Mediumship in Animals

234. Can animals be mediums? This question has often been asked, and certain facts would seem to answer it affirmatively. The remarkable signs of intelligence displayed by some trained birds have given credit to this opinion; they have seemed to divine the thought, and draw from a pack of cards those that would give the exact answer to the question proposed. We have observed these experiments with very particular care, and have most admired the art displayed in their instruction. We cannot refuse them a certain degree of relative intelligence; but it must be conceded that, in this case, their perspicacity greatly surpassed that of man, for no one could flatter himself to be able to do as they do; for some experiments, it would even be necessary to suppose them to be endowed with a gift of second sight, superior to that of the most clearseeing somnambulists. We know their lucidity is essentially variable, and that it is subject to frequent intermissions, while with these birds it would be permanent, and work up to a given point with a regularity and precision not seen in any somnambulist; in a word, they were never at fault. Most of the experiments that we have seen are of the nature of those of jugglers, and could leave us no doubt of the employment of some of their methods, notably that of forced cards. The art of legerdemain consists in concealing these methods, without which the effect would have no charm. The phenomenon, even reduced to this proportion, is not the less very interesting, and the talent of the instructor is as admirable as the intelligence of the pupil; for the difficulty is much greater than if the bird acted by virtue of his own faculties: now, in making the birds do things that pass the limit of the possible for human intelligence, is to prove by that alone the employment of a secret process.

234. Can animals be mediums? This question has often been asked, and certain facts seem to suggest that they can. Some trained birds have shown remarkable signs of intelligence, lending support to this view. They have seemed to read people’s thoughts and draw cards from a pack that exactly answer the questions asked. We have watched these experiments very carefully and have most admired the skill involved in training the birds. We cannot deny that they have a certain degree of intelligence. But in these cases, their insight must be admitted to far exceed that of humans. No one could claim to be able to do what they do. Some experiments would even require us to suppose that the birds have a gift of second sight. This would be superior to that of the most clear-sighted somnambulists. We know that the clarity of vision of somnambulists varies greatly and often fails. In these birds, it would be constant and would work, up to a certain point, with exceptional regularity and precision. No somnambulist shows such consistency. In short, the birds were never wrong. Most of the experiments we have seen resemble those of stage magicians. They left us in no doubt that some of the same methods were used, especially forcing cards. The art of sleight of hand lies in concealing these methods. Without concealment, the effect would have no charm. Even when reduced to these terms, the phenomenon is still very interesting. The trainer’s skill is as admirable as the pupil’s intelligence. For the task is much harder than it would be if the bird acted through its own abilities. Indeed, making birds do things beyond the limits of human intelligence is itself proof that a secret method is being used.

There is, besides, one certain fact—that these birds reach this degree of skill only at the end of a certain time, and by means of particular and persevering cares, which would not be necessary if their intelligence was the only thing. It is no more extraordinary to train them to draw cards than to accustom them to repeat tunes or words. It has been the same when the legerdemain has attempted to imitate second sight; they made the subject do too much to be of long duration. From the first time that we were at a séance of this kind, we saw only a very imperfect imitation of somnambulism, revealing ignorance of the most essential conditions of this faculty.

There is also one certain fact: these birds reach this level of skill only after some time and through special, persistent care. Such care would not be necessary if intelligence alone were enough. Training them to draw cards is no more extraordinary than teaching them to repeat tunes or words. The same has been true when tricksters have tried to imitate second sight. They made the subject do too much for the imitation to last. The first time we attended a séance of this kind, we saw only a very poor imitation of somnambulism. It revealed ignorance of the most essential conditions of this faculty.

235. Whatever there may be in the above experiments, the principal question remains none the less entire in another point of view; for even as the imitation of somnambulism prevents not the existence of the faculty, so the imitation of mediums, by means of birds, proves nothing against the possibility of an analogous faculty in them and in other animals. The thing is, to know if animals are fit, like men, to serve as intermediaries to spirits, for intelligent communications. It even seems logical enough to suppose that a living creature, endowed with a certain degree of intelligence, should be more suitable to this effect than an inert body without vitality, like a table, for instance; yet it is what does not happen.

235. Whatever the above experiments may show, the main question remains open from another point of view. Imitating sleepwalking does not mean that sleepwalking does not exist. Likewise, using birds to imitate mediums proves nothing against the possibility that they and other animals have a similar ability. The question is whether animals, like humans, can serve as intermediaries for spirits to communicate intelligently. It seems logical to suppose that a living creature with some intelligence would be better suited to this than an inanimate object, such as a table. Yet this is not the case.

236. The question of the medianimity of animals is completely solved in the following dissertation given by a spirit whose depth and sagacity may be appreciated by the quotations we have already had occasion to make. To be entirely aware of the value of his demonstration, it is only necessary to refer to the explanation he has given of the rôle of the medium in communications, and which we have given above. (No. 225.)

