Special Mediums

185. Besides the categories of mediums we have enumerated, mediumship presents an infinite variety of shades which constitute what are called special mediums, who possess peculiar aptitudes not yet defined, according to the qualities and knowledge of the manifesting spirit.

185. Besides the categories of mediums we have listed, mediumship has an infinite variety of shades. These give rise to what are called special mediums. They have particular abilities that have not yet been defined, depending on the qualities and knowledge of the spirit manifesting itself.

The nature of the communication always sustains a relation to the nature of the spirit, and bears the seal of his elevation or inferiority, his knowledge or ignorance; but, merit being equal in a hierarchical point of view, he has undoubtedly a propensity to engage in one thing rather than another; the rapping spirits, for instance, never depart from physical manifestations; and among those who give intelligent manifestations are spirit poets, musicians, painters, moralists, scientists, physicians, &c. We speak of spirits of a middle order, for, once arrived at a certain degree, the aptitudes are blended in the unity of perfection. But, besides the aptitude of the spirit, there is that of the medium, who is an instrument for him, more or less suitable, more or less flexible, and in whom he discovers special qualities that we cannot appreciate.

The nature of a communication always reflects the nature of the spirit. It bears the mark of his advancement or inferiority, his knowledge or ignorance. But even spirits of equal rank undoubtedly prefer to engage in different activities. Rapping spirits, for example, never go beyond physical manifestations. Among those who produce intelligent manifestations are spirit poets, musicians, painters, moralists, scientists, physicians, and others. We are speaking of spirits of a middle order. Once spirits reach a certain degree, their abilities blend together in the unity of perfection. But besides the spirit's abilities, there are those of the medium, who serves as his instrument. The medium may be more or less suitable and more or less flexible. The spirit discovers special qualities in the medium that we cannot recognize.

Let us make a comparison: a very skillful musician has in his hands several violins, which, to the ordinary eye, will all be very good instruments, but between which the consummate artist distinguishes a great difference; he perceives therein shades of exceeding delicacy, which make him choose some and reject others, shades which he comprehends rather by intuition than by anything he can define in them. It is the same with respect to mediums; with equal qualities in the medianimic power, the spirit will give the preference to one or to the other, according to the kind of communication he desires to make. Thus, for instance, persons, as mediums, write admirable poems, though in the ordinary conditions they never knew how, nor could compose two verses; others, on the contrary, who are poets, and who, as mediums, have been able to write only prose, in spite of their desire.

Let us make a comparison. A very skilled musician has several violins. To an ordinary observer, they would all seem like very good instruments. But the accomplished artist sees a great difference between them. He notices extremely subtle distinctions that lead him to choose some and reject others. He understands these distinctions more by intuition than by anything he can define. It is the same with mediums. Even when mediums have equal mediumistic powers, a spirit will prefer one or another. The choice depends on the kind of communication the spirit wishes to make. For example, some people write admirable poems as mediums, though normally they never knew how or could compose two lines. Others are poets, yet as mediums they have been able to write only prose, despite wishing otherwise.

The same with drawing, music, &c.

The same applies to drawing, music, and so on.

There are those who, without having, by themselves, any scientific knowledge, have a more special aptitude for receiving scientific communications; others are for historical studies; others serve more easily as interpreters for spirit moralists; in a word, whatever may be the flexibility of the medium, the communications he receives with most facility have, generally, a special seal; there are even those who never emerge from a certain circle of ideas, and when they are taken from that, they have but incomplete, laconic, and often false, communications. Aside from the causes of aptitude, the spirits communicate more or less willingly by such or such an intermediary, according to their sympathies; so, all other things being equal, the same spirit will be much more explicit with certain mediums, solely because they suit him better.

Some people have no scientific knowledge themselves, yet have a special aptitude for receiving scientific communications. Others are suited to historical studies. Still others more easily serve as interpreters for spirits who teach morality. In short, however flexible a medium may be, the communications he receives most easily generally have a distinctive character. Some mediums never move beyond a certain range of ideas. When they are taken beyond it, their communications are incomplete, brief, and often false. Apart from differences in aptitude, spirits communicate more or less willingly through particular mediums, depending on their affinities. So, all other things being equal, the same spirit will be much more explicit with certain mediums, simply because they suit him better.

186. It would then be an error, if, having at hand a good medium, even one who writes with the utmost facility, we should from that alone expect to obtain good communications of all kinds. The primary condition certainly is, to be assured of the source where they emanate, that is, of the qualities of the spirit who transmits them; but it is not the less necessary to be careful of the qualities of the instrument given to the spirit: we must, then, study the nature of the medium, as we study the nature of the spirit, for these are the two essential elements for obtaining a satisfactory result. There is a third, that plays an equally important part—the intention, the secret thought, the more or less praiseworthy sentiment of the interrogator; and so it may be said, To obtain a good communication, it must emanate from a good spirit; that this good spirit may be able to transmit it, he must have a good instrument; that he may desire to transmit it, the motive must suit him.

186. It would be a mistake to expect good communications of every kind simply because we have a good medium. This is true even if the medium writes with the greatest ease. The first condition is to be sure of the source of the communications, meaning the qualities of the spirit transmitting them. But we must also take care to consider the qualities of the instrument given to the spirit. We must therefore study the nature of the medium as we study the nature of the spirit. Both are essential to a satisfactory result. A third element plays an equally important part: the questioner’s intention, secret thoughts, and feelings, which may be more or less praiseworthy. So it may be said: To obtain a good communication, it must come from a good spirit. For this good spirit to be able to transmit it, he must have a good instrument. For him to want to transmit it, the motive must suit him.

The spirit, who reads in the thought, judges if the question proposed merits a serious answer, and if the person who addresses him is worthy to receive it: in a contrary case, he does not lose his time sowing good seed on stony ground; and then trifling, mocking, spirits take his place, because, troubling themselves very little about the truth, they do not look at things so closely, and are usually but little scrupulous as to the end or means.

