Obsession

237. Of the number of dangers which the practice of Spiritism presents, in the front rank must be placed Obsession; that is, the dominion some spirits know how to take over certain persons. It is never done except by inferior spirits, who seek to govern; with good spirits we experience no restraint; they advise, combat the influence of the bad, and if they are not listened to, withdraw. The bad, on the contrary, attach themselves to those whom they find exposed; if they gain dominion over any one, they identify themselves with his own spirit, and lead him like a veritable child.

237. Among the dangers of practicing Spiritism, Obsession ranks first. Obsession is the control that some spirits can gain over certain people. Only inferior spirits do this, because they seek to control others. Good spirits place no restraints on us. They offer advice and resist the influence of bad spirits. If no one listens to them, they withdraw. Bad spirits, on the other hand, attach themselves to people they find vulnerable. If they gain control over someone, they identify themselves with that person’s own spirit. They then lead the person as if they were a child.

Obsession presents various characteristics, which it is very necessary to distinguish, and which result from the degree of restraint, and the nature of the effects it produces. The word obsession is, in some sort, a generic term, by which we designate this kind of phenomenon, whose principal varieties are, simple obsession, fascination, and subjugation.

Obsession has various characteristics that are very important to distinguish. They depend on the degree of restraint and the nature of its effects. The word obsession is, in a sense, a general term for this kind of phenomenon. Its main varieties are simple obsession, fascination, and subjugation.

238. Simple obsession is when a malicious spirit imposes himself on a medium, intermeddles, in spite of him, in the communications he receives, prevents him from communicating with other spirits, and substitutes himself for those invoked.

238. Simple obsession occurs when a malicious spirit imposes himself on a medium. Against the medium's will, the spirit interferes with the communications the medium receives. He prevents the medium from communicating with other spirits and takes the place of those called upon.

It is not obsession to be deceived by a lying spirit: the best medium is exposed to that, especially in the beginning, when he still lacks the necessary experience; the same as, with us, the most honest people may be duped by rascals. One can be deceived without being obsessed; obsession is in the tenacity of the spirit, of whom you cannot get rid.

Being deceived by a lying spirit is not obsession. Even the best medium can be deceived, especially at first, when he still lacks the necessary experience. Just as the most honest people among us may be fooled by dishonest people. A person can be deceived without being obsessed. Obsession lies in the persistence of a spirit you cannot get rid of.

In simple obsession the medium knows very well that it is a deceiving spirit, and the spirit does not conceal himself: he disguises none of his bad intentions and his desire to thwart. The medium easily recognizes the imposture, and as he is on his guard, is rarely deceived. This kind of obsession is simply disagreeable, and has no other inconvenience than to oppose an obstacle to the communications that might be desired with serious spirits, or with those whom we love.

In simple obsession, the medium knows very well that the spirit is deceitful, and the spirit does not hide it. He makes no secret of his bad intentions or his desire to interfere. The medium easily recognizes the deception and is rarely fooled because he is on guard. This kind of obsession is simply unpleasant. Its only other drawback is that it gets in the way of desired communications with serious spirits or those we love.

Physical Obsession may be ranked in this class; those which consist in noisy and obstinate manifestations of certain spirits, who rap and make other noises spontaneously.

Physical Obsession may be placed in this class. It consists of noisy, persistent manifestations by certain spirits, who spontaneously rap and make other noises.

239. Fascination has much graver consequences. It is an illusion produced by direct action of the spirit on the medium's thought, and which in some measure paralyzes his judgment in regard to communications. The fascinated medium does not believe himself to be deceived; the spirit has the art to inspire him with a blind confidence, which prevents him from seeing the treachery, and from understanding the absurdity of what he writes, even when it is patent to everybody's eyes: the illusion may even go so far as to make him see sublimity in the most ridiculous language. It would be an error to suppose that this kind of obsession could come to only simple, ignorant persons, and those without judgment; men the most acute, the most learned, the most intelligent in other relations, are not exempt, which proves that this aberration is is the effect of a foreign cause, to whose influence they are subjected. We have said that the results of fascination are much more grave; for, by means of the illusion, the spirit leads the one he masters as he would lead a blind man, can make him accept the most absurd doctrines, the falsest theories, as being the sole expression of truth; still more, he can incite him to the most ridiculous, compromising, and even dangerous proceedings.

239. Fascination has much more serious consequences. It is an illusion produced by a spirit acting directly on the medium's thoughts. It partly paralyzes the medium's judgment about communications. The fascinated medium does not believe he is being deceived. The spirit knows how to inspire blind confidence in him. This prevents him from seeing the deception or recognizing the absurdity of what he writes, even when it is obvious to everyone else. The illusion may even lead him to see grandeur in the most ridiculous language. It would be a mistake to suppose that this kind of obsession affects only simple, ignorant people with poor judgment. Even the sharpest, most learned, and most intelligent people in other matters are not immune. This proves that the aberration is caused by an outside force to whose influence they are subject. We have said that the consequences of fascination are much more serious. Through this illusion, the spirit leads the person it controls as it would lead a blind man. It can make him accept the most absurd doctrines and the most false theories as the sole expression of truth. It can even prompt him to take the most ridiculous, compromising, and dangerous actions.

