The Medium's Moral Influence

226. 1. "Is the development of mediumship in proportion to the moral development of the medium?"

226. 1. "Does a medium's ability develop in proportion to their moral development?"

"No; the faculty proper pertains to the organism; it is independent of the moral; it is not the same with its use, which may be more or less good, according to the qualities of the medium."

"No. The ability itself belongs to the body and is independent of morality. But its use may be more or less good, depending on the qualities of the medium."

2. "It has always been said that mediumship is a gift of God, a grace, a favor; why, then, is it not a privilege of good men, and why do we see unworthy people who are endowed in the highest degree, and who misuse it?"

2. "Mediumship has always been called a gift from God, a grace, a favor. Why, then, is it not reserved for good people? Why do we see unworthy people who have this gift to the highest degree and misuse it?"

"All faculties are favors for which we should give thanks to God, for there are men who are deprived of them. You might as well ask why God gives sight to malefactors, adroitness to thieves, eloquence to those who use it to say evil things. It is the same with mediumship; unworthy persons are endowed with it, because they have greater need of it to be improved: do you think God refuses the means of salvation to the guilty? He multiplies such means in their path; he puts them in their hands; it is for them to profit by it. Did not Judas, the traitor, as apostle, perform miracles, and heal the sick? God permitted him to have this gift to render his treason more odious."

"All abilities are gifts for which we should thank God, because some people lack them. You might as well ask why God gives sight to criminals, skill to thieves, and eloquence to those who use it to say evil things. The same is true of mediumship. Unworthy people are given this ability because they have a greater need for it to improve themselves. Do you think God denies the guilty the means of salvation? He places more such means in their path. He puts them in their hands. It is up to them to use them. As an apostle, did not Judas, the traitor, perform miracles and heal the sick? God allowed him to have this gift to make his betrayal more hateful."

3. "Will mediums who make a bad use of their faculty, or who do not use it for doing good, or do not profit by it for their instruction, be obliged to bear the consequences?"

3. "Will mediums have to face the consequences if they misuse their ability, fail to use it for good, or fail to learn from it?"

"If they use it wrongly, they will be doubly punished, because they have a means of being enlightened, and do not profit by it. He who sees clearly and stumbles is more blamable than the blind man who falls into the ditch."

"If they misuse it, they will be punished twice as severely. This is because they have a way to gain understanding but do not take advantage of it. Someone who can see clearly and stumbles is more to blame than a blind person who falls into a ditch."

4. "There are mediums to whom communications are, almost constantly, being made spontaneously; on the same subject, on certain moral questions, for instance, certain designated faults: has that any special motive?"

4. "Some mediums receive spontaneous communications almost constantly on the same subject, such as certain moral questions or specific faults. Is there a particular reason for this?"

"Yes; and the motive is to enlighten them on a subject often repeated, or to correct them of certain faults; for this reason they speak to one constantly of pride, to another of charity: only satiety can open their eyes. There is not a medium misusing his faculty from ambition or interest, or compromising it by a capital fault, such as pride, egotism, levity, &c., who does not receive from time to time some warning from the spirits; the evil is, that they rarely take the warning to themselves."

"Yes. The purpose is to enlighten them on a subject that comes up often, or to correct certain faults. For this reason, the spirits constantly speak to one person about pride and to another about charity. Only hearing it until they are tired of it can open their eyes. Every medium who misuses their ability out of ambition or self-interest receives warnings from the spirits from time to time. So does every medium who compromises it through a serious fault, such as pride, selfishness, or frivolity. The problem is that they rarely take the warnings as applying to themselves."

Remark. Spirits often use management in giving their lessons; they give them in an indirect manner, in order to leave more merit to him who knows how to apply and profit by them; but with some people the blindness and pride are such that they cannot recognize themselves in the picture placed before their eyes; much more if the spirit gives them to understand that they themselves are the ones in question, they become angry, and treat the spirit as a liar or jester. This plainly proves that the spirit was right.

Remark. Spirits often use tact when giving lessons. They teach indirectly, so that those who know how to apply and benefit from their lessons deserve more credit. But some people are so blind and proud that they cannot recognize themselves in the picture before their eyes. Worse still, if the spirit suggests that the picture is of them, they become angry. They call the spirit a liar or a joker. This plainly proves that the spirit was right.

5. "In the lessons that are dictated to the medium in a general manner, and without personal application, does he not act as a passive instrument for the instruction of others?"