The spirit can read thoughts and judges whether the question deserves a serious answer. He also judges whether the person asking is worthy to receive one. If not, he does not waste his time sowing good seed on stony ground. Then frivolous, mocking spirits take his place. Because they care little about the truth, they do not examine things so closely. They are usually not very scrupulous about their ends or their means.

We here sum up the principal kinds of mediumship, before presenting a kind of synoptical list, comprising those we have already described in the preceding chapters, indicating the numbers of those to which we shall add further details.

Here we summarize the main kinds of mediumship before presenting an overview. The list includes those we described in earlier chapters and gives the numbers of those we will discuss in more detail.

We have grouped the different varieties of mediums by analogy with causes and effects, but do not propose there shall be anything absolute in this classification. Some are frequently met, others are rare and exceptional, which we have taken care to mention. These last indications have all been furnished by spirits, who, besides, have reviewed this descriptive list with an exceedingly particular care, and have completed it by numerous observations and new categories, so that it may be said to be their entire work. We have indicated by quotation marks their textual observations when we have thought it necessary to make them more prominent. They are mostly from Erastus and Socrates.

We have grouped the different types of mediums according to similarities in their causes and effects. But we do not intend this classification to be absolute. Some types are common, while others are rare and exceptional, as we have noted. The spirits provided all these details about frequency. They also reviewed this descriptive list with great care and added numerous observations and new categories. So it may be said to be entirely their work. We have placed their exact observations in quotation marks when we thought they needed greater emphasis. Most of these observations are from Erastus and Socrates.

187. Mediums may be divided into two great classes.

187. Mediums can be divided into two main groups.

Mediums for Physical Effects. Those who have the power to induce material effects or ostensible manifestations. (No. 160.)

Mediums for Physical Effects. Those who can produce physical effects or visible manifestations. (No. 160.)

Mediums for Intellectual Effects. Those who are more especially proper to receive and transmit intelligent communications. (No. 65, &c.)

Mediums for Intellectual Effects. Those who are especially suited to receive and transmit intelligent communications. (No. 65, etc.)

All the other varieties more or less directly belong to one or the other of these classes; some pertain to both. If the different phenomena produced under medianimic influence are analyzed, it will be seen that in all there is a physical effect, and that to the physical effects are most often joined an intelligent one. The boundary between the two is sometimes difficult to establish; but that is of no consequence. We comprehend under the denomination Mediums for Intellectual Effects those who can more specially serve as intermediaries for regular and continuous communications. (No. 133.)

All the other varieties belong more or less directly to one or the other of these classes. Some belong to both. If we analyze the different phenomena produced through mediumship, we see that all involve a physical effect. Most often, an intelligent effect accompanies the physical one. The boundary between the two is sometimes difficult to establish, but that does not matter. We use the term Mediums for Intellectual Effects for those especially suited to act as intermediaries for regular and continuous communications. (No. 133.)

188. Sensitive Mediums. Persons susceptible to the presence of spirits by a general or local, a vague or material impression. Most of them distinguish the spirits, good or bad, by the nature of the impression.

188. Sensitive Mediums. People who sense the presence of spirits through a general or localized impression, either vague or physical. Most can tell whether spirits are good or bad by the kind of impression they receive.

"Delicate and very sensitive mediums should abstain from communications with violent spirits, or those whose impression is painful, because of the fatigue resulting from it."

"Delicate and highly sensitive mediums should avoid communicating with violent spirits or spirits whose influence is painful. Such communications can cause fatigue."

Natural or Unconscious Mediums. Those who produce the phenomena spontaneously, without any participation of their will, and often against it. (No. 161.)

Natural or Unconscious Mediums. People who produce phenomena spontaneously, without intending to, and often against their will. (No. 161.)

Optional or Voluntary Mediums. Those who have the power of inducing the phenomena by an act of their will. (No. 160.)

Optional or Voluntary Mediums. Those who can produce the phenomena by an act of will. (No. 160.)

"Whatever may be this will, they could do nothing should the spirits refuse, which proves the intervention of a foreign power."

"Whatever this will may be, they could do nothing if the spirits refused. This proves that an outside power intervenes."

189. Tipping Mediums. Those by whose influence noises and rappings are produced. A very common variety, with or without the will.

189. Tipping Mediums. People whose influence produces noises and rapping sounds. This is a very common type of medium, whether the effects are intentional or not.

Moving Mediums. Those who produce the movement of inert bodies. Very common. (No. 61.)

Moving Mediums. Those who cause objects to move. Very common. (No. 61.)

Mediums for Translations and Suspensions. Those who produce the aerial translations and the suspension in space, without support, of inert bodies. There are those who can raise themselves. More or less rare, according to the development of the phenomenon; very rare in the latter case. (Nos. 75, &c., and No. 80.)

Mediums for Translations and Suspensions. These mediums move objects through the air and suspend them in space without support. Some can raise themselves. They are more or less rare, depending on how fully the phenomenon develops. Those who can raise themselves are very rare. (Nos. 75 and following, and No. 80.)

Musical Mediums. They induce the playing of instruments without contact. Very rare. (No. 74, question 24.)

Musical Mediums. They cause instruments to play without touching them. Very rare. (No. 74, question 24.)

Mediums for Apparitions. Those who can induce fluidic or tangible apparitions visible to those present. (No. 100, question 27, and No. 104.)

Mediums for Apparitions. Those who can produce fluidic or tangible apparitions visible to those present. (No. 100, question 27, and No. 104.)

Mediums for Materialization. Those who can serve as auxiliaries to the spirits, to bring material objects. A variety of the moving mediums, and mediums for translations. Exceptional. (No. 96.)

Mediums for Materialization. Those who can help spirits bring material objects. A type of moving medium and medium for translations. Exceptional. (No. 96.)

Nocturnal Mediums. Those who obtain certain physical effects only in obscurity. I give the answer of a spirit to the question, if these mediums may be considered as forming a variety.

Nocturnal Mediums. Those who produce certain physical effects only in darkness. I give a spirit's answer to the question of whether these mediums may be considered a distinct type.