236. The following discussion completely settles the question of whether animals can act as mediums. It was given by a spirit whose depth and insight can be appreciated from passages we have already quoted. To fully appreciate his demonstration, one need only refer to his explanation of the medium’s role in communications. We have given that explanation above. (No. 225.)

This communication was given at the end of a discussion that took place, on this subject, in the Paris Society for Spirit Studies.

This communication was given at the end of a discussion on this subject at the Paris Society for Spirit Studies.

"I touch, to-day, upon the question of medianimity in animals, raised and sustained by one of your most fervent believers. He contends, by virtue of this axiom, 'He who can do the most can do the least;' that we can medianimize birds, and use them in our communications with mankind. This is what you call, in philosophy, or, rather, in logic, purely and simply a sophism. 'You animate,' says he, 'inert matter; that is, a table, a chair, a piano; a fortiori, you should animate matter already animated, and notably birds.' Well, in the normal state of Spiritism, this is not, and it cannot be.

"Today, I address the question of medianimity in animals, raised and supported by one of your most fervent believers. He argues from this principle: 'He who can do the most can do the least.' He says we can medianimize birds and use them to communicate with people. In philosophy, or rather in logic, this is simply a fallacy. 'You animate,' he says, 'lifeless matter, such as a table, a chair, or a piano. All the more reason, then, to animate matter that is already alive, especially birds.' Well, under the normal conditions of Spiritism, this does not happen and cannot happen."

"First, let us look well at our facts. What is a medium? It is the being, the individual, who serves as point of union to the spirits, that they may easily communicate with men—incarnated spirits. Consequently, without a medium, no communications, tangible, mental, scriptive, physical, nor any sort whatever.

"First, let us look carefully at the facts. What is a medium? A medium is a being, an individual who connects spirits with people, who are incarnated spirits. This allows spirits to communicate easily with people. Therefore, without a medium, no communication of any kind is possible, whether tangible, mental, written, or physical.

"There is a principle which, I am sure, is admitted by all spiritists: it is that likes act with their likes and as their likes. Now, what are the likes of spirits, if not the incarnated or non-incarnated spirits. Must it be repeated to you constantly? Well, I will repeat it again: your périsprit and ours are drawn from the same sphere, are of an identical nature, are like, in a word; they possess a property of assimilation more or less developed, of magnetic action more or less vigorous, which allows us, spirits and incarnated, to put ourselves, very promptly and easily, en rapport. Finally, what specially pertains to mediums, what is even the essence of their individuality, is a special affinity, and at the same time a peculiar force of expansion, which annihilate in them all refractibility, and establish between them and us a sort of current, a kind of fusion, which facilitates our communications. It is this refractibility of matter which is opposed to the development of mediumship in most of those who are not mediums.

"There is a principle that I am sure all spiritists accept: like acts with like and in the same way. And who are the like of spirits, if not spirits, whether incarnated or non-incarnated? Must I keep repeating this to you? Well, I will say it again: your périsprit and ours come from the same sphere and have the same nature. In short, they are alike. They have a capacity for assimilation and a magnetic action, both of which vary in strength. These allow us, spirits and incarnated beings, to come en rapport quickly and easily. What is special to mediums, and indeed the essence of their individuality, is a special affinity and a particular power of expansion. Together, these eliminate all refractibility in mediums. They establish a kind of current, a kind of fusion, between mediums and us, making communication easier. It is the refractibility of matter that prevents mediumship from developing in most people who are not mediums."

"Men are always prone to exaggerate. Some—I speak not here of materialists—refuse a soul to animals; and some would give them one, so to speak, like our own. Why thus desire to confound the perfectible with the imperfectible? No, no; be convinced in this: the fire that animates the beasts, the breath that makes them act, move, and speak in their language, has no aptitude, as to the present, to be mingled, to be united, to be fused with the divine breath, the ethereal soul, the spirit which animates the being essentially perfectible—man; this king of the creation. Now, is it not this very essential condition of perfectibility in which consists the superiority of the human species? Well, understand, then, that no individual of the other races living on the earth can be compared with man, alone perfectible in himself, and in his works.

"People are always prone to exaggerate. Some deny that animals have souls. I am not speaking here of materialists. Others would give animals souls like our own, so to speak. Why try to confuse what can be perfected with what cannot? No, no. Be assured of this: the fire that animates animals is not yet capable of merging with the divine breath. This fire, the breath that makes them act, move, and speak in their own language, cannot yet unite or fuse with it. The divine breath is the ethereal soul, the spirit that animates man, a being essentially capable of perfection. Man is the king of creation. Is it not this very capacity for perfection that makes the human species superior? Understand, then, that no individual of the other races living on earth can be compared with man. He alone can perfect himself and his works."