5. "When general lessons are dictated to the medium, without applying to him personally, isn't he a passive instrument for teaching others?"

"Often the advice and counsel are not dictated for him personally, but for others to whom we can address ourselves only through his agency; but he ought to take his share of it, if he is not blinded by self-love.

"Often, the advice is not meant for him personally, but for others we can reach only through him. But he should also take the advice to heart, if self-love does not blind him.

"Do not think the medianimic faculty has been given solely to correct one or two persons; no, the end is greater; it is a question of all mankind. A medium is an instrument of too little importance individually: this is why, when we give instructions for general profit, we use those who possess the necessary facilities; but be assured there will come a time when good mediums will be so common that spirits will not need to use bad instruments."

"Do not think that the ability to act as a medium was given only to correct one or two people. No, its purpose is greater. It concerns all humanity. An individual medium is an instrument of too little importance. That is why, when we give instructions for everyone's benefit, we use those who have the necessary abilities. But rest assured, a time will come when good mediums are so common that spirits will not need to use bad instruments."

6. "Since the moral qualities of the medium keep away imperfect spirits, how does it happen that a medium endowed with good qualities transmits false or gross answers?"

6. "If a medium's moral qualities keep imperfect spirits away, why can a good medium still convey false or offensive answers?"

"Do you know the inward recesses of the soul? Besides, without being vicious, he may be light and frivolous, and then, also, sometimes he needs a lesson that he may be on his guard."

"Do you know the deepest parts of the soul? Besides, he may be thoughtless and frivolous without being vicious. In that case, he sometimes needs a lesson to teach him to be on guard."

7. "Why do the superior spirits permit persons endowed with great power as mediums, and who might do much good, to be made the instruments of error?"

7. "Why do superior spirits allow highly gifted mediums who could do much good to be used to spread error?"

"They try to influence them; but when they allow themselves to be carried into an evil way, they let them go. This is the reason they use them with repugnance, for truth cannot be interpreted by falsehood."

"They try to influence them. But when they let themselves be led into evil, they let them go. That is why they use them reluctantly, for truth cannot be expressed through falsehood."

8. "Is it absolutely impossible to have good communications through an imperfect medium?"

8. "Is it absolutely impossible to receive good communications through an imperfect medium?"

"An imperfect medium may sometimes obtain good things, because, if he have a fine faculty, good spirits may avail themselves of him in default of another, in one particular case; but it is always only temporarily, for, as soon as they find one who suits them better, they give him the preference."

"An imperfect medium may sometimes produce good things. If he has a strong gift, good spirits may use him for a particular case when no other medium is available. But they use him only temporarily. As soon as they find someone who suits them better, they prefer that person."

Remark. It is to be observed that when the good spirits perceive that a medium ceases to be well assisted, and becomes, by his imperfections, the prey of deceiving spirits, they almost always call forth circumstances that expose his irregularities, and withdraw from him serious and well-intentioned persons, whose sincerity might be abused. In such case, whatever may be their faculties, it is not to be regretted."

Remark. When good spirits see that a medium is no longer well assisted, they notice when his imperfections make him prey to deceptive spirits. They almost always bring about circumstances that expose his irregularities. They also lead serious, well-intentioned people away from him, so that their sincerity is not exploited. In such a case, this is not to be regretted, whatever the medium’s abilities."

9. "What should a medium be, to be called perfect?"

9. "What must a medium be like to be called perfect?"

"Perfect! You well know that perfection is not on the earth, or you would not be here; say a good medium, and that is much, for they are rare. The perfect medium would be one on whom the bad spirits have never dared the attempt to deceive; the best is he who, sympathizing only with good spirits, has been least often deceived."

"Perfect! You know very well that perfection does not exist on earth, or you would not be here. Say a good medium instead. That is saying a great deal, for good mediums are rare. A perfect medium would be one whom bad spirits have never dared to try to deceive. The best medium is one who connects only with good spirits and has been deceived least often."

10. "If he sympathize only with good spirits, how can they allow him to be deceived?"

10. "If he is drawn only to good spirits, how can they allow him to be deceived?"

"The good spirits sometimes allow it with the best mediums, in order to exercise their judgment, and teach them to discern the true from the false; and then, however good a medium may be, he is never so perfect that there may not be found some weak side in him that can be approached; it should serve him as a lesson. The false communications that he receives from time to time are warnings that he must not believe himself infallible, and pride himself upon it; for the medium who obtains the most remarkable things has no more matter for glorification in it than the organ-grinder who produces the most beautiful airs by simply turning the crank of the instrument."

