient. We will make ourselves understood by a few concise and exact explanations.

“So, when we find a medium whose mind holds knowledge acquired in this life, we prefer to use him if his spirit also has hidden knowledge from the past that can help our communications. Communication is much easier for us with such a medium than with one whose intelligence is limited and whose past knowledge may be insufficient. We will make our meaning clear with a few brief, precise explanations.

"With a medium whose actual or anterior intelligence is developed, our thought is communicated instantly, spirit to spirit, by a faculty proper to the spirit himself. In such case we find in the brain of the medium the elements suitable to give to our thought the word-clothing corresponding to the thought, and that whether the medium be intuitive, semi-mechanical, or mechanical pure. This is the reason that however great may be the number of spirits communicating through a medium, the dictations obtained by him, though proceeding from different spirits, bear the seal of form and color personal to the medium. Yes, even though the thought may be altogether strange to him, or the subject be one of the same kind he is accustomed to, or even if what we wish to say proceed in no way from him, he does not the less influence the form by the qualities, the properties belonging to his individuality. It is absolutely as when you look at different points with colored spectacles—green, white, or blue; be the point of view or objects looked at entirely opposite, or totally independent of each other, they are not the less always affected by the tint from the color of the spectacles. Or, better, let us compare mediums to those jars full of colored and transparent liquids seen in the windows of druggists; well, we are as lights that illuminate certain points of view—moral, philosophic, and internal—through mediums of blue, green, or red, in such a way that our luminous rays, obliged to pass through glasses more or less cut, more or less transparent,—that is to say, through mediums more or less intelligent,—reach the object they wish to enlighten, only with the tint, or rather the form, peculiar and special to these mediums. Finally, to end by a last comparison, we spirits are like composers of music who have composed, or would improvise, an air, and we have at hand only a piano, or a violin, or a flute, or a bassoon, or only a two-penny whistle. It is true that with the piano, the flute, or the violin, we could execute our bit in a manner very comprehensible to our auditors; and though the sounds coming from a piano, bassoon, or clarinet, may differ essentially, our composition will not be less identically the same, save for the shades of sound. But if we have at our disposal only a two-penny whistle—therein lies the difficulty for us.

"When a medium's present or earlier intelligence is developed, our thought passes instantly from spirit to spirit. It does so through a faculty belonging to the spirit itself. In the medium's brain, we find the elements needed to put our thought into corresponding words. This is true whether the medium is intuitive, semi-mechanical, or purely mechanical. For this reason, a medium's dictations bear the stamp of the medium's personal style and character. This remains true no matter how many different spirits communicate through the medium. The thought may be entirely unfamiliar to the medium, or it may concern a subject the medium knows. What we wish to say may not come from the medium at all. Even so, the medium's individual qualities still influence the form it takes. It is just like looking at different things through colored glasses, whether green, white, or blue. The views or objects may be entirely opposite or completely independent of one another. Even so, they are always affected by the color of the glasses. Or, better still, let us compare mediums to the jars of transparent colored liquid in drugstore windows. We are like lights that illuminate certain views, moral, philosophical, and internal, through mediums colored blue, green, or red. Our rays of light must pass through glass that may be cut to different degrees and may be more or less transparent. These are mediums who are more or less intelligent. The rays can therefore reach the object they wish to illuminate only with the tint, or rather the form, peculiar to each medium. Finally, let us make one last comparison. We spirits are like composers who have written a tune or wish to improvise one. We have at hand only a piano, a violin, a flute, a bassoon, or a cheap whistle. With a piano, flute, or violin, we could play our piece so that our listeners could understand it clearly. The sounds of a piano, bassoon, and clarinet may be fundamentally different. Yet our composition would remain exactly the same, apart from the differences in sound. But if we have only a cheap whistle at our disposal, that is where our difficulty lies."

"When we are obliged to use mediums but little advanced, our work becomes longer, much more tedious, because we are obliged to have recourse only to incomplete forms, which is a complication for us; for then we are forced to decompose our thought, word by word, letter by letter, which is an annoyance and fatigue for us, and a real hinderance to the promptitude and development of our manifestations.

"When we must use mediums who are not very advanced, our work takes longer and is much more tedious. We can only use incomplete forms, which makes our work more complicated. We must break down our thoughts word by word, letter by letter. This is annoying and tiring for us, and it greatly hinders the speed and development of our manifestations.

"This is why we are glad to find mediums well appointed, well furnished, armed with materials ready to work,—in a word, good instruments,—because then our périsprit, acting on the périsprit of him whom we mediumize, has only to give impulsion to the hand which serves us as a pen-holder; while with insufficient mediums we are obliged to perform a labor analogous to that we do when we communicate by rappings, designating letter by letter, word by word, each of the phrases which form the translation of the thoughts we wish to communicate.

"This is why we are glad to find mediums who are well equipped and have the materials ready for the work. In short, they are good instruments. With them, our périsprit acts on the medium's périsprit and only needs to guide the hand that holds our pen. But with inadequate mediums, we must do work like that required when we communicate through raps. We must spell out each phrase, letter by letter and word by word, to express the thoughts we wish to communicate.

"It is for these reasons we address ourselves in preference to the enlightened and instructed classes for the divulgation of Spiritism, and the development of the scriptive medianimic faculties, though it may be among these classes we meet the most skeptical, the most rebellious, and the most immoral individuals. It is for the same reason we now leave to juggling spirits, and those but little advanced, the exercise of tangible communications, of rappings, of materialization, as, among you, men but little serious prefer phenomena that strike their eyes or their ears, to those which are purely spiritual, purely psychological.

