Developing Mediums

200. We shall speak here especially of writing mediums, because that is the most wide-spread mediumship, and because it is, at the same time, the simplest and most convenient, that which gives the most satisfactory and most complete results; it is also the one all persons desire. Unhappily, up to this time there is no diagnostic that can indicate, even approximately, the possession of this faculty; the physical signs in which some have believed they could discover such indications have in them no certainty. It is found in children and in the aged, among men and among women, whatever may be the temperament, the state of health, the degree of intellectual or moral development. There is but one single means to prove its existence; that is to make the trial.

200. We will focus here on writing mediums because this is the most widespread form of mediumship. It is also the simplest and most convenient, and it gives the most satisfactory and complete results. Everyone wants this ability. Unfortunately, there is still no test that can indicate, even approximately, whether someone has it. Some have believed that physical signs could reveal it, but those signs are not reliable. The ability is found in children and older people, in men and women. It occurs regardless of temperament, health, or level of intellectual or moral development. There is only one way to find out whether someone has it: try.

Writing can be obtained, as we have seen, by means of baskets and planchettes, or directly with the hand; this last method being the easier, and, we may say, the only one at present employed, it is the one to which we shall give the preference. The process is of the simplest: it consists solely in taking pencil and paper, and the position of writing, without other preparation; but to succeed, several recommendations are indispensable.

As we have seen, writing can be obtained using baskets and planchettes, or directly by hand. Writing by hand is easier and, we may say, the only method now used. We will therefore focus on it. The process is very simple. It involves only taking a pencil and paper and sitting in a writing position, with no other preparation. But to succeed, several recommendations are essential.

201. As a material point, we recommend the avoidance of everything that can interfere with the free motion of the hand; it is even preferable that it should not rest at all on the paper. The point of the pencil should rest enough to trace, but not enough to experience any resistance. All these precautions are useless when the person has come to write easily, for then no obstacle can arrest it: these are only the preliminaries of the scholar.

201. As a practical matter, we recommend avoiding anything that could interfere with the free movement of the hand. It is even better not to rest the hand on the paper at all. The pencil point should touch the paper enough to make marks, but not enough to meet any resistance. All these precautions become unnecessary once a person can write easily, because then no obstacle can stop the writing. They are only steps for a beginner.

202. It is indifferent whether the pen or the pencil be used; some mediums prefer the pen; but it is only convenient to those who are formed and who write steadily; there are some who write with such velocity that the use of the pen would be almost impossible, or, at least, very inconvenient; it is the same when the writing is jerky and irregular, or when violent spirits are communicating, who strike with the point, and break it, tearing the paper.

202. It makes no difference whether a pen or a pencil is used. Some mediums prefer a pen, but it is convenient only for those who are trained and write steadily. Some write so fast that using a pen would be almost impossible, or at least very inconvenient. A pen is also inconvenient when the writing is jerky and irregular. The same is true when violent spirits communicate, striking with the point and breaking it or tearing the paper.

203. The desire of all who aspire to be mediums is, naturally, to be able to converse with the spirits of persons who are dear to them; but they must moderate their impatience, for communication with an especial spirit frequently offers material difficulties that render it impossible for the beginner. In order that a spirit may communicate, there must be between him and the medium fluidic relations, which are not always instantly established; it is only as the faculty is developed that the medium acquires, little by little, the fitness to enter into relation with the first comer. It may be, then, that the one with whom communication is desired may not be in propitious condition to make it, notwithstanding his presence, as it may also be that he has neither the possibility nor the permission to come at the call that is made. This is why it is best, in the beginning, not to persist in asking for one spirit to the exclusion of all others; for it often happens that fluidic relations are not established with that one most easily, whatever may be the sympathy for him. So, before expecting to obtain communications from such or such a spirit, it is necessary to press the development of the faculty, and for that purpose make a general appeal, and, above all, address yourself to your guardian angel.

203. Naturally, all who aspire to be mediums want to converse with the spirits of those dear to them. But they must be patient. Communication with a particular spirit often presents practical difficulties that make it impossible for a beginner. For a spirit to communicate, fluidic relations must exist between the spirit and the medium. These relations are not always established at once. Only as the medium’s ability develops does the medium gradually become able to connect with any spirit who comes. The spirit someone wishes to contact may not be in a suitable condition to communicate, even though present. The spirit may also be unable or not permitted to come when called. That is why beginners should not insist on asking for one spirit to the exclusion of all others. Fluidic relations with that spirit are often not the easiest to establish, however much affection the medium feels for them. So, before expecting communications from a particular spirit, the medium should work on developing the ability. To do this, make a general appeal and, above all, address your guardian angel.

There is no particular form to be used; whoever pretends to give one may boldly be taxed with jugglery, because, for spirits, form is nothing. The invocation should always be made in the name of God; it may be made in the following terms, or in something equivalent: I pray Almighty God to permit a good spirit to communicate with me, and make me write; I pray, also, my guardian angel kindly to help me, and drive away bad spirits. Then wait until a spirit manifests himself by writing something. It may be that it will be the one desired, or it may be the spirit of a stranger, or the guardian angel; in any case he generally makes himself known by writing his name; but then comes the question of identity, one that requires the most experience, for there are few beginners who are not liable to be deceived. We treat of this afterward in a special chapter.