"Good spirits sometimes allow it even with the best mediums, to test their judgment and teach them to distinguish truth from falsehood. And however good a medium may be, he is never so perfect that he has no weakness that can be exploited. This should serve as a lesson to him. The false communications he receives from time to time warn him not to think himself infallible or take pride in it. A medium who obtains the most remarkable things has no more reason to boast than an organ-grinder who produces beautiful tunes simply by turning the instrument's crank."

11. "What are the necessary conditions by which the words of the superior spirits may reach us pure from all adulteration?"

11. "What conditions are necessary for the words of superior spirits to reach us without any alteration?"

"To will good; to remove all pride and egotism: both are necessary."

"Both are necessary: wanting to do good and getting rid of all pride and selfishness."

12. "If the speech of the superior spirits reach us pure only under conditions difficult to attain, is it not an obstacle to the propagation of the truth?"

12. "If the messages of superior spirits reach us unchanged only under conditions that are hard to achieve, doesn't this hinder the spread of truth?"

"No; for the light always comes to him who wishes to receive it. Whoever wishes to be enlightened must flee the darkness, and darkness is in impurity of heart.

"No, because light always comes to anyone who wants to receive it. Anyone who wants to be enlightened must avoid darkness, and darkness lies in an impure heart.

"Spirits whom you consider the personification of good do not willingly answer the appeal of those whose hearts are soiled by pride, cupidity, and a lack of charity.

"Spirits you regard as the embodiment of goodness do not willingly respond to calls from people whose hearts are stained by pride, greed, and a lack of charity.

"Let those, then, who desire enlightenment, throw aside all human vanity, and humble themselves before the infinite power of the Creator: this will be the best proof of their sincerity; and this condition every one can fulfill."

"Therefore, those who seek enlightenment should set aside all human vanity and humble themselves before the Creator's infinite power. This will be the best proof of their sincerity. Everyone can meet this condition."

227. If the medium, as to execution, is only an instrument, yet, under the moral relation, he exercises a great influence. Since, in order to communicate, the foreign spirit identifies himself with the spirit of the medium, this identification can take place only so far as there is sympathy, and, if one might say it, affinity between them. The soul exercises on the foreign spirit a kind of attraction or repulsion, according to the degree of their similarity or dissimilarity; thus, the good have an affinity for the good, and the bad for the bad; from whence it follows that the moral qualities of the medium have a powerful influence on the nature of the spirits who communicate through him. If he is vicious, the inferior spirits surround him, and are always ready to take the place of the good spirits who have been called. The qualities which best attract good spirits are, kindness, benevolence, simplicity of heart, love of the neighbor, detachment from material things; the faults that repel them are, pride, egotism, envy, jealousy, hatred, cupidity, sensuality, and all the passions by which man is attached to matter.

227. Although the medium is only an instrument in carrying out the communication, his moral character has great influence. To communicate, the outside spirit identifies with the medium’s spirit. This identification can happen only to the extent that there is sympathy and, one might say, affinity between them. The medium’s soul attracts or repels the outside spirit according to how similar or different they are. Good spirits have an affinity for good souls, and bad spirits for bad ones. Therefore, the medium’s moral qualities strongly influence the nature of the spirits who communicate through him. If the medium is wicked, inferior spirits surround him. They are always ready to take the place of the good spirits who have been called. The qualities that best attract good spirits are kindness, benevolence, simplicity of heart, love of one’s neighbor, and detachment from material things. The faults that repel them are pride, selfishness, envy, jealousy, hatred, greed, sensuality, and all the passions that bind people to material things.

228. All moral imperfections are so many open doors which give access to evil spirits; but the one they can play upon most skillfully is pride, because it is the one people are least willing to confess, even to themselves: pride has ruined numberless mediums endowed with the finest faculties, and who, but for that, might have become remarkable and very useful subjects; but, become the prey of lying spirits, their faculties have been first perverted, then annihilated, and more than one have been humiliated by the most bitter deceptions.

228. Every moral flaw is an open door through which evil spirits can enter. But pride is the flaw they exploit most skillfully, because people are least willing to admit it, even to themselves. Pride has ruined countless mediums with the finest abilities. Without pride, they might have become remarkable and very useful mediums. But they fell prey to lying spirits, who first corrupted their abilities and then destroyed them. More than one medium has been humiliated by bitter deceptions.