"A specialty may certainly be made of it; but this phenomenon pertains rather to surrounding conditions than to the nature of the medium or the spirits. I should add that some escape this influence of the surroundings, and that most of the nocturnal mediums could, by practice, succeed as well in the light as in the darkness. This variety is not very numerous; and it must be said, that under cover of this condition, which allows so much liberty in the employment of tricks, ventriloquism, and acoustic pipes, charlatans have too often played upon credulity, passing themselves off for mediums in order to make money. But what matter? Private as well as public jugglers will be cruelly unmasked, and the spirits will prove to them that it is not good to interfere with their affairs. Yes, I repeat it, certain charlatans will be rapped over the fingers in a rude enough fashion to disgust them with the part of false mediums. Besides, all that is but for a time.

“Someone can certainly specialize in it. But this phenomenon has more to do with the surroundings than with the nature of the medium or the spirits. I should add that some are unaffected by their surroundings. With practice, most nighttime mediums could do as well in the light as in the dark. There are not many mediums of this kind. But darkness allows great freedom to use tricks, ventriloquism, and acoustic pipes. Under its cover, charlatans have too often exploited people’s credulity, posing as mediums to make money. But what does that matter? Tricksters, whether private or public, will be harshly exposed. The spirits will show them that it is unwise to interfere in their affairs. Yes, I repeat, certain charlatans will have their fingers rapped hard enough to put them off posing as mediums. Besides, all this is only temporary.”

"Erastus."

"Erastus."

Pneumatographic Mediums. Those who obtain direct writing. A very rare phenomenon, and one very easy to imitate by jugglery. (No. 177.)

Pneumatographic Mediums. Those who obtain direct writing. This is a very rare phenomenon, and it is very easy to fake with tricks. (No. 177.)

Remark. The spirits have insisted, against our opinion, in classing direct writing among the physical phenomena, for the reason, they say, that "intelligent effects are those by which the spirits use the cerebral material of the medium, which is not the case in direct writing; the action of the medium is here wholly material, while with the writing medium, even when entirely mechanical, the brain always plays an active part."

Remark. Against our opinion, the spirits have insisted on classifying direct writing as a physical phenomenon. They give this reason: "Intelligent effects are those in which spirits use the medium's brain matter. This is not the case with direct writing. In direct writing, the medium's action is entirely physical. But with a writing medium, the brain always plays an active part, even when the writing is entirely mechanical."

Healing Mediums. Those who have the power of healing or soothing by laying on of hands, or by prayer.

Healing Mediums. Those who can heal or soothe through prayer or by laying on hands.

"This faculty is not essentially medianimic; it belongs to all true believers, whether they are mediums or not; it is often only an exaltation of magnetic power, fortified, in case of need, by the concurrence of good spirits." (No. 175.)

"This ability is not necessarily mediumistic. It belongs to all true believers, whether they are mediums or not. Often, it is only a heightened magnetic power, strengthened by the help of good spirits when needed." (No. 175.)

Excitative Mediums. Persons who have the power of developing in others, by their influence, the faculty of writing.

Excitative Mediums. People whose influence can develop the ability to write in others.

"This is rather a magnetic effect, than mediumship proper, for nothing proves the intervention of a spirit. In all cases it belongs to the order of physical effects. (See chapter on the Formation of Mediums.)

"This is more of a magnetic effect than mediumship itself, because nothing proves that a spirit is involved. In all cases, it is a physical effect. (See the chapter on the Formation of Mediums.)

190. Hearing Mediums. Those who hear spirits. Quite common. (No. 165.)

190. Hearing Mediums. People who hear spirits. They are quite common. (No. 165.)

"There are many who imagine they hear, when it is only imagination.".

"Many people think they hear something when they are only imagining it."

Speaking Mediums. Those who speak under the influence of spirits. Quite common. (No. 166.)

Speaking Mediums. People who speak under the influence of spirits. Quite common. (No. 166.)

Seeing Mediums. Those who see spirits in a waking state.

Seeing Mediums. People who see spirits while awake.

The accidental or unforeseen sight of a spirit under particular circumstances is quite frequent; but the habitual or optional sight of spirits without distinction is exceptional. (No. 167.)

It is quite common to see a spirit accidentally or unexpectedly under particular circumstances. But regularly seeing spirits, or seeing them at will, regardless of which spirits they are, is rare. (No. 167.)

"It is an aptitude to which the actual state of the organs is opposed; this is why you must not always believe the word of those who say they see spirits."

"The current state of the organs prevents this ability. That is why you should not always believe people who say they see spirits."

Inspired Mediums. Those to whom thoughts are suggested by spirits, most often against their will, be it for the ordinary acts of life, or for great intellectual labors. (No. 182.)

Inspired Mediums. People to whom spirits suggest thoughts, most often against their will. These thoughts may concern ordinary daily activities or major intellectual work. (No. 182.)

Mediums for Presentiments. Persons who, under certain circumstances, have a vague intuition of ordinary future events. (No. 184.)

Mediums for Presentiments. People who, in certain circumstances, have a vague sense of ordinary future events. (No. 184.)

Prophetic Mediums. A variety of the inspired or presentiment mediums; they receive, by God's permission, and with more precision than presentiment mediums, the revelation of future events of a general interest, and which they are charged to make known to men for their instruction.

Prophetic Mediums. These are a type of inspired or presentiment medium. With God's permission, they receive revelations of future events of general interest, with greater precision than presentiment mediums. They are entrusted with making these events known to people for their instruction.

"If there are true prophets, still more are there of false ones, and of those who take the dreams of their imagination for revelations, when they are not impostors who pretend to be prophets, from ambition." (See Book on Spirits, No. 624, Characters of the true prophets.)

"If there are true prophets, there are even more false ones. Some mistake the dreams of their imagination for revelations. Others are impostors who pretend to be prophets out of ambition." (See Book on Spirits, No. 624, Characteristics of true prophets.)

Somnambulistic Mediums. Those who, in a state of somnambulism, are assisted by spirits. (No. 172.)

Somnambulistic Mediums. People who are helped by spirits while in a state of somnambulism. (No. 172.)