There is no particular form to follow. Anyone who claims to provide one can confidently be accused of trickery, because form means nothing to spirits. The invocation should always be made in the name of God. It may use the following words or something similar: I pray to Almighty God to allow a good spirit to communicate with me and make me write. I also pray that my guardian angel will kindly help me and drive away bad spirits. Then wait for a spirit to make itself known by writing something. It may be the spirit you wanted, a stranger, or your guardian angel. In any case, the spirit generally makes itself known by writing its name. But then comes the question of identity. This requires the most experience, because few beginners are safe from being deceived. We discuss this question later in a separate chapter.

When it is desired to call certain spirits, it is very essential, in the beginning, to address only those known to be good and sympathetic, and who might have a motive for coming, as relations or friends. In this case the invocation might be thus expressed: In the name of Almighty God I pray the spirit of such a one, to communicate with me: or, I pray Almighty God to permit the spirit of so and so to communicate with me: or any other form answering to the same thought. It is not the less necessary that the first questions should be so contrived that the answer may be simply yes or no, as, for instance, Are you there? Will you answer me? Can you make me write? &c. Later this precaution will be useless: we are speaking only of the beginning, when the relation is to be established: the essential thing is, that the question be not useless; that it does not pertain to things of private interest; and above all, that it be the expression of a benevolent and sympathetic sentiment for the spirit addressed. (See, later, the special chapter on Invocations.)

When you wish to call certain spirits, it is essential at first to address only those known to be good and sympathetic. They should also have a reason to come, as relatives or friends might. In this case, the invocation might be expressed as follows: In the name of Almighty God, I ask the spirit of such a person to communicate with me: or, I ask Almighty God to permit the spirit of such a person to communicate with me: or in any other form that expresses the same thought. It is also necessary to frame the first questions so they can be answered with a simple yes or no. For example: Are you there? Will you answer me? Can you make me write? and so on. Later, this precaution will be unnecessary. We are speaking only of the beginning, when a connection is being established. The essential thing is that the question should not be pointless or concern matters of private interest. Above all, it should express a kind and sympathetic feeling toward the spirit addressed. (See the special chapter on Invocations later.)

204. One thing still more important to observe than the mode of appeal, is calm and concentration of thought joined to an ardent desire and a firm will to succeed; and, by will, we do not understand an ephemeral will, that acts by jerks, and is, at each minute, interrupted by other preoccupations; but a serious, persevering, sustained will, without impatience or feverish desire. Concentration of thought is favored by solitude, silence, and the removal of all that might distract the attention. But one thing more remains to be done; every day renew the effort for ten minutes or a quarter of an hour, and that during fifteen days, a month, two months, and more if necessary: we know mediums who were not formed until after six months' practice, while others write easily from the first.

204. More important than the method of appeal is a calm, focused mind, an ardent desire, and a firm will to succeed. By will, we do not mean a fleeting will that acts in bursts and is constantly interrupted by other concerns. We mean a serious, persistent, sustained will, without impatience or feverish desire. Solitude, silence, and the removal of anything distracting help you concentrate. One thing more remains to be done. Renew the effort every day for ten or fifteen minutes. Continue for fifteen days, a month, two months, or longer if necessary. We know mediums who developed only after six months of practice, while others write easily from the start.

205. To avoid useless attempts, a serious and advanced spirit can be interrogated through another medium; but we must here remark that when the question of whether a person is or is not a medium is addressed to the spirits, they almost always answer affirmatively, which yet does not prevent the efforts from being unfruitful. This may be very naturally explained. A general question is put to the spirit; he answers in a general manner; for, as every one knows, nothing is more elastic than the medianimic faculty, as it can be displayed under the most varied forms, and in very different degrees. A person thus may be a medium without perceiving it, and in a different sense from the one thought of. To this vague question, Am I a medium? the spirit may answer, Yes: to the more exact one, Am I a writing medium? he may answer, No. The nature of the spirit questioned must also be taken into consideration; there are some so trifling and so ignorant that they answer at random, like veritable dunces: this is why we say, address enlightened spirits, who usually answer these questions willingly, and indicate the best method to pursue if there is a possibility of success.

205. To avoid wasted effort, you can question a serious and advanced spirit through another medium. But spirits almost always answer yes when asked whether someone is a medium. Even so, the person’s efforts may be unsuccessful. This is easy to explain. When asked a general question, the spirit gives a general answer. As everyone knows, mediumship is a very flexible ability. It can take many forms and appear in very different degrees. So a person may be a medium without realizing it, and in a different sense from the one intended. To the vague question, Am I a medium? the spirit may answer yes. To the more specific question, Am I a writing medium? the spirit may answer no. The nature of the spirit being questioned must also be considered. Some spirits are so frivolous and ignorant that they answer at random, like complete fools. That is why we say to seek out enlightened spirits. They usually answer these questions willingly. If success is possible, they also indicate the best method to follow.

206. One method, which often succeeds, consists in employing as temporary auxiliary a good, flexible writing medium already formed. If he rests his hand or his fingers on the hand that is wanted to write, it is seldom that it does not succeed immediately: this is easily comprehended: the hand that holds the pencil becomes, in a manner, an appendage to the hand of the medium, like a basket or a planchette; but that does not prevent this exercise from being very useful when it can be done, inasmuch as if, often and regularly repeated, it helps to overcome the material obstacle, and develop the faculty. Magnetizing strongly the arm and hand will sometimes suffice; often even the magnetizer may simply rest his hand on the shoulder, and we have seen persons write at once under this influence. The same effect may be produced without contact, by the sole effort of will. It may easily be seen that the confidence of the magnetizer to produce this result will make a great difference, and that a skeptical one would have little or no action.