One can easily comprehend the great difference existing between simple obsession and fascination; as also that the spirits who produce these two effects must differ in character. In the first, the spirit is a being troublesome only by his tenacity, and of whom one is impatient to be rid. In the second, it is quite another thing: to gain such ends needs an adroit, subtle, and profoundly hypocritical spirit, for he can create the delusion, and make himself accepted only by means of the mask he wears and of a semblance of virtue; the grand words, charity, humility, and love of God, are as letters of credence; but through all he shows signs of inferiority, which one must be fascinated not to perceive. He also dreads all people who see too clearly; his tactics, therefore, are, almost always, to inspire his interpreter to withdraw from every one who could open his eyes: by this means, avoiding all contradiction, he is sure of being always right.

It is easy to understand the great difference between simple obsession and fascination. The spirits who produce these two effects must also differ in character. In simple obsession, the spirit is troublesome only because he persists, and one is impatient to be rid of him. Fascination is quite another matter. To achieve it, a spirit must be clever, subtle, and deeply hypocritical. He can create the delusion and gain acceptance only by wearing a mask of virtue. The grand words charity, humility, and love of God serve as his credentials. Yet through it all, he shows signs of inferiority that only a fascinated person would fail to notice. He also fears anyone who sees too clearly. So his tactic is almost always to make his interpreter withdraw from everyone who could open his eyes. By avoiding all contradiction in this way, he is sure of always being right.

240. Subjugation is a bond that paralyzes the will of him who is subjected to it, and makes him act in spite of himself. In a word, it is a real yoke.

240. Subjugation is a bond that paralyzes a person's will and makes them act against their wishes. In short, it is a real yoke.

Subjugation may be moral or corporeal. In the first case, the subjugated is instigated to do things often absurd and compromising, which he is deluded into believing sensible: it is a kind of fascination. In the second case, the spirit acts on the material organs, and provokes involuntary movements. It shows itself in the writing medium by an incessant desire to write, even at the most inopportune moments. We have seen those who, in default of pen or pencil, would write with the finger, wherever they might be, even in the streets, on the doors and walls.

Subjugation may be moral or physical. In moral subjugation, a person is urged to do things that are often absurd and compromising. They are misled into believing these things are sensible. This is a kind of fascination. In physical subjugation, the spirit acts on the organs of the body and causes involuntary movements. In a writing medium, it shows itself as a constant urge to write, even at the most inconvenient times. We have seen people who, without a pen or pencil, would write with their finger wherever they were. They would even write on doors and walls in the streets.

Corporeal subjugation sometimes goes further; it may urge to the most ridiculous acts. We knew a man, neither young nor handsome, under the dominion of an obsession of this nature, constrained by an irresistible force to kneel to a young girl whom he had never before seen, and ask her in marriage. At other times, he felt on his back and loins a violent pressure, which forced him, in spite of his opposing will, to kneel and kiss the ground in public and crowded places. This man passed for crazy among his friends, but we were convinced he was not at all so; for he was perfectly conscious of the ridicule of which he was unwillingly the cause, and suffered horribly from it.

Physical subjugation sometimes goes further. It may drive a person to commit the most ridiculous acts. We knew a man who was neither young nor handsome and was under the control of an obsession of this kind. An irresistible force compelled him to kneel before a young woman he had never met and ask her to marry him. At other times, he felt violent pressure on his back and lower back. Against his will, it forced him to kneel and kiss the ground in crowded public places. His friends thought he was insane, but we were convinced he was not. He was fully aware of the ridicule he brought upon himself against his will, and he suffered terribly from it.

241. Formerly the name of possession was given to this dominion exercised by evil spirits, when their influence extended to the aberration of the faculties. Possession, for us, would be synonymous with subjugation. We have two reasons for not adopting this term; the first, that it implies beings created for, and perpetually devoted to, evil, while really there are only beings, more or less imperfect, who can all be made better; the second, that it also implies the idea of taking possession of the body by a foreign spirit—a sort of cohabitation; while really there is only constraint. The word subjugation perfectly renders the thought. Thus, for us, there are no possessed, in the ordinary sense of the word; there are only obsessed, subjugated, and fascinated.

241. In the past, the term possession was used for the control exercised by evil spirits when their influence distorted a person’s faculties. For us, possession would mean the same as subjugation. We do not use the term for two reasons. First, it implies that some beings were created for evil and are forever devoted to it. In fact, there are only beings who are imperfect to varying degrees, and all can improve. Second, it implies that an outside spirit takes possession of the body and shares it with the person. In fact, there is only constraint. The word subjugation expresses this idea perfectly. Thus, for us, there are no possessed people in the usual sense of the word. There are only people who are obsessed, subjugated, and fascinated.