"Is the dog, whose superior intelligence among animals has made him the friend and companion of man, perfectible of his own head, and from his personal initiative? No one would dare to sustain it, for the dog does not make his race progress; the best trained among them is always trained by his master. Since the world has been a world, the otter has always built his hut on the water, of the same proportions, and according to an invariable rule; the nightingales and the swallows have never constructed their nests otherwise than as did their fathers.

"Among animals, the dog’s superior intelligence has made it a friend and companion to humans. But can the dog improve itself through its own initiative? No one would dare claim that it can, because the dog does not advance its own species. Even the best-trained dog is always trained by its master. Since the world began, the otter has always built its hut on the water. It has always used the same proportions and followed the same unchanging pattern. Nightingales and swallows have never built their nests differently from their ancestors.

"A sparrow's nest before the deluge is a sparrow's nest of to-day, is always a sparrow's nest; built in the same conditions, and with the same system of interlacing blades of grass and rubbish, gathered in the spring, the season of love. The bees and ants, those little republican housekeepers, have never varied in their custom of laying up stores, in their mode of proceeding, in their manners, in their productions. The spider always weaves his web in the same way.

"A sparrow's nest before the flood was the same as a sparrow's nest today. It is always a sparrow's nest. It is built under the same conditions, with blades of grass and scraps woven together in the same way. These are gathered in spring, the season of love. Bees and ants, those little republican housekeepers, have never changed their habits of storing food. Nor have they changed their methods, their behavior, or what they produce. The spider always spins its web in the same way.

"On the other side, if you seek the thatched huts and the tents of the early ages of the earth, you will find in their place the palaces and castles of modern civilization; to the garments of skins have succeeded tissues of gold and silk; finally, at each step, you find the proofs of the incessant march of humanity towards progress.

"On the other hand, if you look for the thatched huts and tents of the earth's early ages, you will find modern civilization's palaces and castles in their place. Clothing made of animal skins has given way to fabrics of gold and silk. Finally, everywhere you look, you find proof of humanity's constant march toward progress.

"Of this constant, invincible, undeniable progress of the human species, and of this indefinite stationariness of the other animated species, conclude with me, that if there exist principles common to all that live and move on the earth, breath and matter, it is none the less true that you alone, incarnated spirits, are subjected to that inevitable law of progress which presses you incessantly forward, and always forward. God has placed the animals by your side as auxiliaries, to nourish, to clothe, to help you. He has given them a certain degree of intelligence, because, in order to aid you, they must understand; and he has proportioned their intelligence to the services they are called upon to render; but, in His wisdom, He has not meant they should be subjected to the same law of progress; such as they were created, such they have remained, and will remain until the extinction of their races.

"Humanity’s progress is constant, unstoppable, and undeniable, while other animal species remain unchanged indefinitely. From this, conclude with me that a law of progress applies to you alone, as incarnated spirits. This law inevitably and incessantly presses you forward, always forward. It applies even if breath and matter are principles common to all that live and move on earth. God has placed animals beside you as helpers, to feed, clothe, and assist you. He has given them a degree of intelligence because they must understand in order to help you. He has given them intelligence in proportion to the services they are called upon to provide. But in his wisdom, he has not intended them to be subject to the same law of progress. They have remained as they were created and will remain so until their races become extinct.

"It has been said, The spirits medianimize inert matter, and make it move chairs, tables, pianos; make it move, yes; but medianimize it, no! For, still again, without a medium not one of these phenomena could be produced. What is there extraordinary in the fact that by the help of one or several mediums we move inert or passive matter, which, by reason of its very passivity, its inertia, is proper to undergo the movement and impulsions we wish to impress upon it? For that we need mediums—that is certain; but it is not necessary that the medium be present, or conscious, for we can act with the elements he furnishes, unknown to him, and without his presence; above all, in the facts of tangibility and materialization. Our fluidic envelope, more imponderable and more subtile than the most subtile and most imponderable of your gases, uniting, wedding, combining with the fluidic but animalized envelope of the medium, and whose property of expansion and penetrability cannot be grasped by your gross senses, and is almost inexplicable to you, allows us to move furniture, and even to break it, in inhabited places.

"It has been said that spirits medianimize inert matter and make it move chairs, tables, and pianos. Make it move, yes, but medianimize it, no! Once again, none of these phenomena could occur without a medium. What is extraordinary about our moving inert or passive matter with the help of one or more mediums? Because matter is passive and inert, it is suited to receive whatever movement and impulses we wish to give it. We certainly need mediums for this. But the medium need not be present or conscious. We can act using the elements the medium supplies, without the medium's knowledge or presence. This is especially true in cases of tangibility and materialization. Our fluidic envelope is lighter and finer than the lightest and finest of your gases. It joins and combines with the medium's fluidic but animalized envelope. Your crude senses cannot grasp that envelope's ability to expand and penetrate, and you find it almost impossible to explain. The union of these envelopes allows us to move furniture, and even break it, in inhabited places.