206. One method that often succeeds is to use a skilled, responsive writing medium as a temporary helper. The medium rests his hand or fingers on the hand of the person trying to write. This almost always succeeds immediately. It is easy to understand why. The hand holding the pencil becomes, in a way, an extension of the medium's hand, like a basket or a planchette. But the exercise can still be very useful when it is possible. If repeated often and regularly, it helps overcome the material obstacle and develop the faculty. Strongly magnetizing the arm and hand will sometimes be enough. Often, the magnetizer can simply rest his hand on the person's shoulder. We have seen people write at once under this influence. The same effect may be produced without contact, by the effort of will alone. The magnetizer's confidence in producing this result clearly makes a great difference. A skeptical magnetizer would have little or no effect.

The concurrence of an experienced guide is, besides, sometimes useful to make the beginner observe a number of little precautions, which he often neglects, to the detriment of the rapidity of his progress; and especially to enlighten him on the nature of the first questions, and the manner of proposing them. His part is that of a professor, to be dispensed with when the person is sufficiently skillful.

An experienced guide can also sometimes help a beginner remember small precautions that are often neglected. Neglecting them can slow the beginner's progress. The guide can be especially helpful in explaining what kinds of questions to ask first and how to ask them. The guide acts as a teacher and is no longer needed once the person is skilled enough.

207. Another means, that may also powerfully contribute to the development of the faculty, consists in gathering together a certain number of persons all animated by the same desire and by a community of intention; then let all simultaneously, in absolute silence, and with a religious concentration, try to write, each appealing to his guardian angel or to some sympathetic spirit. One of them may, without special designation, and for all the members of the assembly, make a general appeal to good spirits, saying, for instance, In the name of Almighty God, we pray good spirits to please communicate by the persons here present. It is very seldom that among the number there will not be some who give prompt signs of mediumship, or even write easily in a very short time.

207. Another way to help develop this ability is to gather a group of people who share the same desire and purpose. Then everyone should try to write at the same time, in complete silence and with reverent concentration. Each person should appeal to their guardian angel or a sympathetic spirit. Without being specially appointed, one person may make a general appeal to good spirits on behalf of the whole group. For example, they might say, In the name of Almighty God, we ask good spirits to communicate through the people gathered here. It is very rare for no one in the group to show prompt signs of mediumship. Some may even write easily within a very short time.

This can be readily explained. Persons united by a community of intention form a collective whole, whose power and susceptibility are increased by a kind of magnetic influence which aids in the development of the faculty. Among the spirits attracted by this concourse of wills, there are some who find the instrument suited to them; if not one, it will be another, and they profit by it.

This is easy to explain. People united by a shared purpose form a collective whole. A kind of magnetic influence increases their collective power and sensitivity, helping the faculty develop. Among the spirits attracted by this joining of wills, some find an instrument suited to them. If one person is not suited to them, another will be, and they make use of that person.

This method is suited to a circle of spiritists who are in want of mediums, or who have not a sufficient number.

This method is suited to a group of spiritists who have no mediums or do not have enough.

208. Processes for the formation of mediums have been sought for as people seek diagnostics; but as yet we know of none more efficacious than those we have indicated. In the persuasion that the obstacle to the development of the faculty is an entirely material resistance, some pretend to overcome it by a kind of gymnastics almost dislocating the arm and head. We do not describe this process, which comes to us from across the Atlantic, not only because we have no proof of its efficacy, but from the conviction we have that it may be dangerous to delicate constitutions by the disturbance of the nervous system. If the rudiments of the faculty do not exist, nothing can give them, not even electricity, which has been unsuccessfully employed for the same end.

208. People have searched for ways to develop mediums, just as they search for diagnostic methods. But so far, we know of none more effective than those we have described. Some believe that the obstacle to developing the ability is entirely physical. They claim to overcome it with exercises that nearly dislocate the arm and head. This method comes to us from across the Atlantic, but we will not describe it. We have no proof that it works. We are also convinced that it may harm people with delicate constitutions by disturbing their nervous systems. If the beginnings of the ability are not present, nothing can produce them. Not even electricity can do so, though it has been tried for that purpose without success.

209. Faith in the apprentice medium is not an absolute condition; it seconds the efforts, certainly, but is not indispensable: purity of intention, desire, and good will are sufficient. Perfectly skeptical persons have been known to be surprised by writing in spite of themselves, while sincere believers could not; which proves this faculty to be an organic predisposition. (Note 10.)

209. Faith is not absolutely necessary for a beginning medium. It certainly helps, but pure intentions, desire, and goodwill are enough. Some complete skeptics have been surprised to find themselves writing involuntarily, while sincere believers could not. This proves that the ability is an organic predisposition. (Note 10.)

210. The first indication of a disposition to write, is a kind of trembling in the arm and hand; little by little the hand is carried along by an impulse that it cannot master. It often traces, at first, but insignificant signs; then the characters are drawn more and more clearly, and it ends by acquiring the rapidity of ordinary writing. In all cases the hand must be abandoned to its natural movement, neither resisting nor propelling.

210. The first sign of an inclination to write is a kind of trembling in the arm and hand. Gradually, the hand is carried along by an impulse it cannot control. At first, it often makes only meaningless marks. Then the characters become clearer, and eventually the hand writes as quickly as it does in ordinary writing. In all cases, the hand must be left to move naturally, without resisting or pushing it.

Some mediums write easily and rapidly from the beginning, sometimes even from the first sitting, which is quite rare; others for a long time make lines and genuine calligraphic exercises; the spirits say to limber the hand. If these exercises are too prolonged, or degenerate into ridiculous signs, there can be no doubt it is a spirit amusing himself, for good spirits never do anything useless: in such case it is necessary to appeal to them with redoubled fervor. If, in spite of that, there is no change, stop as soon as it is found nothing serious can be obtained. The attempt may be renewed daily, but it is best to cease at the first equivocal signs, so as not to give such satisfaction to mocking spirits.