242. Obsession, as we have said, is one of the greatest dangers of mediumship; it is also one of the most frequent: so we cannot take too much pains to combat it; for, over and above the personal inconveniences that may result, it is an absolute obstacle to the goodness and truth of communications. Obsession, to whatever degree it may be carried, being always the effect of a restraint, and this restraint never being exercised by a good spirit, the result is, that every communication given by an obsessed medium is of a suspicious origin, and merits no confidence. If sometimes good is found in them, take the good, but reject all that is even doubtful.

242. As we have said, obsession is one of the greatest dangers of mediumship. It is also one of the most common. So we cannot take too much care to combat it. Besides the personal difficulties it may cause, it completely prevents communications from being good and truthful. Obsession, whatever its degree, is always the result of a spirit exercising control. A good spirit never exercises such control. Therefore, every communication given by an obsessed medium is of suspicious origin and deserves no trust. If some good is found in such communications, take the good, but reject anything that is even doubtful.

243. Obsession may be known by the following characteristics: First. Persistence of a spirit in communicating, bon gré, mal gré, by writing, hearing, typtology, &c., and in opposing whatever other spirits may do.

243. Obsession may be recognized by the following signs: First. A spirit persistently communicates whether wanted or not by writing, hearing, typtology, and other means. It also opposes whatever other spirits may do.

Second. Illusion, which, notwithstanding the intelligence of the medium, prevents him from seeing the falsity and absurdity of the communications he receives.

Second. Illusion prevents the medium from recognizing that the messages he receives are false and absurd, despite his intelligence.

Third. Belief in the infallibility and absolute identity of the spirits who communicate, and who, under respected and venerated names, say false or absurd things.

Third. Belief that communicating spirits are infallible and truly are who they claim to be, even when they use respected and revered names to say false or absurd things.

Fourth. Confidence of the medium in the eulogiums the spirits who communicate with him bestow upon him.

Fourth. The medium trusts the praise given to him by the spirits who communicate with him.

Fifth. A disposition to withdraw from persons who may give him useful advice.

Fifth. A tendency to withdraw from people who may give him useful advice.

Sixth. Taking in ill part all criticisms on the subject of the communications he receives.

Sixth. Taking offense at all criticism of the communications he receives.

Seventh. An incessant and inopportune desire to write.

Seventh. A constant desire to write at inappropriate times.

Eighth. Any physical restraint whatever against the will, and being forced to act or speak in spite of one's self.

Eighth. Any physical restraint against one's will, and being forced to act or speak against one's will.

Ninth. Persistent noises and disturbances about one, and of which one is the cause, or object.

Ninth. Persistent noises and disturbances around a person, who is either their cause or their target.

244. In the face of this danger of obsession it may be asked if it is not a pity to be a medium; is it not this faculty that induces it, and is it not a proof of the inexpediency of spirit communications? Our answer is easy, and we beg it may be carefully considered.

244. Given the danger of obsession, one might ask whether it is unfortunate to be a medium. Does the ability to communicate with spirits cause obsession? And does this danger prove that communicating with spirits is unwise? Our answer is simple, and we ask that it be considered carefully.

Neither mediums nor spiritists created the spirits, but the spirits have been the cause of there being spiritists and mediums: spirits being only the souls of men, there have been spirits as long as there have been men; and, consequently, they have, in all time, exercised their salutary or pernicious influence on humanity. The medianimic faculty is for them only a means of manifesting themselves; in default of this faculty, they do it in a thousand other ways, more or less occult. It would be an error to believe that spirits exercise their influence only by written or verbal communications; their influence is incessant, and those who do not concern themselves about spirits, or who do not even believe in them, are as exposed to it as others, and more than others, because they have no counterpoise. Mediumship is for the spirit a means of making himself known; if he is bad he always betrays himself, however hypocritical he may be; thus it may be said that mediumship allows one to see his enemy face to face, if it may be so expressed, and to fight him with his own weapons; without this faculty he acts in the dark, and, under cover of his invisibility, can do, and does, much harm. To how many actions have not people been urged, to their misfortune, and which they might have avoided had they possessed the means of being enlightened! The incredulous know not how truly they speak, when they say of a man who obstinately goes astray, "It is his evil genius urging him on to his destruction." Thus the knowledge of Spiritism, far from giving dominion to bad spirits, must, sooner or later, when it shall be widely spread, result in the destruction of that domination by giving to every one the means of being on his guard against their suggestions, and then he who yields will have no one to blame but himself.

Neither mediums nor spiritists created spirits. Rather, spirits are the reason spiritists and mediums exist. Spirits are simply the souls of human beings, so they have existed as long as people have. They have therefore always exercised a beneficial or harmful influence on humanity. Mediumship is only one means by which spirits make themselves known. Without it, they do so in a thousand other ways, more or less hidden. It would be a mistake to believe that spirits influence us only through written or spoken communications. Their influence is constant. Those who pay no attention to spirits, or do not even believe in them, are as exposed to their influence as anyone else. They are even more exposed because they have no defense against it. Mediumship gives a spirit a means of making himself known. If he is bad, he always gives himself away, however hypocritical he may be. So it may be said that mediumship lets us see our enemy face to face, so to speak, and fight him with his own weapons. Without this faculty, he acts in the dark. Hidden by his invisibility, he can do, and does, much harm. How many actions have people been urged to take, to their misfortune, that they might have avoided if they had had a way to see the truth! Unbelievers do not know how truly they speak when they say of a man who stubbornly goes astray, "It is his evil genius urging him on to his destruction." Thus, far from giving bad spirits power, knowledge of Spiritism must eventually destroy their domination when it becomes widespread. It will do so by giving everyone the means to guard against their suggestions. Then anyone who gives in will have no one to blame but himself.