Ecstatic Mediums. Those who, in a state of ecstasy, receive revelations from spirits.

Ecstatic Mediums. People who receive revelations from spirits while in a state of ecstasy.

"Many ecstatics are the sport of their own imagination, and of deceiving spirits, who profit by their exaltation. Those who deserve perfect confidence are very rare."

"Many people in ecstatic states are misled by their own imagination and by deceitful spirits who take advantage of their heightened state. Very few deserve complete trust."

Painting and Drawing Mediums. Those who paint or draw under the influence of spirits. We speak of those who obtain serious things, for this name cannot be given to certain mediums who are made to draw, by mocking spirits, things so grotesque that the merest scholar would disavow them. Frivolous spirits are imitators. At the time when the remarkable drawings of Jupiter appeared, there arose a great number of pretended drawing mediums, with whom the mocking spirits amused themselves by making them draw the most ridiculous things. One of them, among others, wishing to outdo the drawings of Jupiter, in dimensions, at least, if not in quality, made a medium draw a monument covering sheets enough to have reached two stories high. Many others drew so-called portraits which were veritable caricatures. (Revue Spirite, August, 1858.)

Painting and Drawing Mediums. These mediums paint or draw under the influence of spirits. We mean those who produce serious work. The name cannot be given to certain mediums whom mocking spirits make draw grotesque things. Even the most inexperienced student would disown such drawings. Frivolous spirits are imitators. When the remarkable drawings of Jupiter appeared, many people claimed to be drawing mediums. Mocking spirits amused themselves by making these people draw the most ridiculous things. One such spirit wanted to surpass the drawings of Jupiter, at least in size, if not in quality. It made a medium draw a monument on enough sheets of paper to reach two stories high. Many others drew what they called portraits, but these were really caricatures. (Revue Spirite, August, 1858.)

Medium Musicians. Those who execute, compose, or write music under the influence of spirits. There are mechanical, semi-mechanical, intuitive, and inspired medium musicians; the same as for literary communications. (See Mediums for Musical Effects.)

Medium Musicians. People who perform, compose, or write music under the influence of spirits. As with literary communications, medium musicians may be mechanical, semi-mechanical, intuitive, or inspired. (See Mediums for Musical Effects.)

191. Writing or Psychographic Mediums. Those who have the faculty of writing under the influence of spirits.

191. Writing or Psychographic Mediums. People who can write under the influence of spirits.

Mechanical Writing Mediums. Those whose hand receives an involuntary impulse, and who have no consciousness of what they write. Very rare. (No. 179.)

Mechanical Writing Mediums. Their hands move involuntarily, and they are unaware of what they write. Very rare. (No. 179.)

Semi-mechanical Mediums. Those whose hand moves involuntarily, but who have instantaneous consciousness of the words or phrases as they write them. The most common. (No. 181.)

Semi-mechanical Mediums. Their hands move involuntarily, but they are instantly aware of the words or phrases as they write them. These are the most common mediums. (No. 181.)

Intuitive Mediums. Those to whom the spirit communicates by the thought, and whose hand is guided by the will. They differ from inspired mediums, insomuch as these last have no need to write, while the intuitive medium writes the thought suggested to him instantaneously on any given and induced subject. (No. 180.)

Intuitive Mediums. These are mediums to whom the spirit communicates through thought and whose hand is guided by the will. They differ from inspired mediums, who do not need to write. An intuitive medium writes down the thought suggested to them instantly on any given and prompted subject. (No. 180.)

"They are very common, but also very subject to error, because often they cannot distinguish what emanates from the spirits, and what from their own ideas."

"They are very common, but they are also prone to error. This is because they often cannot tell what comes from spirits and what comes from their own ideas."

Polygraphic Mediums. Those whose writing changes with the spirit who communicates, or who are apt to reproduce the writing the spirit had during his life. The first case is very common; the second—that of the identity of the writing—is more rare. (No. 219.)

Polygraphic Mediums. Mediums whose handwriting changes depending on the spirit communicating, or who can reproduce the spirit's handwriting from life. The first case is very common. The second, in which the handwriting is identical, is rarer. (No. 219.)

Polyglot Mediums. Those who have the faculty of speaking or writing in languages unknown to them. Very rare.

Polyglot Mediums. Those who can speak or write in languages they do not know. Very rare.

Illiterate Mediums. Those who write as mediums, without knowing how to read or write in the ordinary state.

Illiterate Mediums. People who write as mediums but cannot read or write in their ordinary state.

"More rare than the preceding; there is a much greater material difficulty to overcome."

"Rarer than the preceding ones. There is a much greater physical difficulty to overcome."

192. Novice Mediums. Those in whom the faculty is not yet fully developed, and who lack the necessary experience.

192. Novice Mediums. Those whose ability is not yet fully developed and who lack the necessary experience.

Unproductive Mediums. Those who can succeed in obtaining only insignificant things—monosyllables, signs, or letters, without connection. (See chapter on Formation of Mediums.)

Unproductive Mediums. Those who can obtain only insignificant things: monosyllables, signs, or disconnected letters. (See the chapter on Formation of Mediums.)

Formed or Complete Mediums. Those in whom the medianimic faculties are completely developed, who transmit the communications they receive with facility and promptitude, without hesitation. It may be readily supposed that this result is not obtained without practice, while with novice mediums the communications are slow and difficult.

Formed or Complete Mediums. These are mediums whose mediumistic abilities are fully developed. They transmit the communications they receive easily, quickly, and without hesitation. This level is not reached without practice. By contrast, communications through novice mediums are slow and difficult.

Laconic Mediums. Those whose communications, though easy, are brief and without development.

Laconic Mediums. Those whose communications come easily but are brief and lack detail.

Explicit Mediums. The communications they obtain have all the fullness and extent that a perfect writer can attain.

Explicit Mediums. The communications they receive are as full and detailed as those of a perfect writer.

"This aptitude is due to the expansion and the facility of combination of the fluids; spirits seek them to treat subjects which require full development."

"This ability comes from the expansion of the fluids and the ease with which they combine. Spirits seek them out to address subjects that require full development."