Pride betrays itself in mediums by unequivocal signs, to which it is so much the more necessary to call attention, as it is one of the things which should soonest inspire a distrust of their communications. This is, first, a blind confidence in the superiority of these same communications, and in the infallibility of the spirit who gives them; from thence a certain disdain for all that does not come to them, for they believe that they have the privilege of the truth. The prestige of great names, borrowed by the spirits whom they account as their protectors, dazzles them, and as their self-love would suffer in confessing themselves to be dupes, they repulse every kind of advice; they even avoid it by withdrawing from their friends, and from whoever might be the means of opening their eyes: if they condescend to listen to them, they scorn their advice; for to doubt the superiority of their spirit is almost a profanation. They are offended at the least contradiction, at a simple criticism, and even almost begin to hate the persons who have done them the service. Under cover of this isolation, brought about by spirits who want no contradictions, these have fine sport in keeping them in their illusions, and easily make them take the grossest absurdities for sublimities. Thus, absolute confidence in the superiority of what they obtain, contempt for what does not come from them, undue importance attached to great names, rejection of counsel, all criticism taken in ill part, withdrawal from those who might give disinterested advice, a belief in their skill in spite of their want of experience,—such are the characteristics of proud and vain mediums.

Pride shows itself in mediums through unmistakable signs. It is especially important to notice these signs because pride should quickly make us distrust their communications. The first sign is blind confidence in the superiority of their communications and the infallibility of the spirit who gives them. This leads them to look down on everything that does not come through them, because they believe truth is their privilege. They are dazzled by the prestige of the great names used by the spirits they regard as their protectors. Their pride would suffer if they admitted they had been deceived, so they reject every kind of advice. They even avoid advice by withdrawing from friends and anyone else who might open their eyes. If they lower themselves to listen, they scorn the advice. To doubt the superiority of their spirit is almost a sacrilege to them. They take offense at the slightest disagreement or a simple criticism. They may even begin to hate the people who have done them this service. Spirits who want no disagreement bring about this isolation. Under its cover, they have an easy time keeping the mediums in their illusions. They easily make the mediums take the crudest absurdities for profound truths. These, then, are the marks of proud and vain mediums: absolute confidence in the superiority of what they receive, contempt for what does not come through them, too much importance placed on great names, rejection of advice, taking all criticism badly, withdrawal from those who might give disinterested advice, and belief in their own skill despite their lack of experience.

It is proper to say that pride is often excited in a medium by his surroundings. If he has greater faculties than ordinary, he is sought after and praised; he considers himself indispensable, and soon affects airs of self-sufficiency and disdain when he lends his assistance. We have, more than once, had to regret the eulogiums we had given to certain mediums in order to encourage them.

It is worth noting that the people around a medium often encourage his pride. If he has greater abilities than usual, people seek him out and praise him. He comes to think of himself as indispensable. Soon, when he offers his help, he acts self-important and looks down on others. More than once, we have regretted praising certain mediums to encourage them.

229. By the side of this picture let us place that of the truly good medium—him in whom we may have confidence. Let us first suppose facility of execution so great as to permit the spirits to communicate freely, without being hampered by any difficulty of a material kind. This being given, what is most necessary to consider is, the nature of the spirits who habitually assist him; and for that it is not the name that must be looked to, but the language. He should never lose sight of the fact that the sympathies he encourages among the good spirits will be in proportion to his withdrawal from the bad. Knowing that his faculty is a gift accorded to him for use in good, he seeks not self-laudation, he takes no merit for it to himself. He accepts the good communications made to him as a favor, of which he should endeavor to render himself worthy by kindness, benevolence, and modesty. The former prides himself on his relations with superior spirits; the latter becomes more humble in consequence, always believing himself beneath such favor.

229. Alongside this picture, let us place that of the truly good medium, one we can trust. First, let us suppose that he works with such ease that spirits can communicate freely, without any material difficulty. Given this, the most important thing to consider is the nature of the spirits who regularly assist him. To judge them, we must look at their language, not their names. He should always remember that good spirits will be drawn to him in proportion to his distance from bad spirits. He knows that his ability is a gift granted to him to use for good. He does not seek praise or take credit for it. He accepts good communications as a favor. He tries to make himself worthy of them through kindness, benevolence, and modesty. The former medium prides himself on his connections with superior spirits. The latter becomes more humble because of them, always believing himself unworthy of such favor.