General rule: whoever has bad spirit communications, written or verbal, is under an evil influence; this influence is exercised on him, whether he writes or whether he does not write; that is, whether he be a medium or not; whether he believe or disbelieve. Writing gives a person the means of knowing the nature of the spirits who act on him, and of fighting against them if they are evil, which can be done with much greater success when the motive which makes them act is known. If he is too much blinded to understand it, others can open his eyes.

General rule: anyone who receives bad communications from spirits, in writing or speech, is under an evil influence. This influence acts on them whether or not they write, whether or not they are a medium, and whether or not they believe. Writing lets a person learn the nature of the spirits influencing them. It also lets them fight the spirits if they are evil. They can fight them much more successfully when they know what motivates the spirits. If the person is too blinded to understand this, others can open their eyes.

To recapitulate: the danger is not so much in Spiritism itself, since it can, on the contrary, serve as a controlling influence, and save from him who incessantly pursues us against our will; it is in the haughty propensity of some mediums to believe too easily that they are the exclusive instruments of superior spirits, and in the kind of fascination that prevents them from understanding the foolish things of which they are the interpreters. Those, even, who are not mediums, may be exposed to it. Let us make a comparison. A man has a secret enemy, who disseminates all kinds of calumnious reports that the blackest wickedness can invent; he sees his fortune lost, his friends alienated, his internal happiness destroyed; not being able to discover the hand that strikes him, he cannot defend himself, and yields; but one day this secret enemy writes to him, and, in spite of his strategy, betrays himself. Now he faces the discovered foe, can put him to confusion, and recover himself. Such is the rôle of the evil spirits, whom Spiritism makes it possible to know and unmask.

To sum up, the danger lies less in Spiritism itself. On the contrary, Spiritism can serve as a controlling influence and save us from the one who constantly pursues us against our will. The danger lies in the arrogance of some mediums, who too readily believe they are the exclusive instruments of superior spirits. It also lies in a kind of fascination that prevents them from recognizing the foolishness of the messages they interpret. Even those who are not mediums may be exposed to this danger. Consider a comparison. A man has a secret enemy who spreads every kind of slander that the darkest malice can invent. The man sees his fortune lost, his friends turned against him, and his inner happiness destroyed. He cannot discover who is attacking him, so he cannot defend himself and gives in. But one day, the secret enemy writes to him and, despite his cunning, reveals his identity. Now the man can face his enemy, expose him, and recover. Such is the role of evil spirits, whom Spiritism makes it possible to recognize and unmask.

245. The motives of the obsession vary according to the nature of the spirit; sometimes it is a vengeance he exercises on an individual, against whom he has cause of complaint, either during his life or in another existence; often, also, he has no other reason than the desire of doing evil; as he suffers, he wishes to make others suffer; he finds a kind of joy in tormenting and vexing them; also the impatience they exhibit excites him, because such is his object, while, by being patient, we weary him; in becoming irritated, and showing vexation, we do exactly what he wishes. These spirits sometimes act from hatred and jealousy of good; this is why they cast their malicious eyes on the best people. One of them sticks like a leech to an honorable family of our acquaintance, whom he has not even the satisfaction of deceiving; interrogated as to his motive for attacking good people, instead of evil men like himself, he answered, "They give me no cause for envy." Others are guided by a sentiment of cowardice, which leads them to profit by the moral weakness of those who they know are incapable of resisting them. One of these, who subjugated a young man of very limited intellect, interrogated as to the motives of his choice, answered, "I have a very great need of tormenting some one: a sensible person would repulse me. I attach myself to an idiot, who has no means of opposing me."

245. The motives for obsession vary according to the nature of the spirit. Sometimes a spirit seeks revenge against someone who has wronged him, either during his life or in another existence. Often, he has no other reason than the desire to do evil. Because he suffers, he wants to make others suffer. He takes a kind of pleasure in tormenting and annoying them. Their impatience encourages him, because that is what he wants. By being patient, we wear him out. When we become irritated and show annoyance, we do exactly what he wants. These spirits sometimes act out of hatred and jealousy of goodness. That is why they set their malicious sights on the best people. One of them clings like a leech to an honorable family we know, though he does not even have the satisfaction of deceiving them. He was asked why he attacked good people instead of evil men like himself. He answered, "They give me no reason to envy them." Others are driven by cowardice. It leads them to take advantage of the moral weakness of those they know cannot resist them. One such spirit had subjugated a young man of very limited intellect. When asked why he had chosen him, the spirit answered, "I have a great need to torment someone. A sensible person would drive me away. I attach myself to an idiot who has no way to resist me."