Experienced Mediums. Facility of execution is an affair of habit, often acquired in a short time, while experience is the result of a serious study of all the difficulties presented in the practice of Spiritism. Experience gives the medium the tact necessary to appreciate the nature of the spirits, who manifest themselves, to judge their qualities, good or bad, by the minutest signs, to discern the frauds of deceiving spirits, who shelter themselves under the appearance of truth."

Experienced Mediums. Ease of practice comes with habit and is often acquired quickly. Experience, however, comes from seriously studying all the difficulties involved in practicing Spiritism. Experience gives mediums the skill to understand the nature of the spirits who manifest themselves. It helps them judge the spirits' good or bad qualities by the smallest signs. It also helps them detect the tricks of deceiving spirits who hide behind the appearance of truth."

The importance of this quality, in default of which all others are without real utility, may be easily comprehended; the trouble is, many mediums confound experience, fruit of study, with aptitude, product of organization; they believe themselves "passed masters" because they write easily; they repudiate all advice, and become the prey of lying and hypocritical spirits, who take them captive by flattering their pride. (See after, chapter on Obsession.)

It is easy to understand the importance of this quality. Without it, all other qualities have no real use. The trouble is that many mediums confuse experience, which comes from study, with aptitude, which comes from their natural makeup. They believe they are "past masters" because they write easily. They reject all advice and fall prey to lying and hypocritical spirits, who capture them by flattering their pride. (See the later chapter on Obsession.)

Flexible Mediums. Those in whom the faculty is most easily adapted to various kinds of communications, and by whom all spirits, or nearly all, can manifest themselves spontaneously, or by invocation.

Flexible Mediums. These mediums can most easily adapt their ability to different kinds of communication. All or nearly all spirits can manifest through them, either spontaneously or when called upon.

"This variety of mediums approach very nearly to sensitive mediums."

"This type of medium is very similar to sensitive mediums."

Exclusive Mediums. Those by whom one spirit manifests himself by preference, and even to the exclusion of all others.

Exclusive Mediums. Mediums through whom one spirit prefers to manifest, sometimes to the exclusion of all other spirits.

"This is always owing to a defect in flexibility; when the spirit is good, he may attach himself to the medium from sympathy, and with a praiseworthy object; when he is bad, it is always with a view to bringing the medium into subjection to him. It is a defect rather than a good quality, and almost obsession." (See chapter on Obsession.)

"This is always due to a lack of flexibility. If the spirit is good, he may attach himself to the medium out of sympathy and for a worthy purpose. If he is bad, he always intends to bring the medium under his control. This is a flaw rather than a good quality, and it is almost obsession." (See chapter on Obsession.)

Mediums for Invocation. Flexible mediums are most fitted for this kind of communication, and to the questions in detail that may be addressed to spirits. There are, under this head, mediums who are entirely special.

Mediums for Invocation. Flexible mediums are best suited for this kind of communication and for asking spirits detailed questions. Some mediums specialize entirely in this kind of communication.

"Their answers are almost always limited to a restricted outline, incompatible with the development of general subjects."

"Their answers are almost always brief outlines, which cannot adequately develop general topics."

Mediums for Spontaneous Dictations. They receive, by preference, spontaneous communications from spirits who come without being called. When this faculty is special with a medium, it is difficult, sometimes even impossible, to make an invocation by him.

Mediums for Spontaneous Dictations. These mediums mainly receive spontaneous messages from spirits who come without being called. When a medium specializes in this ability, it is difficult, sometimes even impossible, to summon a spirit through them.

"Yet they are better furnished than those of the preceding shade. Understand that by furnishing here is understood cerebral material; for there needs often, I will even say always, a greater amount of intelligence for spontaneous dictations than for invocations. Understand here, by spontaneous dictations, those which really deserve this name, and not a few incomplete phrases, or some ordinary thoughts to be found in every human head-piece.

"Yet they are better equipped than those of the preceding shade. By equipped, I mean supplied with brain material. For spontaneous dictations often, I would even say always, require more intelligence than invocations. By spontaneous dictations, I mean those that truly deserve the name. I do not mean a few incomplete phrases or ordinary thoughts found in every human mind."

193. Versifying Mediums. They obtain, more easily than others, communications in verse. Very common for bad verses, very rare for good ones.

193. Versifying Mediums. They receive communications in verse more easily than other mediums. Mediums who receive bad verse are very common. Those who receive good verse are very rare.

Poetic Mediums. Without obtaining verse, the communications they receive are somewhat vaporous and sentimental; nothing expresses roughness: they are, more than others, suited to the expression of tender and affectionate expressions. All is vague, and it would be useless to ask anything exact of them. Very common.

Poetic Mediums. The communications they receive are not verse, but they are somewhat dreamy and sentimental. There is nothing harsh in them. These mediums are better suited than others to expressing tender and affectionate feelings. Everything is vague, and it would be useless to ask them for anything precise. Very common.

Positive Mediums. Their communications have, in general, a character of clearness and precision which is easily accommodated to circumstantial details and exact teachings. Quite rare.

Positive Mediums. Their communications are generally clear and precise, making them well suited to specific details and exact teachings. Quite rare.

Literary Mediums. They have neither the vagueness of poetic mediums, nor the matter of fact of positive mediums; but they discuss with sagacity; their style is correct, elegant, and often remarkably eloquent.

Literary Mediums. They are neither as vague as poetic mediums nor as matter-of-fact as positive mediums. Instead, they discuss subjects with insight. Their style is polished, elegant, and often remarkably eloquent.

Incorrect Mediums. They can obtain very good things, thoughts of irreproachable morality; but their style is diffuse, incorrect, full of repetitions and improper terms.

Incorrect Mediums. They can receive very good messages with morally impeccable ideas. But their style is wordy and incorrect, with many repetitions and unsuitable words.

"Material incorrectness of style is, generally speaking, the fault of want of intellectual culture of the medium, who is not, in this respect, a good instrument for the spirit; the spirit attaches little importance to it; for him, the essential thing is the thought, and he leaves you free to give it a suitable form. It is not the same with the false and illogical ideas a communication may enclose; they are always an indication of the inferiority of the spirit."