"For these reasons, we prefer to address educated and enlightened people when spreading Spiritism and developing the ability to write as a medium. Yet these may be the very people among whom we find the most skeptical, rebellious, and immoral individuals. For the same reason, we now leave tangible communications, such as rappings and materializations, to trickster spirits and less advanced spirits. Among you, too, people who are not very serious prefer phenomena that appeal to their eyes or ears over those that are purely spiritual, purely psychological."

"When we wish to work by spontaneous dictations, we act on the brain of the medium, and we mingle our materials with the elements he furnishes us, and that entirely without his will, just as if we should take the money in his purse, and arrange the different kinds in whatever order might seem to us most useful.

“When we want to give spontaneous dictations, we act on the medium’s brain. We mix our materials with the elements he provides, entirely without his willing it. It is as if we took the money from his purse and arranged the different kinds in whatever order seemed most useful to us.

"But when the medium himself desires to question us in a special manner, it is well for him to reflect seriously, in order that he may question methodically, thus facilitating our labor in answering. For, as has been told you in a former instruction, your brain is often in inextricable confusion, and it is as painful as it is difficult for us to move in the labyrinth of your thoughts. Where questions involve each other, and should be made in proper succession, it is well, it is useful, that the series of questions should be communicated in advance to the medium, so that he may identify himself with the spirit of the invocator, and be impregnated with it, because we ourselves have then much greater facility to answer, by the affinity existing between our périsprit and that of the medium who serves us as interpreter.

"But when the medium himself wishes to ask us specific questions, he should think carefully and ask them methodically. This makes it easier for us to answer. As we told you in an earlier instruction, your brain is often hopelessly confused. Moving through the maze of your thoughts is as painful as it is difficult for us. When questions are related and need to be asked in the right order, it is useful to give the medium the list in advance. This allows him to identify with the spirit of the person invoking us and become filled with it. We can then answer much more easily because of the affinity between our périsprit and that of the medium who serves as our interpreter.

"Certainly we could talk mathematics by means of a medium who seems to know nothing about it; but the spirit of this same medium may often possess this knowledge in a latent state, that is to say, personal to the fluidic being, and not to the incarnated, because his actual body is an instrument, rebellious or contrary to this knowledge. It is the same with astronomy, with poetry, with medicine, and the different languages, as well as all other knowledge pertaining to mankind. We still have the means of toilsome elaboration in use with mediums completely ignorant of the subject treated, putting together by words and letters, as in typography.

"Certainly, we could discuss mathematics through a medium who seems to know nothing about it. But that medium's spirit may often have this knowledge in a latent state. In other words, the knowledge belongs to the fluidic being, not to the incarnated person. This is because the medium's present body is an instrument that resists or works against this knowledge. The same is true of astronomy, poetry, medicine, different languages, and all other human knowledge. We also have a laborious method for use with mediums who are completely ignorant of the subject. We put the message together word by word and letter by letter, as in typesetting.

"As we have said, spirits do not need to clothe their thoughts; they perceive and communicate thought by the simple fact of its existence in them. Corporeal beings, on the contrary, perceive thought only when clothed. While the letter, the word, the substantive, the verb, the phrase, all are necessary to you in order to perceive even mentally, no visible or tangible form is necessary for us. Erastus and Timotheus."

"As we have said, spirits do not need to put their thoughts into words. They perceive and communicate thoughts simply because those thoughts exist within them. By contrast, beings with physical bodies can perceive thoughts only when they are put into words. You need letters, words, nouns, verbs, and phrases to perceive thoughts, even in your own minds. But we need no visible or tangible form. Erastus and Timotheus."

Remark. This analysis of the rôle of mediums, and of the processes by help of which the spirits communicate, is as clear as it is logical. From it results this principle—that the spirit draws, not his ideas, but the materials necessary to express them, from the brain of the medium, and that the richer this brain is in materials, the easier is the communication. When the spirit expresses himself in the language familiar to the medium, he finds within him the words all formed with which to clothe the idea; if it is a language unknown to the medium, he does not find the words, but simply the letters; the spirit then is obliged to dictate, as it were, letter by letter, exactly as you would do if you wished to make a person write German who is totally ignorant of that language. If the medium can neither read nor write, he does not possess even the letters; it is then necessary to conduct the hand, as you would that of a scholar; and there is a still greater material difficulty to overcome. These phenomena are possible; we have numerous examples of them; but it may readily be comprehended that this mode of procedure accords little with the extent and rapidity of communications, and that the spirits must prefer the most flexible instruments, or, as they express it, the mediums, from their point of view, best furnished with tools.

Remark. This analysis of the role of mediums and the ways spirits communicate is both clear and logical. It leads to this principle: the spirit draws not his ideas from the medium's brain, but the materials needed to express them. The richer the brain is in these materials, the easier communication becomes. When the spirit speaks in a language familiar to the medium, he finds ready-made words in the medium's brain to express his idea. If the language is unknown to the medium, he finds only letters, not words. The spirit must then dictate, so to speak, letter by letter. It is just as you would do if you wanted someone who knew no German to write in that language. If the medium can neither read nor write, he does not even have the letters. The spirit must then guide his hand, as you would guide a student's. This presents an even greater physical difficulty. These phenomena are possible, and we have many examples of them. But it is easy to see that this method does not allow for long or rapid communications. Spirits must therefore prefer the most flexible instruments. Or, as they put it, they prefer mediums who, from their point of view, are best equipped with tools.

If those who ask these phenomena as a means of conviction had previously studied the theory, they would know under what exceptional conditions they are produced.

If people who ask for these phenomena as proof had first studied the theory, they would know they occur only under exceptional conditions.