246. There are obsessing spirits without malice, who even have some good, but who have the pride of false knowledge; they have their own ideas, their systems of the sciences, social economy, morality, religion, philosophy; they want their opinion to prevail, and, for that purpose, seek mediums credulous enough to accept them with closed eyes, and whom they fascinate to prevent them from discerning the true from the false. They are the more dangerous because sophisms cost them nothing, and they can gain credit for the most ridiculous extravagances: as they know the prestige of great names, they do not scruple to borrow the most respected, not even recoiling before the sacrilege of calling themselves Jesus, or the Virgin Mary, or a venerated saint. They seek to dazzle by pompous language, more pretentious than profound, bristling with technical terms, and adorned with the grand words of charity and morality; they are careful not to give bad advice, because they know they will be rejected: so those whose confidence they abuse defend them against every one, saying, "You can see they say nothing wrong." But morality is to them but a passport; it is the least of their care; what they want is to govern, and to impose on others their ideas, however unreasonable they may be.

246. Some obsessing spirits are not malicious and even have some good in them. But they are proud of their false knowledge. They have their own ideas and systems concerning science, social economy, morality, religion, and philosophy. They want their opinions to prevail. To achieve this, they seek mediums who are gullible enough to accept their ideas without question. They fascinate these mediums to keep them from telling truth from falsehood. These spirits are all the more dangerous because they can readily produce deceptive arguments. They can even make the most ridiculous absurdities seem credible. They know the power of great names and do not hesitate to borrow the most respected ones. They do not even shrink from the sacrilege of calling themselves Jesus, the Virgin Mary, or a revered saint. They seek to dazzle with pompous language that is more pretentious than profound. Their language bristles with technical terms and is adorned with grand words about charity and morality. They are careful not to give bad advice, because they know it would be rejected. So the people whose trust they abuse defend them against everyone, saying, "You can see they say nothing wrong." But morality is only a passport for these spirits. It is the least of their concerns. What they want is to rule and impose their ideas on others, however unreasonable those ideas may be.

247. Spirits who have a system to advance are generally writers: this is why they look for mediums who write with facility, and of whom they try to make docile instruments, fascinating them that they may be enthusiasts. They are almost always verbose, very prolix, endeavoring to make up in quantity what they lack in quality. They please themselves by dictating to their interpreters voluminous writings, crude and often nearly unintelligible, which, happily, it is almost impossible for the masses to read. The really superior spirits are sober of speech; they say much in few words: so this prodigious fecundity should always be suspected.

247. Spirits who want to promote a system are generally writers. That is why they seek mediums who write easily. They try to make these mediums obedient instruments, captivating them until they become enthusiasts. These spirits are almost always wordy and long-winded, trying to make up in quantity what they lack in quality. They take pleasure in dictating lengthy writings to their interpreters. These writings are crude and often nearly impossible to understand. Fortunately, they are also almost impossible for most people to read. Truly superior spirits are sparing with words. They say much in few words. So such enormous output should always be viewed with suspicion.

One cannot be too circumspect when the question arises of publishing such writings: the Utopianisms and eccentricities in which they abound produce a lamentable impression on novices, by giving them a false idea of Spiritism, without counting the fact that they are arms furnished to its enemies to turn it into ridicule. Among these publications are those which, without being evil, and without evincing obsession, may yet be regarded as imprudent, unseasonable, or maladroit.

One cannot be too careful when deciding whether to publish such writings. Their many utopian ideas and eccentricities leave a regrettable impression on newcomers by giving them a false idea of Spiritism. They also give its enemies ammunition to ridicule it. Some of these publications may be considered unwise, ill-timed, or clumsy, even though they are not harmful and show no signs of obsession.

248. It frequently happens that a medium can communicate only with one single spirit, who attaches himself to him, and answers for those who are called by his mediation. This is not always an obsession, for it may pertain to a certain want of flexibility in the medium, and to a special affinity on his part for such or such a spirit. There is no obsession, properly called, except when a spirit imposes himself on a medium, and forces away others by his will; this is never the case with a good spirit. Usually the spirit who makes himself master of a medium with the view of governing him, does not suffer the critical examination of his communications; when he sees they are not accepted, and that they are discussed, he does not retire, but he inspires the medium with the thought of isolating himself; often he even commands him to do so. Every medium who is wounded by the criticism of the communications he obtains, is the echo of the spirit who governs him, and this spirit cannot be good if he inspires an illogical thought—that of refusing examination. The isolation of the medium is always a lamentable thing for him, because then he has no critic for his communications. Not only should he gain insight by the advice of others, but it is necessary for him to study all kinds of communications in order to compare them; in shutting himself up in those he himself obtains, however good they may appear to him, he is exposed to delusion as to their value, without reckoning that he cannot know everything, and that they nearly always run in the same groove. (No. 192, Exclusive Mediums.)