"Certainly spirits can make themselves visible and tangible to animals, and often some sudden fright they have, and which seems to you motiveless, is caused by the sight of one or several of these spirits ill-intentioned to the individuals present, or to those to whom the animals belong. Very often you see horses who will neither advance nor go back, or who rear up at an imaginary obstacle. Well, take it for certain that the imaginary obstacle is often a spirit, or group of spirits, who are pleased to hinder his advance.

"Certainly, spirits can make themselves visible and tangible to animals. Sometimes animals are suddenly frightened for no apparent reason. This is often because they see one or more spirits who wish harm to the people present or to their owners. You often see horses that refuse to move forward or backward, or rear up at an imaginary obstacle. Well, you can be sure that the imaginary obstacle is often a spirit or a group of spirits who enjoy blocking the horse's way.

"Recollect Balaam's ass, who, seeing an angel before her, and fearing his flaming sword, would not stir; before visibly manifesting himself to Balaam, the angel wished to be visible to the animal alone; but, I repeat, we medianimize directly neither animals nor inert matter; the concurrence, either conscious or unconscious, of a human medium is always necessary, and this we can find neither in animals nor in inert matter.

"Remember Balaam's donkey. She saw an angel before her and, afraid of his flaming sword, refused to move. Before appearing to Balaam, the angel wanted only the animal to see him. But, I repeat, we do not medianimize animals or inert matter directly. The cooperation of a human medium, whether conscious or unconscious, is always necessary. We cannot find that cooperation in animals or inert matter.

"M. T. has, he says, magnetized his dog. What happened? He killed him, for the miserable animal died after falling into a kind of atony, of languor, in consequence. Indeed, in filling him with a fluid taken from an essence superior to that special to his nature, he crushed him,—acted on him, though more slowly, in the manner of the thunderbolt. Then, as there is no assimilation possible between our périsprit and the fluidic envelope of animals, proper, we should crush them instantly by medianimizing them.

"M. T. says he magnetized his dog. What happened? He killed him. As a result, the poor animal fell into a kind of weakness and lethargy, then died. M. T. filled him with a fluid from an essence higher than the one specific to his nature. This crushed him, acting like a lightning bolt, though more slowly. Also, our périsprit cannot assimilate with the fluidic envelope of animals themselves. So we would crush them instantly by medianimizing them.

"This established, I perfectly recognize among animals the existence of various aptitudes; that certain passions, identical with human passions and sentiments, are developed in them; that they are feeling and grateful, vindictive and hating, according as they are well or ill treated. It is because God, who makes nothing incomplete, has given to animals, companions and servants of man, qualities of sociability that are utterly wanting in wild animals. But from thence to being able to serve as intermediaries for the transmission of spirit thought, there is a gulf—the difference of natures.

"With that established, I fully recognize that animals have various abilities. They develop certain passions and feelings identical to those of humans. They can be sensitive and grateful, or vengeful and hateful, depending on whether they are treated well or badly. This is because God, who makes nothing incomplete, has given social qualities to animals that are human companions and servants. Wild animals lack these qualities entirely. But there is a great gap between having these qualities and being able to transmit spirits' thoughts. The difference lies in their natures.

"You know we draw in the brain of the medium the elements necessary to give to our thought a perceptible form, one that you can grasp: it is by the aid of the material he possesses that the medium translates our thought into ordinary language: well, what element would you find in the brain of an animal? Are there words, numbers, letters, any signs whatever, similar to those existing with man, even the least intelligent? Yet, you will say, animals understand man's thought; they even divine. Yes, trained animals understand certain thoughts; but have you ever seen them reproduce them? No; conclude, then, that animals cannot serve us as interpreters.

"You know that we draw from the medium's brain the elements needed to give our thought a form you can grasp. The medium uses the material in his brain to translate our thought into ordinary language. But what elements would you find in an animal's brain? Are there words, numbers, letters, or any signs like those in a human brain, even the least intelligent person's? Yet you may say that animals understand human thoughts and even sense them without being told. Yes, trained animals understand certain thoughts, but have you ever seen them reproduce those thoughts? No. So you must conclude that animals cannot serve as our interpreters.

"To recapitulate: medianimic facts cannot be manifested without the conscious or unconscious concurrence of mediums, and it is only among the incarnated, spirits like ourselves, that we can meet with those who can serve us as mediums. As to dogs, birds, or other animals, trained to certain exercises, that is your business, and not ours. Erastus."

"To sum up: Mediumistic phenomena cannot occur without the conscious or unconscious participation of mediums. Only among incarnate spirits like ourselves can we find those who can serve us as mediums. As for dogs, birds, or other animals trained to perform certain exercises, that is your business, not ours. Erastus."