230. The following instruction has been given to us on this subject by a spirit, several of whose communications we have already given:—

230. A spirit gave us the following instruction on this subject. We have already shared several communications from this spirit:

"We have already said, mediums, as mediums, have but a secondary influence in the communications of spirits: their task is that of an electric machine, which transmits telegraphic despatches from one point of the earth to another far distant. So, when we wish to dictate a communication, we act on the medium as the telegraph operator on his instruments; that is, as the tac-tac of the telegraph writes thousands of miles away, on a slip of paper, the reproduced letters of the dispatch, so we, from the immeasurable distance that separates the visible from the invisible world, the immaterial from the incarnated world, communicate what we wish to teach you by means of the medianimic instrument. But, also, as the atmospheric influences act upon, and often disturb, the transmissions of the electric telegraph, the moral influence of the medium acts upon, and sometimes affects, the transmission of our dispatches from beyond the tomb, because we are obliged to make them pass through a medium whose nature is contrary to them. At the same time, that influence is most often annulled by our energy and our will, and no disturbing element is manifest. Indeed, dictations of a high, philosophic bearing, communications of perfect morality, are sometimes transmitted through mediums little suited to these superior teachings; while, on the other hand, communications anything but edifying, sometimes come by mediums who are very much ashamed of having been used as their conductor.

"We have already said that mediums, as mediums, have only a secondary influence on communications from spirits. Their role is like that of an electric machine transmitting telegraph messages across great distances. When we wish to dictate a communication, we act on the medium as a telegraph operator acts on the instruments. The tac-tac of the telegraph reproduces the letters of a message on a strip of paper thousands of miles away. Similarly, we use the medium as our instrument to communicate what we wish to teach you. We do this across the immeasurable distance separating the visible world from the invisible, the immaterial world from the incarnate. But atmospheric conditions affect and often disrupt electric telegraph transmissions. In the same way, the medium's moral influence sometimes affects the transmission of our messages from beyond the grave. This happens because we must send them through a medium whose nature is at odds with them. At the same time, our energy and will most often cancel out that influence, and no disturbance is evident. Indeed, profound philosophical teachings and communications of perfect morality sometimes come through mediums poorly suited to such elevated teachings. On the other hand, communications that are far from edifying sometimes come through mediums who are deeply ashamed to have been used to convey them.

"As a general rule it may be affirmed that spirits call their like, and that spirits of an elevated plane rarely communicate by bad conductors, where they have at hand good medianimic instruments—good mediums.

"As a general rule, spirits attract others like themselves. Higher spirits rarely communicate through poor conductors when good mediums are available.

"Light, trifling mediums call spirits of the same nature; and thus their communications are impressed with vulgar expressions, frivolities, ideas disjointed and often very heterodox, spiritually. To be sure they can and do sometimes say good things, but it is in this case, particularly, that it is necessary to subject them to a rigid examination; for, in the midst of these good things, some hypocritical spirits skillfully, and with calculating perfidy, insinuate inventions, lying assertions, in order to deceive the sincerity of their auditors. Then every equivocal word or phrase must be mercilessly stricken out, preserving only as much of the dictation as is accepted by logic, or as is already taught by the doctrine. Communications of this nature are to be dreaded only for isolated spiritists, for circles newly formed, or not yet fully enlightened; for in reunions where the believers are more advanced, and have gained experience, in vain the jackdaw borrows the peacock's feathers; he is always mercilessly expelled.

"Frivolous mediums call spirits of the same nature. As a result, their communications are marked by vulgar expressions, trivialities, disjointed ideas, and often spiritually unorthodox views. Of course, they can and sometimes do say good things. But it is especially important to examine these communications closely. Among the good things, some hypocritical spirits skillfully and deliberately insert fabrications and false claims to deceive their sincere listeners. Every ambiguous word or phrase must then be ruthlessly removed. Only what agrees with logic or is already taught by the doctrine should be kept from the dictation. Communications of this kind are to be feared only by isolated spiritists, newly formed circles, or those not yet fully enlightened. In gatherings where believers are more advanced and experienced, the jackdaw borrows the peacock's feathers in vain. He is always ruthlessly expelled."