248. A medium can often communicate with only one spirit. That spirit attaches himself to the medium and answers for those called through him. This is not always an obsession. It may be due to a lack of flexibility in the medium and a special affinity for a particular spirit. Strictly speaking, obsession occurs only when a spirit imposes himself on a medium and forces other spirits away by his will. A good spirit never does this. Usually, a spirit who takes control of a medium in order to govern him will not tolerate critical examination of his communications. When the spirit sees that the communications are questioned rather than accepted, he does not withdraw. Instead, he inspires the medium to isolate himself. Often, he even commands him to do so. Any medium who is hurt by criticism of the communications he receives is echoing the spirit who governs him. That spirit cannot be good if he inspires the illogical thought that examination should be refused. Isolation is always unfortunate for a medium, because then no one can criticize his communications. He should gain insight from the advice of others. He also needs to study all kinds of communications and compare them. If he confines himself to the communications he receives, he risks being deluded about their value, however good they may seem to him. Besides, he cannot know everything, and his own communications nearly always follow the same pattern. (No. 192, Exclusive Mediums.)

249. The means of combating obsession vary according to the character it takes. The danger does not really exist for any thoroughly convinced medium to be brought into relations with a lying spirit, as in simple obsession; it is only a disagreeable thing for him. But precisely because it is disagreeable to him, is a reason the more for the spirit to follow him persistently to vex him. There are two essential things to do in such case: to prove to the spirit that one is not his dupe, and that it is impossible to deceive us; secondly tire his patience by showing ourself more patient than he; if he is thoroughly convinced that he will lose his time, he will end by retiring, as importunate persons do when we do not listen to them.

249. The ways to combat obsession vary according to the form it takes. For a thoroughly convinced medium, contact with a lying spirit presents no real danger, as in simple obsession. It is merely unpleasant. But precisely because it is unpleasant, the spirit has all the more reason to persist in tormenting the medium. In such a case, two things are essential. First, show the spirit that we are not fooled and that it is impossible to deceive us. Second, exhaust his patience by showing that we are more patient than he is. If he becomes fully convinced that he is wasting his time, he will eventually leave. Persistent people do the same when we refuse to listen to them.

But that does not always suffice, and it may be long, for some of them are very tenacious, and months and years are but little to them. The medium should make a fervent appeal to his good angel, also to the good spirits who are sympathetic to him, and beg them to assist him. As for the obsessing spirit, however bad he may be, he should be treated with firmness, but with kindness, vanquishing him by good in praying for him. If he is really perverse, he will at first mock at it; but in perseveringly moralizing with him, he will end by amending; it is a conversion to undertake, a task often painful, ungrateful, even discouraging, but whose merit is in the difficulty, and which, if well accomplished, always gives the satisfaction of having fulfilled a duty of charity, and often that of having led a lost soul into the good road.

But that is not always enough, and it may take a long time. Some spirits are very persistent, and months and years mean little to them. The medium should earnestly appeal to his good angel and to the good spirits who are sympathetic to him. He should ask them to help him. However bad the obsessing spirit may be, the medium should treat him firmly but kindly. He should overcome the spirit through goodness and prayer. If the spirit is truly wicked, he will mock these efforts at first. But if the medium keeps teaching him to do right, the spirit will eventually reform. This is a conversion to undertake. It is often a painful, thankless, even discouraging task, but its merit lies in its difficulty. If done well, it always gives the satisfaction of having fulfilled a duty of charity. It often brings the satisfaction of having led a lost soul onto the right path.

It is equally expedient to break off all written communication as soon as it is known to come from a bad spirit, who will not listen to reason, in order not to give him the pleasure of being listened to. In some cases, even, it might be necessary to cease writing for a time; it must be regulated according to circumstances. But if the writing medium can avoid these discourses by abstaining from writing, it is not the same with the hearing medium, whom the obsessing spirit sometimes pursues every instant with his gross and obscene remarks, and who has not even the resource of closing his ears. There are persons who are amused by the frivolous language of these spirits, whom they encourage and urge by laughing at their follies, instead of imposing silence on them, and trying to teach them better. Our advice does not apply to those who will drown themselves.

It is also wise to stop all written communication as soon as it is known to come from a bad spirit who will not listen to reason. This avoids giving the spirit the pleasure of being heard. In some cases, it may even be necessary to stop writing for a time. The circumstances must guide the decision. A writing medium can avoid these conversations by not writing. But a hearing medium cannot do the same. The obsessing spirit sometimes pursues a hearing medium constantly with gross and obscene remarks. The medium cannot even close his ears. Some people are amused by the frivolous language of these spirits. They laugh at the spirits' foolishness, encouraging them and urging them on, instead of silencing them and trying to teach them better. Our advice does not apply to those who insist on drowning themselves.