Some mediums write easily and quickly from the beginning. In rare cases, they do so at the first sitting. Others spend a long time making lines and practicing handwriting. The spirits say these exercises loosen up the hand. If the exercises go on too long or turn into ridiculous signs, a spirit is certainly amusing himself. Good spirits never do anything useless. In such cases, appeal to the good spirits with renewed fervor. If nothing changes, stop as soon as it becomes clear that nothing serious can be obtained. You may try again each day. But it is best to stop at the first doubtful signs, so as not to give mocking spirits that satisfaction.

To these observations a spirit adds, "There are mediums whose faculty cannot go beyond these signs; when, at the end of some months, they obtain nothing but insignificant things, yes or no, or letters without continuance, it is useless to persist in soiling paper in pure loss: they are mediums, but unproductive mediums. The first communications obtained should be considered only as exercises confided to secondary spirits; but slight importance should be atached to them, because of the spirits who are, so to say, employed as writing-masters to teach the beginner; for believe not that they are elevated spirits who take the medium through these preparatory exercises; only it happens that, if the medium have no serious end in view, these spirits remain, and attach themselves to him. Nearly all mediums have gone through this crucible to be developed; it is for them to do all they can to conciliate truly superior spirits.

To these observations, a spirit adds, "Some mediums' abilities cannot go beyond these signs. After a few months, they may still obtain only insignificant things: yes or no, or letters that lead nowhere. If so, it is useless to keep wasting paper. They are mediums, but unproductive mediums. The first communications should be treated only as exercises entrusted to secondary spirits. They deserve little importance because of the spirits involved. These spirits are, so to speak, employed as writing teachers for beginners. Do not believe that elevated spirits guide the medium through these preliminary exercises. But if the medium has no serious purpose, these spirits may stay and attach themselves to the medium. Nearly all mediums have gone through this trial to develop their abilities. They must do all they can to win the favor of truly superior spirits.

211. The rock on which most debutants split, is having to do with inferior spirits; and they should think themselves happy when they are only trifling spirits. All their attention should be given to not allowing them to take footing; for once anchored it is not always easy to be relieved from them. This is such a special point, particularly in the beginning, that, without the necessary precautions, the fruit of the finest faculties may be lost.

211. Most beginners run into trouble with inferior spirits. They should consider themselves lucky when these spirits are merely frivolous. Beginners should take every care not to let them gain a foothold. Once established, these spirits are not always easy to get rid of. This is especially important at the beginning. Without the necessary precautions, the benefits of the finest abilities may be lost.

The primary point consists in putting one's self, with a sincere faith, under the protection of God, and imploring the assistance of one's guardian angel, who is always good, while the familiar spirit, sympathizing with the good or bad qualities of the medium, may be trifling, or even bad.

The most important thing is to place yourself under God’s protection with sincere faith and ask your guardian angel for help. Your guardian angel is always good. A familiar spirit, however, shares the medium’s good or bad qualities and may be frivolous or even bad.

The second point is to ascertain with scrupulous care, by every indication experience furnishes, the nature of the first spirits that communicate, and of whom it is always prudent to beware. If these indications are suspicious, a fervent appeal must be made to the guardian angel, and the bad spirit repulsed with the whole strength, proving to him that you are not his dupe, in order to discourage him. This is why a previous study of the theory is indispensable, if the dangers inseparable from inexperience would be avoided: fully developed instructions on this subject will be found in the chapters on Obsession and Identity of Spirits. We shall limit ourselves at this time to saying that, besides the language, all signs, figures, useless or trifling emblems, all absurd writing, jerky, designedly twisted, of exaggerated dimensions, or affecting ridiculous or unusual forms, are infallible proofs of the inferiority of the spirits; the writing may be very bad, quite illegible even, which is more the fault of the medium than of the spirit, without being at all unusual. We have seen mediums so deceived that they measure the superiority of the spirits by the dimensions of the characters, and who attached great importance to letters modelled like print—a puerility evidently incompatible with real superiority.

The second point is to determine the nature of the first spirits to communicate. Examine them with scrupulous care, using every sign experience provides. It is always wise to be wary of them. If the signs are suspicious, make a fervent appeal to the guardian angel. Repel the bad spirit with all your strength, showing him that you are not fooled, so as to discourage him. That is why studying the theory beforehand is essential if you want to avoid the dangers that come with inexperience. Detailed instructions on this subject can be found in the chapters on Obsession and Identity of Spirits. For now, we will say only that language is one indication. Other infallible signs of inferior spirits are any signs, figures, or useless or trivial emblems. So too is any absurd writing that is jerky, deliberately twisted, excessively large, or takes ridiculous or unusual forms. The writing may be very bad or even illegible without being at all unusual. This is more the medium’s fault than the spirit’s. We have seen mediums so deceived that they judge a spirit’s superiority by the size of the characters. They also attach great importance to letters shaped like print. Such childishness is clearly incompatible with real superiority.

212. If it is important not to fall unwillingly into the power of bad spirits, it is still more so not to put one's self into a state of dependence upon them voluntarily; and an immoderate desire to write should not lead to the belief that it is indifferent to address the first comer, hoping to be rid of him later, if he should not suit, for assistance in anything is not asked of a bad spirit with impunity; he can always make one pay dearly for his services.