"Errors in style are generally due to the medium's lack of intellectual education. In this respect, the medium is not a good instrument for the spirit. The spirit attaches little importance to style. For the spirit, the essential thing is the thought, and it leaves you free to give that thought a suitable form. But false and illogical ideas in a communication are different. They always indicate the spirit's inferiority."

Historical Mediums. Those who have a special aptitude for historical developments. This faculty, like all the others, is independent of the knowledge of the mediums; for unlearned persons, and even children, are often seen to treat of subjects far above their mental caliber. A rare variety of positive mediums.

Historical Mediums. Those who have a special ability to describe historical developments. Like all such abilities, this one is independent of the medium's knowledge. Uneducated people, and even children, often discuss subjects far beyond their mental capacity. This is a rare type of positive medium.

Scientific Mediums. We do not say scientists, for they may be very ignorant, and, notwithstanding that, they may be more especially suited to communications relating to the sciences.

Scientific Mediums. We do not call them scientists, because they may know very little. Even so, they may be especially suited to communications about science.

Medical Mediums. Their speciality is to serve more easily as interpreters to spirits for medical prescriptions. They must not be confounded with healing mediums, for these absolutely do nothing but transmit the thought of the spirit, and have, by themselves, no influence. Quite common.

Medical Mediums. Their specialty is serving as interpreters for spirits giving medical prescriptions. They should not be confused with healing mediums. Medical mediums do nothing but transmit the spirit's thoughts. They have no influence of their own. They are quite common.

Religious Mediums. They receive, more especially, communications of a religious character, or those that treat questions of religion without regard to their beliefs or their habits.

Religious Mediums. They receive mostly religious messages or messages about religious questions, regardless of their own beliefs or habits.

Moral Philosophic Mediums. Their communications have usually for their object questions of morals and higher philosophy. Very common for morals.

Moral Philosophic Mediums. Their communications usually deal with questions of morality and higher philosophy. They are very common for moral questions.

"All these shades are varieties of aptitudes of good mediums. As to those who have a special aptitude for certain communications, scientific, historical, medical, or others, beyond their actual caliber, be sure they have possessed these knowledges in another existence, and that they have remained with them in a latent state; they make a part of the cerebral material necessary to the spirit who manifests himself; they are the elements which facilitate the way for him to communicate his own ideas; for these mediums are but instruments for him, more intelligent and more easily managed than an animal would be. Erastus."

"All these shades are varieties of ability found in good mediums. Some mediums have a special ability to convey scientific, historical, medical, or other communications beyond their present knowledge. Be sure that they possessed this knowledge in another life and that it has remained dormant within them. This knowledge forms part of the mental material needed by the spirit who manifests himself. It helps him communicate his own ideas. For these mediums are only instruments for him, more intelligent and easier to manage than an animal would be. Erastus."

Mediums for Trivial and Obscene Communications. These words indicate the kind of communications that certain mediums habitually receive, and the nature of the spirit who makes them. Whoever has studied the spirit world in all the degrees of its scale, knows that there are those whose perversity equals that of the most depraved men, and who are pleased to express their thoughts in the grossest terms. Others, less abject, are contented with trivial expressions. These mediums should desire to be relieved from the preference these spirits accord them, and should envy those who, in the communications they receive, have never had an unwholesome word. One must have a strange aberration of ideas, and an utter divorce from good sense, to believe such language could be that of good spirits.

Mediums for Trivial and Obscene Communications. These words describe the communications certain mediums usually receive and the nature of the spirit behind them. Anyone who has studied every level of the spirit world knows that some spirits are as wicked as the most depraved people. They take pleasure in expressing their thoughts in the crudest terms. Others are less vile and content themselves with trivial expressions. These mediums should wish to be free of the attention these spirits give them. They should envy those who have never received an unwholesome word in their communications. It takes a strangely distorted mind and a complete lack of good sense to believe such language could come from good spirits.

194. Calm Mediums. They always write with a certain slowness, and without experiencing the least agitation.

194. Calm Mediums. They always write somewhat slowly and without any agitation.

Rapid Mediums write with a rapidity greater than they could voluntarily, in the ordinary state; spirits communicate with them with the velocity of lightning; it might be said, they have a superabundance of fluid, which permits their instantaneous identification with the spirit. This quality has sometimes its inconvenience, the rapidity of the writing making it very difficult to read for any other but the medium.

Rapid Mediums write faster than they could voluntarily in their ordinary state. Spirits communicate with them at lightning speed. One might say that these mediums have an excess of fluid, allowing them to identify instantly with the spirit. This ability sometimes has a drawback. The writing is so fast that anyone other than the medium may find it very difficult to read.

"It is also very fatiguing, for it expends too much fluid uselessly."

"It is also very tiring because it wastes too much fluid."

Convulsive Mediums. They are in an almost feverish state of over-excitement; their hand, and sometimes their whole person, is agitated with a trembling they cannot master. The primary cause is, without doubt, in the organization, but it depends also much on the nature of the spirits who communicate with them; good and benevolent spirits always make a gentle and agreeable impression; the bad, on the contrary, a painful one.

Convulsive Mediums. They are in an almost feverish state of overexcitement. Their hand, and sometimes their whole body, trembles uncontrollably. The main cause is undoubtedly their physical makeup. But it also depends greatly on the nature of the spirits who communicate with them. Good and benevolent spirits always have a gentle and pleasant effect. Bad spirits, on the contrary, have a painful one.

"Mediums should use but rarely their medianimic faculty, where the too frequent use of it may affect the nervous system." (Chapter on Identity, distinction between good and bad spirits.)

"Mediums should rarely use their mediumistic ability when using it too often may affect their nervous system." (Chapter on Identity, distinction between good and bad spirits.)

195. We mention them summarily to memorize and complete the list; but they will be developed by and by in the special chapters,—On the Moral Influence of Mediums; On Obsession; On Identity of Spirits; and others to which we call particular attention; the influence which the qualities and whims of the mediums can exercise on the certainty of communications, and who are those we can reasonably consider imperfect mediums, or good ones, will then be seen.