250. There is, then, only disgust, and not danger, for any medium who will not allow himself to be abused, because he cannot be deceived; it is entirely otherwise with fascination, for then the dominion the spirit assumes over him whom he invades has no bounds. The only thing to do with him is to try to convince him he is deceived, and to lead his obsession to a case of simple obsession; but it is not always easy, if it is not even sometimes impossible. The ascendency of the spirit may be such that he makes the one fascinated deaf to every kind of reasoning, and, when the spirit commits some gross scientific heresy, makes him go so far as to doubt if science itself is not wrong. As we have said, he generally takes advice in very ill part; criticism annoys, irritates him, and makes him dislike those who do not partake his admiration. To suspect his spirit is almost a profanation in his eyes, and that is all the spirit asks, for what he wants is, that we should bend before his word. One of them exercised on a person of our acquaintance a most extraordinary fascination; we invoked him, and after some romancing, seeing that he could not delude us as to his identity, he ended by confessing that he was not the one whose name he had taken. Having asked why he so deceived this person, he answered in these words, which very clearly expresses the character of spirits of this kind: "I looked for a man I could lead; I have found him, and here I stay." "But if we should make him see clearly, he will drive you away." "We'll see about that!" As there is none more blind than he who will not see, when we find the uselessness of every attempt to open the eyes of the fascinated, the best thing to do is, to leave him to his delusions. A patient cannot be cured who persists in keeping his disease, and even delights in it.

250. A medium who refuses to be taken advantage of faces disgust, but no danger, because he cannot be deceived. It is entirely different with fascination, because the spirit’s control over the person it invades has no limits. The only thing to do is to try to convince him that he is being deceived. This may reduce his obsession to a case of simple obsession. But this is not always easy, and sometimes it may even be impossible. The spirit’s influence may be so strong that it makes the fascinated person deaf to all reasoning. When the spirit makes some gross scientific error, it may even make him doubt whether science itself is wrong. As we have said, he generally takes advice very badly. Criticism annoys and irritates him, and makes him dislike those who do not share his admiration. In his eyes, to suspect his spirit is almost a desecration. That is all the spirit asks, because it wants us to bow to its word. One such spirit held a person we knew in an extraordinary fascination. We invoked the spirit, and after telling us some fanciful stories, it saw that it could not deceive us about its identity. It finally admitted that it was not the one whose name it had taken. We asked why it had deceived this person. Its answer clearly expresses the character of spirits of this kind: "I looked for a man I could lead; I have found him, and here I stay." "But if we make him see clearly, he will drive you away." "We'll see about that!" There is no one so blind as the person who will not see. So, when every attempt to open the eyes of the fascinated person proves useless, it is best to leave him to his delusions. A patient cannot be cured if he insists on keeping his disease and even delights in it.

251. Corporeal subjugation often takes from the obsessed the energy necessary to rule the bad spirit; for this reason the intervention of a third person is needed, acting either by magnetism or by his strength of will. In default of any assistance from the obsessed, this person should take the ascendency over the spirit; but as this ascendency can only be moral, it is given only to a being morally superior to the spirit to exercise it, and his power will be as much greater as his moral superiority is greater, for he commands the spirit who is forced to bend before him; this is why Jesus had such great power to drive out what were then called demons, that is, bad obsessing spirits.

251. Physical subjugation often leaves the obsessed person without the energy needed to control the bad spirit. For this reason, a third person must intervene, using either magnetism or strength of will. If the obsessed person cannot help, the third person must gain control over the spirit. But this control can only be moral. Only someone morally superior to the spirit can exercise it. The greater that person’s moral superiority, the greater their power. They command the spirit, which is forced to submit. This is why Jesus had such great power to drive out what were then called demons, meaning bad obsessing spirits.

We can give here only general advice, for there is no material process, no formula, nor any sacramental word that has the power to drive away obsessing spirits. Sometimes the obsessed lacks fluidic force; in such case the magnetic action of a good magnetizer might be a very useful help. Then it is always well to take, by a sure medium, the advice of a superior spirit, or of his guardian angel.

We can offer only general advice here. No physical process, formula, or sacred word has the power to drive away obsessing spirits. Sometimes the person being obsessed lacks fluidic force. In that case, the magnetic action of a good magnetizer might be very helpful. It is always wise to seek advice through a reliable medium from a superior spirit or the person’s guardian angel.

252. The moral imperfections of the obsessed are often an obstacle to his deliverance. Here is a remarkable example, which may serve as instruction to every one:—

252. The moral flaws of an obsessed person often stand in the way of their deliverance. Here is a remarkable example that may instruct everyone:

Several sisters were, for a number of years, victims of very disagreeable depredations. Their clothing was constantly thrown about in every corner of the house, and even upon the roof, cut, torn, and riddled with holes, whatever care they might take to lock it up. These ladies, brought up in a small provincial locality, had never heard of Spiritism. Their first thought, naturally, was, that they were the butt of some joker's tricks; but the persistence and their precautions destroyed that idea. It was not until a long time after, that, on some indications, they thought they ought to address us to know the cause of the trouble, and the means to remedy it, if possible. The cause was not doubtful; the remedy was more difficult. The spirit who manifested himself by these acts was evidently malicious. He showed himself, in the invocation, of great perversity, and inaccessible to every good sentiment. Prayer seemed, nevertheless, to exercise a salutary influence; but after a short respite, the depredations recommenced. The advice of a superior spirit on this subject is here given.