212. It is important not to fall into the power of bad spirits against your will. It is even more important not to become dependent on them voluntarily. An excessive desire to write should not lead you to think you can safely turn to the first spirit that comes along. You may hope to get rid of the spirit later if it does not suit you. But you cannot ask a bad spirit for help with anything without consequences. It can always make you pay dearly for its services.

Some persons, impatient for the development in themselves of the medianimic faculty,—too slow in its growth for them,—have had the idea of calling to their aid any spirit whatever, even a bad one, intending to dismiss him afterward. Many have been served to their wish, and have written at once; but the spirit, not caring to be taken as a makeshift, has been less docile to go than to come. We know some who have been punished for their presumption in thinking themselves strong enough to drive them away as they pleased, by years of obsessions of every kind, by the most ridiculous mystifications, by a tenacious fascination, and even by material misfortunes and the most cruel deceptions. The spirit at first showed himself openly wicked, then hypocritical, in order to lead to a belief in his conversion, or in the pretended power of his victim, to drive him away at will.

Some people grow impatient with how slowly their ability as mediums develops. They have thought of calling on any spirit at all, even a bad one, intending to dismiss it afterward. Many got their wish and began writing at once. But the spirit did not like being used as a stopgap. It was less willing to leave than it had been to come. We know some who thought they were strong enough to drive such spirits away whenever they pleased. They were punished for their presumption with years of every kind of obsession, the most ridiculous deceptions, and a persistent fascination. They even suffered material misfortunes and the cruelest disappointments. At first, the spirit openly showed itself to be wicked. Then it became hypocritical, to make its victim believe it had reformed or that the victim supposedly had the power to drive it away at will.

213. The writing is sometimes very legible, words and letters perfectly detached; but with some mediums it is difficult to decipher for any other than the one who writes it; the habit must be acquired. It is quite often formed in large characters; the spirits are little economical of paper. When a word or phrase is illegible, ask the spirit to please begin again, which he is usually willing to do. When the writing is habitually illegible, even for the medium, he can almost always succeed in obtaining clearer copy by frequent and continued practice, bringing to it a strong will, and earnestly requesting the spirit to be more correct. Some spirits often adopt conventional signs, which pass current in habitual circles. To mark when a question displeases them, or they do not wish to answer, they will, for instance, make a long bar, or something equivalent.

213. Sometimes the writing is very legible, with words and letters clearly separated. But with some mediums, only the writer can easily decipher it. Others must learn to read it through practice. The writing is quite often in large letters. Spirits are not very economical with paper. When a word or phrase is illegible, ask the spirit to please write it again. The spirit is usually willing to do so. When the writing is habitually illegible, even to the medium, clearer writing can almost always be obtained through frequent, continued practice. The medium should do this with a strong will and earnestly ask the spirit to write more clearly. Some spirits often use agreed-upon signs that are understood in their regular circles. For example, they may draw a long line or something similar when a question displeases them or they do not wish to answer.

When the spirit has finished what he had to say, or will no longer answer, the hand remains immovable, and the medium, be his power and will what they may, can obtain no further word. On the contrary, until the spirit has finished, the pencil goes on without the hand being able to stop it. If he wish to say something spontaneously, the hand seizes the pencil convulsively, and begins to write without power to oppose it. The medium almost always feels within him something that indicates, if it is only a suspension, or if the spirit has ended. It is seldom he does not feel when he is gone.

When the spirit has finished speaking or will answer no more, the hand remains still. No matter how much power or determination the medium has, he can get no further word. But until the spirit has finished, the pencil keeps moving, and the hand cannot stop it. If the spirit wishes to say something of his own accord, the hand seizes the pencil convulsively. It begins to write, and the medium cannot stop it. The medium almost always feels something within him that tells him whether the spirit has merely paused or finished. He rarely fails to feel when the spirit has gone.

Such are the most essential explanations we have to give concerning the development of psychography; experience will show, in the practice, certain details useless to bring in here, and for which each one must be guided by general principles. Let every one try, and there will be found more mediums than are supposed.

These are the most important explanations we have to offer about developing psychography. Practice will reveal certain details that need not be included here. Each person must rely on general principles to deal with them. Let everyone try, and more mediums will be found than people suppose.

214. All that we have said applies to mechanical writing; it is that all mediums seek to obtain, and with reason; but purely mechanical writing is very rare; it is more or less mixed with intuition. The medium, having the consciousness of what he writes, is, naturally, prone to doubt his faculty; he does not know if it comes from himself or the foreign spirit. He need not be disquieted, and should continue all the same; let him observe with care, and he will easily recognize in what he writes a crowd of things not in his thought, that even are contrary to it—evident proof that they do not come from him. Let him then continue, and doubt will be dissipated by experience.

214. Everything we have said applies to mechanical writing. All mediums seek to obtain it, and with good reason. But purely mechanical writing is very rare. It is mixed with intuition to a greater or lesser degree. A medium who is aware of what he writes naturally tends to doubt his ability. He does not know whether the writing comes from himself or from another spirit. He need not worry and should continue writing all the same. If he observes carefully, he will easily recognize many things in his writing that were not in his thoughts. Some may even contradict his thoughts. This is clear proof that they do not come from him. So he should continue, and experience will dispel his doubt.

215. If it is not given to a medium to be entirely mechanical, all attempts to obtain this result will be fruitless; yet he will do wrong to think himself disinherited: if he be endowed only with intuitive mediumship, he must be content with it, and it will not fail to be of great service to him, if he knows how to profit by it, and does not repulse it.

215. If a medium is not capable of being entirely mechanical, all attempts to become so will be useless. Yet the medium would be wrong to feel deprived. If the medium has only intuitive mediumship, they must be content with it. It will still be of great service if they know how to make use of it and do not reject it.