195. We mention them briefly here as a reminder and to complete the list. But we will discuss them more fully later in the special chapters: On the Moral Influence of Mediums, On Obsession, On Identity of Spirits, and others. We call particular attention to these chapters. They will show how mediums' qualities and whims can affect the reliability of communications. They will also show whom we can reasonably regard as imperfect mediums or good ones.

196. Obsessed Mediums. Those who cannot rid themselves of importunate and deceiving spirits, but who are not deceived.

196. Obsessed Mediums. Those who cannot get rid of persistent, deceitful spirits, but are not deceived by them.

Fascinated Mediums. Those who are directed by deceiving spirits, and are deluded in the nature of the communications they receive.

Fascinated Mediums. Mediums who are guided by deceptive spirits and misled about the nature of the communications they receive.

Subjugated Mediums. Those who are subjected to a moral, and often material domination, on the part of bad spirits.

Subjugated Mediums. Those who are morally, and often physically, controlled by bad spirits.

Trifling Mediums. Those who do not accept their faculty as serious, and use it only for amusement, or for futile things.

Trifling Mediums. Those who do not take their ability seriously and use it only for amusement or trivial things.

Indifferent Mediums. Those who draw no moral profit from the instructions, and in no way modify their conduct or their habits.

Indifferent Mediums. Those who gain no moral benefit from the instructions and do not change their behavior or habits.

Presumptuous Mediums. Those who pretend that they alone are en rapport with superior spirits. They believe in their own infallibility, and regard as inferior and erroneous all that does not emanate from them.

Presumptuous Mediums. Those who claim that they alone are in contact with superior spirits. They believe they cannot be wrong. They regard everything that does not come from them as inferior and mistaken.

Haughty Mediums. Those who are vain of the communications they receive; they think they have nothing more to learn of Spiritism, and do not take to themselves the lessons they often receive on the part of the spirits. They are not contented with the faculties they possess; they would have all.

Haughty Mediums. These mediums are proud of the communications they receive. They think they have nothing more to learn about Spiritism. They do not apply to themselves the lessons they often receive from spirits. They are not content with the abilities they have. They want them all.

Susceptible Mediums. A variety of the haughty mediums; they are wounded by the criticisms of which their communications may be the object; they are angry at the least contradiction, and if they show what they obtain, it is to have it admired, and not to ask advice. Generally, they take an aversion to the persons who do not applaud them without reserve, and desert the reunions they cannot impose upon and control.

Sensitive Mediums. These are a type of arrogant medium. They are hurt by criticism of their communications and angered by the slightest disagreement. If they show others what they receive, they want admiration, not advice. They generally come to dislike people who do not praise them without reservation. They leave gatherings where they cannot impose their will and take control.

"Let them go and strut elsewhere, and seek ears more complaisant, or withdraw into isolation; the reunions they deprive of their presence do not sustain a very great loss. Erastus."

"Let them strut elsewhere and find more willing listeners, or go off by themselves. The gatherings they leave behind suffer no great loss. Erastus."

Mercenary Mediums. Those who sell their faculty.

Mercenary Mediums. Those who sell their ability.

Ambitious Mediums. Those who, without putting a price on their faculty, yet hope to draw from it some advantages.

Ambitious Mediums. Those who do not charge for their ability, but still hope to gain some benefit from it.

Insincere Mediums. Those who, having real faculties, simulate those they have not, for the sake of being important. The title of medium cannot be given to those who, having no medianimic faculty, produce effects only by jugglery.

Insincere Mediums. These people have genuine abilities, but pretend to have others to seem important. People with no mediumistic abilities who produce effects only through tricks cannot be called mediums.

Egotistic Mediums. Those who use their faculty only for personal use, and keep for themselves all the communications they receive.

Selfish Mediums. Those who use their ability only for themselves and keep all the communications they receive to themselves.

Jealous Mediums. Those who see with envy other mediums better appreciated, and who are their superiors.

Jealous Mediums. Those who envy other mediums who are more appreciated and superior to them.

All these bad qualities have, necessarily, their counterparts in good.

All these bad qualities necessarily have their good counterparts.

197. Serious Mediums. Those who use their faculty only for good and for really useful purposes; they would consider it profaned if used for the satisfaction of the curious and indifferent, or for trifles.

197. Serious Mediums. They use their ability only for good and for truly useful purposes. They would consider it profaned if used to satisfy curious or indifferent people, or for trivial matters.

Modest Mediums. Those who take no merit to themselves for the communications they receive, however beautiful they may be; they regard themselves, in connection with it, as strangers, and do not consider themselves proof against mystifications. Far from avoiding disinterested advice, they solicit it.

Modest Mediums. They take no credit for the communications they receive, however beautiful they may be. They see themselves as outsiders to those communications and do not think they are immune to being deceived. Rather than avoiding impartial advice, they seek it.

Devoted Mediums. Those who understand that the true medium has a mission to fulfill, and should, when it is necessary, sacrifice tastes, habits, pleasures, time, and even his material interests, to the good of others.

Devoted Mediums. Those who understand that a true medium has a mission to fulfill. When necessary, they should sacrifice their preferences, habits, pleasures, time, and even their financial interests for the good of others.

Certain Mediums. Those who, with facility of execution, deserve the most confidence, by their own character, the elevated nature of the spirits, whose assistants they are, and who are the least exposed to be deceived. We shall see, by and by, that this security depends not at all on the names, more or less respectable, that the spirits take.

Certain Mediums. These mediums work easily and are the most trustworthy. Their character and the elevated nature of the spirits they assist make them least likely to be deceived. We will see later that this security does not depend at all on how respectable the spirits' chosen names are.