"I will not speak of mediums who are pleased to solicit and listen to filthy communications; let us leave them to please themselves in the society of cynical spirits. Besides, communications of this order seek, of themselves, solitude and isolation; in any case they could only inspire disdain and disgust among the members of philosophical and serious circles. But where the moral influence of the medium makes itself really felt, is when he substitutes his personal ideas for those which the spirits endeavor to suggest to him; and again, when he draws from his own imagination fantastic theories, which he himself sincerely believes to be the result of an intuitive communication. Then it is a thousand to one that this is the reflex of the personal spirit of the medium; then occurs this strange fact—the hand of the medium is sometimes moved almost mechanically, guided by a secondary and mocking spirit. It is against this touchstone that so many ardent imaginations are shattered; for, carried away by the impetuosity of their own ideas, by the tinsel of their literary learning, they despise the modest dictation of a wise spirit, and abandon the substance for the shadow, substitute for it a high-flown paraphrase. On this dreadful rock are personal ambitions also stranded, when, in default of communications, which the good spirits refuse to them, they present their own work as the work of these same spirits. For this reason it is necessary that the chiefs of spiritist circles be possessed of exquisite tact and rare sagacity, in order to discern authentic communications, and not to wound those who delude themselves.

“I will not speak of mediums who enjoy seeking out and listening to filthy communications. Let us leave them to enjoy the company of cynical spirits. Besides, communications of this kind naturally seek solitude and isolation. In any case, they could only inspire disdain and disgust among members of serious philosophical circles. But a medium’s moral influence is truly felt when he substitutes his own ideas for those the spirits try to suggest. It is also felt when he invents fantastic theories and sincerely believes they are intuitive communications. Then the odds are a thousand to one that these theories reflect the medium’s own spirit. A strange thing sometimes happens: the medium’s hand moves almost mechanically, guided by a lesser, mocking spirit. This is the test on which so many passionate imaginations come to grief. Carried away by the force of their own ideas and the glitter of their literary learning, they scorn the modest dictation of a wise spirit. They abandon substance for shadow and replace it with a grandiose paraphrase. Personal ambitions also run aground on this dreadful rock. When good spirits refuse to communicate with ambitious people, they present their own work as the work of those spirits. For this reason, leaders of spiritist circles need exceptional tact and rare insight. They must recognize authentic communications without hurting those who deceive themselves.”

"'In doubt, abstain,' says one of your old proverbs; admit nothing that has not certain evidence of truth. As soon as a new opinion is brought to light, if it seem ever so little doubtful, pass it through the crucible of reason and logic; what reason and good sense refuse, reject boldly; better reject ten truths than admit a single lie, a single false theory. For on this theory you might construct a whole system that would crumble at the first breath of truth, like a monument raised on the shifting sand; while, should you reject some truths to-day, because they are not clearly and logically demonstrated, very soon a strong fact, an irrefutable demonstration, will come to show you its authenticity.

"'When in doubt, abstain,' says one of your old proverbs. Accept nothing without certain evidence that it is true. Whenever a new opinion comes to light, test it with reason and logic if it seems even slightly doubtful. Boldly reject whatever reason and good sense refuse to accept. It is better to reject ten truths than to accept a single lie or a single false theory. You might build a whole system on that false theory. It would crumble at the first breath of truth, like a monument built on shifting sand. But you may reject some truths today because they have not been clearly and logically demonstrated. Soon, a compelling fact or irrefutable proof will show that they are true.

"Remember, nevertheless, O, spiritists, that there is nothing impossible for God, and for good spirits, except injustice and iniquity.

"Still, remember, spiritists, that nothing is impossible for God and good spirits except injustice and wrongdoing.

"Spiritism is now sufficiently diffused among men, and has so moralized the sincere believers of its holy doctrine, that spirits need no longer be reduced to employ bad instruments—imperfect mediums. If, now, a medium, whoever he may be, gives, by his conduct or his manners, by his pride, his want of love and charity, a legitimate cause for suspicion,—refuse, reject his communications, for there is a snake hidden in the grass. That is my conclusion on the moral influence of mediums. Erastus."

"Spiritism has now spread widely enough and improved the morals of sincere believers in its holy doctrine. As a result, spirits no longer need to use bad instruments, or imperfect mediums. If any medium's conduct, manners, pride, or lack of love and charity gives you good reason for suspicion, reject their communications. There is a snake hidden in the grass. That is my conclusion about the moral influence of mediums. Erastus."