If, after useless attempts followed up for some time, no indication of involuntary movement is produced, or if these movements are too weak to give results, he should not hesitate to write the first thought suggested to him, without troubling himself as to whether it come from himself or a foreign source; experience will teach him to make the distinction. It very often happens that the mechanical movement will be ulteriorly developed.

If he tries for some time without success, he may notice no involuntary movement, or movements too weak to produce results. In either case, he should not hesitate to write down the first thought that comes to him. He need not worry whether it comes from himself or an outside source. Experience will teach him to tell the difference. The mechanical movement very often develops later.

We have said above that there are cases in which it is indifferent to know if the thought is from the medium or a foreign spirit; when a purely intuitive or inspired medium writes a work of imagination, it is little matter if he should attribute to himself a thought suggested to him; if good ideas come to him, let him thank his good genius, and he will have other good ones suggested to him. Such is the inspiration of poets, philosophers, and savants.

We have said that sometimes it does not matter whether a thought comes from the medium or another spirit. When a purely intuitive or inspired medium writes an imaginative work, it matters little if he takes credit for a thought suggested to him. If good ideas come to him, let him thank his good genius, and more good ideas will be suggested to him. This is how poets, philosophers, and scientists are inspired.

216. Let us now suppose the medianimic faculty completely developed; that the medium writes with facility; in a word, let him be what is called a formed medium; it will be very wrong on his part to think he can dispense with all further instruction; he has overcome only a material resistance; but then begin for him the real difficulties, and he has, more than ever, need of the advice of prudence and experience, if he would not fall into the thousand traps that will be set for him. If he would fly with his own wings, it will not be long before he will be the dupe of lying spirits, who will try to make capital from his presumption.

216. Let us now suppose that a medium’s mediumistic ability is fully developed and that he writes easily. In short, he is what is called a developed medium. He would be very wrong to think he no longer needs instruction. He has overcome only a material resistance. But now the real difficulties begin. More than ever, he needs prudent and experienced advice if he is to avoid the thousand traps set for him. If he tries to fly on his own, lying spirits will soon deceive him. They will try to take advantage of his overconfidence.

217. When the faculty is developed with a medium, it is essential that he should not abuse it. The satisfaction it gives to some beginners excites in them an enthusiasm it is important to moderate; they should remember that it is given to them to do good, and not to satisfy a vain curiosity; this is why it is best to use it only at opportune moments, and not at every instant; spirits not being constantly at their orders, they run the risk of being dupes of mystifiers. It is well to adopt certain days and hours for this purpose, for then greater concentration can be brought to it, and the spirits who desire to come are informed, and consequently prepared.

217. Once a medium develops this ability, it is essential not to abuse it. The satisfaction it gives some beginners makes them overly enthusiastic. It is important to keep that enthusiasm in check. They should remember that the ability is given to them to do good, not to satisfy idle curiosity. That is why it is best to use it only at suitable times, not constantly. Spirits are not always at their command, so they risk being deceived by spirits who mislead them. It is wise to set aside certain days and hours for this purpose. The medium can then concentrate better, and spirits who wish to come will know and be prepared.

218. If, in spite of all efforts, mediumship is in no way revealed, it must be renounced, as a person gives up singing who has no voice. One who does not know a language uses an interpreter; he must do the same here, that is, have recourse to another medium. In default of a medium, he must not think himself deprived of the assistance of the spirits. Mediumship is for them a means of expressing themselves, but not an exclusive means of attraction; those who love us are near us whether we be mediums or not: a father does not abandon his child because this child is deaf and blind, and can neither see him nor hear him; he surrounds him with his solicitude as the good spirits do for us; if they cannot transmit their thoughts to us materially, they come to aid us by inspiration.

218. If, despite all your efforts, mediumship never reveals itself, you must give it up. This is like giving up singing when you have no voice. Someone who does not know a language uses an interpreter. You must do the same here by turning to another medium. If no medium is available, you should not think you are deprived of the spirits’ help. Mediumship is one way for spirits to express themselves, but it is not the only way to draw them near. Those who love us are near us whether we are mediums or not. A father does not abandon his child because the child is deaf and blind and can neither see nor hear him. He surrounds the child with care, just as good spirits care for us. If they cannot communicate their thoughts to us directly, they come to help us through inspiration.

219. A very ordinary phenomenon, with writing mediums, is the change of writing according to the spirits who communicate; and what is more remarkable, the same writing is constantly reproduced with the same spirit, and sometimes it is identical with that he had while living; we shall see, by and by, the results that may be drawn from this as to identity. The change of writing takes place only with those mediums who are mechanical or semi-mechanical, because with them the movement of the hand is involuntary, and directed by the spirit; it is not the same with mediums purely intuitive, for in such case the spirit acts solely on the thought, and the hand is directed by the will, as in ordinary circumstances, but the uniformity of the writing, even with a mechanical medium, proves absolutely nothing against the faculty, change not being an absolute condition in the manifestations of the spirits; it pertains to a special aptitude, with which the most mechanical mediums are not always endowed. We designate those who have this aptitude under the name of polygraphic mediums.

219. A very common phenomenon among writing mediums is that their handwriting changes according to the spirit communicating. More remarkably, the same handwriting consistently reappears with the same spirit. Sometimes it is identical to the spirit’s handwriting in life. Later, we will see what conclusions this may suggest about identity. Handwriting changes only with mechanical or semi-mechanical mediums. With them, the movement of the hand is involuntary and directed by the spirit. The same is not true of purely intuitive mediums. In their case, the spirit acts only on thought, and the hand is directed by the medium’s will, as usual. But even with a mechanical medium, unchanging handwriting proves absolutely nothing against the medium’s ability. A change in handwriting is not an essential condition of spirit manifestations. It depends on a special aptitude that even the most mechanical mediums do not always possess. We call those who have this aptitude polygraphic mediums.