"It is incontestable, you can readily see, that thus criticising the qualities and whims of mediums, will excite contrarieties, and even animosities, with some; but what matter? Mediumship is spreading day by day, and more and more, and the medium who would take these reflections amiss would prove one thing—that he is not a good medium, or is assisted by bad spirits. Then, too, as I have already said, it is but for a time; and bad mediums, or those who abuse or misuse their faculties, will suffer the sad consequences, as some have already done; they will learn to their cost what it is to turn to the profit of their worldly passions a gift which God has given them for their moral advancement. If you cannot lead them into the good path, pity them, for I can tell you they are cast away by God. Erastus."

“You can easily see that criticizing the qualities and whims of mediums will undoubtedly upset some and even make them hostile. But what does that matter? Mediumship is spreading more and more every day. A medium who takes offense at these reflections would prove one thing: that he is not a good medium, or that bad spirits are helping him. Besides, as I have already said, this will last only for a time. Bad mediums, and those who abuse or misuse their abilities, will suffer the sad consequences, as some already have. They will learn at their own expense what it means to use a gift from God to serve their worldly passions. God gave them that gift for their moral advancement. If you cannot lead them onto the right path, pity them. For I can tell you that God has cast them aside. Erastus.”

"This descriptive list is of great importance, not only for sincere mediums, who will truly seek, in reading it, to avoid the dangers to which they are exposed, but also for those who make use of mediums, because it will show them what they may rationally expect in it. It should be always kept in view by every one engaged in manifestations, the same as the Spirit Scale, which is its complement: these two descriptive lists sum up all the principles of the doctrine, and will contribute more than may be supposed to restore Spiritism to its true mission. Socrates."

"This descriptive list is very important for sincere mediums. As they read it, they will genuinely seek to avoid the dangers they face. It is also important for those who use mediums, because it shows them what they can reasonably expect. Everyone involved in manifestations should always keep this list in mind, along with the Spirit Scale, which complements it. Together, these two lists sum up all the principles of the doctrine. They will do more than one might suppose to restore Spiritism to its true mission. Socrates."

198. All these varieties of mediums present infinite degrees in their intensity: there are many which constitute but shades, properly speaking, but which are not the less effects of special aptitudes. It may easily be supposed that the faculty of a medium being rigorously circumscribed to one single kind is quite rare; the same medium can, doubtless, have several tendencies, but there is always a governing one, and to the cultivation of that one he should devote himself if it be useful.

198. All these varieties of mediums show countless degrees of intensity. Many differ only slightly, but these differences still result from special aptitudes. A medium’s ability is rarely limited to just one kind. The same medium can no doubt have several tendencies, but one is always dominant. If that tendency is useful, the medium should devote their efforts to developing it.

It is a serious wrong to wish to press to the development a faculty one does not possess: all those whose germs are seen to be within us should be cultivated, but to pursue the others is, in the first place, to lose time, and, in the second place, to lose, perhaps,—weaken, certainly,—those with which we are endowed.

It is a serious mistake to try to develop an ability we do not possess. We should cultivate all the abilities we show signs of having. But pursuing abilities we do not have wastes time. It may also destroy the abilities we do have, and will certainly weaken them.

"When the principle, the germ of a faculty, exists, it is always shown by unequivocal signs. By adhering to his speciality the medium may excel, and obtain grand and beautiful things; in trying to do all, he will do nothing well. Be it remarked, in passing, that the desire to extend indefinitely the circle of his faculties is a haughty presumption that the spirits never leave unpunished; the good always abandon the presumptuous, who thus become the sport of lying spirits.

"When the seed of an ability exists, it always shows itself through unmistakable signs. By sticking to his specialty, a medium may excel and achieve great and beautiful things. If he tries to do everything, he will do nothing well. It is worth noting that the desire to expand his abilities without limit is arrogant presumption. The spirits never leave such presumption unpunished. Good spirits always abandon the presumptuous, who then become playthings for lying spirits.

"Unhappily, it is not rare to see mediums discontented with the gifts they have received, and aspire, from self-love or ambition, to possess exceptional faculties, that they may be noticed; this presumption destroys their most precious quality—that of sure mediums.

"Unfortunately, it is not uncommon for mediums to be dissatisfied with the gifts they have received. Out of vanity or ambition, they wish for exceptional abilities so that they will be noticed. This presumption destroys their most precious quality: being sure mediums.

"Socrates."

"Socrates."

199. The study of the speciality of mediums is necessary, not only for these, but for the invocator. According to the nature of the spirit whom it is desired to call, and the questions to be addressed to him, it is proper to choose the medium most suitable to the purpose; to take the first one at hand is to be exposed to the reception of incomplete or erroneous answers. Let us take a comparison from ordinary usage. An editorial, even a simple copy, would not be confided to the first comer, because he might know how to write. A musician wants a bit of singing executed, of his own composition; he has at his disposal several singers, all skillful; yet he does not take by chance: he will choose for his interpreter the one whose voice, expression, all whose qualities, in fact, best answer to the nature of the music. The spirits do the same with regard to the medium, and we should do as do the spirits.

199. Studying the particular abilities of mediums is necessary, both for the mediums and for the person calling on a spirit. The medium should be chosen to suit the spirit one wishes to call and the questions one wishes to ask. Choosing the first medium available risks receiving incomplete or incorrect answers. Let us take an example from everyday life. You would not entrust an editorial, or even a simple copy, to just anyone because they knew how to write. A musician wants a piece they have composed to be sung. Several skilled singers are available, but the musician does not choose one at random. They choose the singer whose voice, expression, and other qualities best suit the music. Spirits do the same when choosing a medium, and we should do as the spirits do.

It is, besides, to be remarked, that the shades that mediumship presents, and to which others might be added, are not always related to the character of the medium; thus, for instance, a medium naturally gay and jovial, might habitually have grave, even severe communications, and vice versa; here, again, is an evident proof that he acts under a foreign influence. We shall return to this subject in the chapter that treats of the Moral Influence of the Medium.

It is also worth noting that the various forms of mediumship do not always match the medium's character. Other forms could be added to those mentioned here. For example, a naturally cheerful and jovial medium might habitually receive serious, even severe, communications, and vice versa. This is further clear proof that the medium acts under an outside influence. We will return to this subject in the chapter on the Moral Influence of the Medium.