220. The medianimic faculty is subject to intermissions and temporary suspensions, whether for physical manifestations or for writing. We give the answers of the spirits to some questions on this subject.

220. Mediumistic ability can pause or be temporarily suspended, whether it produces physical manifestations or writing. Here are the spirits' answers to some questions about this.

1. "Can mediums lose their faculty?"

1. "Can mediums lose their ability?"

"That very often happens, whatever kind it may be; but often it is only a temporary interruption, which ceases with the cause that produced it."

"That happens very often, whatever kind it is. But often it is only a temporary interruption that ends when its cause goes away."

2. "Is the cause of this loss the exhaustion of the fluid?"

2. "Is this loss caused by the fluid running out?"

"With whatever faculty the medium may be endowed, he can do nothing without the sympathetic concurrence of the spirits; when he obtains nothing, it is not always that the faculty is lacking, but that the spirits will, or can, no longer use him."

"Whatever ability a medium may have, he can do nothing without the willing cooperation of the spirits. When he gets no results, it is not always because he lacks the ability. The spirits may no longer wish or be able to use him."

3. "For what cause would the spirits abandon him?"

3. "Why would the spirits abandon him?"

"The use he makes of his faculty is the most powerful with good spirits. We may abandon him when he uses it for frivolities or for ambition; when he refuses to impart our words or our facts to the incarnated who call to him, or who need to see in order to be convinced. This gift of God is not granted to the medium for his good pleasure, and still less to serve his ambition, but for his own advancement, and to make known the truth to men. If the spirit sees that the medium no longer answers his views, and does not profit by his instructions, and by the warnings he gives him, he retires to find a more worthy protégé.

"The way a medium uses his gift matters most to good spirits. We may leave him if he uses it for trivial things or to further his ambitions. We may also leave if he refuses to share our words or the facts we reveal with people in physical bodies. These may be people who call on him or who need to see for themselves to be convinced. God does not give this gift to a medium for his own pleasure, much less to serve his ambitions. It is given for his own progress and to make the truth known to people. A spirit may see that the medium no longer fulfills his aims or benefits from his instructions and warnings. If so, the spirit leaves to find a more worthy person to guide."

4. "Might not the spirit who withdraws be replaced, and thus the suspension of the faculty not be understood?"

4. "Could another spirit replace the one who withdraws, so that the suspension of the faculty goes unnoticed?"

"Spirits are not wanting who ask nothing better than to communicate, and are ready enough to replace those who withdraw; but when it is a good spirit who forsakes the medium, it may very well be that he leaves him only temporarily, and deprives him for a certain time of all communication in order to give him a lesson, and prove to him that his faculty depends not on himself, and that he should not be vain of it. This temporary impotence is also to give the medium a proof that he writes under a foreign influence; otherwise there would be no intermittence in it.

"Many spirits are eager to communicate and ready to replace those who withdraw. But when a good spirit leaves a medium, the departure may well be temporary. The spirit may cut off all communication for a time to teach the medium a lesson. This shows the medium that his ability does not depend on himself and that he should not be proud of it. This temporary inability also gives the medium proof that he writes under an outside influence. Otherwise, his ability would not come and go.

"Yet the interruption of the faculty is not always in punishment; it is sometimes a proof of the solicitude of the spirit for the medium, whom he loves; he would by that means procure him a material rest, which he sees to be necessary, and in such case he does not permit other spirits to replace him."

"Yet the interruption of the faculty is not always a punishment. Sometimes it shows the spirit's concern for the medium he loves. By interrupting the faculty, the spirit gives the medium physical rest that he sees is necessary. In such cases, he does not allow other spirits to take his place."

5. "Yet we see mediums, very meritorious in a moral point of view, who experience no need of rest, and are annoyed by interruptions, whose motive they cannot understand."

5. "Yet we see morally admirable mediums who feel no need to rest. They are annoyed by interruptions they cannot understand the reason for."

"It is in order to put their patience to the proof, and to judge of their perseverance; this is why the spirits assign no general end to this suspension; they wish to see if the medium will become disheartened. It is often, also, to leave them time to meditate on the instructions they have given them, and this meditation on our teachings we recommend to all truly serious spiritists; we cannot give this name to those who, in reality, are only amateurs of communications."

"It is to test their patience and judge their perseverance. That is why the spirits set no fixed end to the suspension. They want to see whether the medium will become discouraged. Often, the suspension also gives the medium time to reflect on the instructions the spirits have given. We recommend reflection on our teachings to all truly serious spiritists. We cannot give that name to those who are really only hobbyists interested in communications."

6. "Is it necessary in this case for the medium to continue his attempts to write?"

6. "In this case, does the medium need to keep trying to write?"

"If the spirit so advise him, yes: if he tells him to abstain, he should do so."

"If the spirit advises him to, yes. If the spirit tells him to abstain, he should do so."

7. "Is there any way to abridge this trial?"

7. "Is there any way to shorten this trial?"

"Resignation and prayer. It is enough that he make the attempt for a few minutes every day, for it would be useless to lose time in fruitless efforts; the attempt has no other end but to see if the faculty is recovered."

"Acceptance and prayer. He only needs to try for a few minutes each day. There is no point in wasting time on efforts that produce nothing. The only purpose of trying is to see whether his ability has returned."

8. "Does the suspension imply the absence of the spirits who were accustomed to communicate?"

8. "Does the suspension mean that the spirits who used to communicate are absent?"

"Not the least in the world; the medium is then like a person who has temporarily lost his sight, but is none the less surrounded by his friends, though he cannot see them. The medium can then, and should, continue to converse by thought with his familiar spirits, and feel convinced that he is heard by them. If the lack of mediumship can deprive him of material communications with spirits, it cannot deprive of moral communications."

"Not at all. The medium is like someone who has temporarily lost his sight. He is still surrounded by his friends, though he cannot see them. The medium can and should continue to speak in thought with his familiar spirits. He should be confident that they hear him. A lack of mediumship may deprive him of material communications with spirits, but it cannot deprive him of moral communications."

9. "Then the interruption of the medianimic faculty does not always imply blame on the part of the spirits?"

9. "Then when mediumship is interrupted, it does not always mean the spirits are expressing blame?"

"No, doubtless; for it may be a proof of good will."

"No, of course not, because it may be a sign of good will."

10. "By what sign can blame be recognized in the interruption?"

10. "How can you tell if the interruption expresses blame?"

"Let the medium question his conscience; let him ask himself what use he has made of his faculty; the good that has resulted from it to others; the profit he has drawn from the advice that has been given him, and he will have the answer."

"Let the medium examine his conscience. Let him ask himself how he has used his ability and what good it has done for others. Let him also ask himself what benefit he has gained from the advice he has been given. Then he will have the answer."

11. "Cannot the medium who can no longer write have recourse to another medium?"

11. "Can't a medium who can no longer write turn to another medium?"

"That depends upon the cause of the interruption; it may often have for a motive to leave you some time without communications, after having given you advice, in order that you may not become accustomed to do nothing without us; in such case he will be no more satisfied in using another medium; and in that is still a motive, to prove to you that the spirits are free, and that you cannot make them come and go at your will. It is also for this reason that those who are not mediums do not always have all the communications they desire."

"That depends on what caused the interruption. Often, a spirit may stop communicating for a time after giving you advice. This is so that you do not become accustomed to doing nothing without us. In that case, he will be no more satisfied using another medium. Another reason is to show you that spirits are free and that you cannot make them come and go as you please. This is also why people who are not mediums do not always receive all the communications they want."

Remark. It must be observed that he who has recourse to a third for communications, notwithstanding the quality of the medium, often obtains nothing satisfactory, while at other times the answers are very explicit. That depends so much on the will of the spirit, that you are no further advanced by changing the medium; the spirits even seem in that respect to give each other the word, for if nothing is obtained from one, you get no more from another. We should be careful not to persist or become impatient, if we would not be the dupe of deceiving spirits, who will answer if we wish it with all our strength, and the good will allow them, to punish us for our persistence.

Remark. Someone who asks a third person for communications often gets nothing satisfactory, regardless of the medium's ability. At other times, the answers are very explicit. So much depends on the spirit's will that changing the medium gets you no further. In this respect, the spirits even seem to agree among themselves. If you get nothing from one medium, you get no more from another. We should be careful not to persist or become impatient, or we may be fooled by deceiving spirits. They will answer if we wish it with all our strength. Good spirits will allow them to do so, to punish us for our persistence.

12. "For what reason has Providence endowed certain individuals with mediumship in a special manner?"

12. "Why has Providence given certain people a special gift of mediumship?"

"It is a mission with which they are charged, and which they are happy in filling; they are interpreters between spirits and men."

"It is a mission they have been given and are happy to carry out. They interpret between spirits and people."

13. "Yet there are mediums who employ their faculty only with repugnance."

13. "Yet some mediums use their ability only with reluctance."

"Those are imperfect mediums; they do not know the value of the favor accorded to them."

"Those are imperfect mediums. They do not understand the value of the favor granted to them."

14. "If it be a mission, how does it happen that it is not the privilege of good men, and that this faculty should be given to people who merit no esteem, and who may abuse it?"

14. "If it is a mission, why isn't it reserved for good men? Why is this ability given to people who deserve no respect and may abuse it?"

"It is given to them because they need it for their own advancement, and in order that they may receive good instruction; if they do not profit by it, they will suffer the consequences. Did not Jesus prefer to give His word to fishermen, saying, He must give to him who has not?"

"It is given to them because they need it for their own progress and so that they can receive good instruction. If they do not benefit from it, they will suffer the consequences. Didn't Jesus choose to share his word with fishermen, saying he must give to those who have nothing?"

15. "Should those who have a great desire to write, and who cannot succeed, conclude there is something against them in the kind feelings of the spirits on this account?"

15. "If people greatly want to write but cannot succeed, should they conclude that the spirits are not kindly disposed toward them?"

"No; for God may have refused them this faculty, as He may have refused them the gift of poetry or music; but if they have not this favor, they may have others."

“No. God may have withheld this ability from them, just as he may have withheld the gift of poetry or music. But if they do not have this gift, they may have others.”

16. "How can a man perfect himself by the instructions of spirits, when he has neither by himself, nor by other mediums, the means of directly receiving this teaching?"

16. "How can a man improve himself through the teachings of spirits if he cannot receive them directly? What if he cannot receive them either on his own or through other mediums?"

"Has he not books, as the Christian has the Gospel? To practice the morality of Jesus, the Christian does not need to hear the words from His very mouth."

"Doesn't he have books, just as Christians have the Gospel? Christians don't need to hear Jesus speak to follow his moral teachings."