For several years, several sisters suffered a series of very unpleasant acts of destruction. Their clothes were constantly thrown into every corner of the house and even onto the roof. The clothes were cut, torn, and full of holes, no matter how carefully the sisters locked them away. The women had grown up in a small provincial town and had never heard of Spiritism. Naturally, they first thought someone was playing tricks on them. But the tricks continued despite their precautions, and they abandoned that idea. Much later, certain indications led them to contact us. They wanted to know the cause of the trouble and, if possible, how to stop it. There was no doubt about the cause, but finding a remedy was more difficult. The spirit who revealed himself through these acts was clearly malicious. When invoked, he showed great perversity and was untouched by any good feeling. Prayer seemed to have a beneficial effect. But after a short pause, the destruction began again. The advice of a superior spirit on this subject follows.

"What these ladies had better do is, to pray their spirit protectors not to abandon them; and I have no better advice to give them than to look into their consciences, and confess to themselves, and examine if they have always practiced the love of the neighbor and charity; I do not mean the charity that gives and distributes, but the charity of the tongue; for unhappily they know not how to control theirs, and do not justify, by their pious acts, their desire of being delivered from him who torments them. They like too well to slander their neighbor, and the spirit who obsesses them is taking his revenge, for he was their drudge during his life. They have only to search their memory, and they will soon see with whom they have to do.

"These ladies would do well to pray that their spirit protectors do not abandon them. My best advice is for them to examine their consciences and be honest with themselves. Have they always loved their neighbors and shown charity? I do not mean the charity that gives and distributes, but charity in what they say. Sadly, they do not know how to control their tongues. Their pious acts do not justify their desire to be freed from the spirit who torments them. They are too fond of slandering their neighbors. The spirit who obsesses them is taking revenge because he was their drudge during his life. They need only search their memories, and they will soon see who he is."

"At the same time, if they become better, their guardian angels will return to them, and their presence will suffice to drive away the bad spirit, who could not have troubled one of them, but that her guardian angel had withdrawn to a distance from her on account of some reprehensible acts or bad thoughts. What they must do is, to pray fervently for those who suffer, and to practice the virtues enjoined by God to each one according to his condition."

"At the same time, if they become better, their guardian angels will return to them. Their presence alone will be enough to drive away the bad spirit. It could not have troubled one of them if her guardian angel had not withdrawn because of some wrong actions or bad thoughts. They must pray fervently for those who suffer. They must also practice the virtues God requires of each person according to their circumstances."

On our observing that these words seemed to us a little severe, and that they ought to be somewhat softened before transmitting them, the spirit added,—

We remarked that the words seemed a little harsh and should be softened before being passed on. The spirit then added:

"I ought to say what I have said, and as I have said it, because the persons in question have the habit of believing they do no harm with the tongue, while they do a great deal. We must, therefore, strike their minds in such a way that it will be a serious warning."

"I had to say what I said, and say it as I did, because these people believe their words do no harm. But their words do a great deal of harm. So we must impress this on their minds in a way that gives them a serious warning."

From this may be drawn instruction of great signification—that moral imperfections give a footing to obsessing spirits, and that the surest means of ridding one's self of them is to attract the good by well doing. The good spirits have, without doubt, more power than the bad, and their will is sufficient to remove these last; but they assist only those who second them by the efforts they make to become better; otherwise they withdraw, and leave the field free to the bad spirits, who thus become, in some cases, instruments of punishment, for the good leave them to act for this purpose.

This teaches an important lesson: moral imperfections give obsessing spirits a foothold. The surest way to get rid of them is to attract good spirits by doing good. Good spirits are undoubtedly more powerful than bad spirits. Their will alone is enough to drive the bad spirits away. But good spirits help only those who support them by trying to become better. Otherwise, they withdraw and leave the bad spirits free to act. In some cases, the bad spirits thus become instruments of punishment, because the good spirits let them act for this purpose.

253. Yet we should beware of attributing to the direct action of the spirits all the annoyances that may arise: these annoyances are often the consequence of negligence or improvidence. A planter wrote to us, that for twelve years all sorts of misfortunes had befallen his animals. Sometimes his cows died, or would give no milk; sometimes the trouble was with the horses; again his sheep or his pigs. He hired new people, but without remedying the evil, no more than the masses he had said, or the exorcisms he had made. Then, according to country prejudice, he was persuaded some one had cast an evil eye on his animals. Believing, no doubt, that we were endowed with greater power than the priest of his village, he sent to ask our advice. We obtained the following answer:—

253. Yet we should be careful not to attribute every trouble that arises directly to spirits. Such troubles are often the result of carelessness or lack of foresight. A planter wrote to us that his animals had suffered all kinds of misfortunes for twelve years. Sometimes his cows died or gave no milk. At other times, the trouble affected his horses, sheep, or pigs. He hired new workers, but that did not solve the problem. Neither did the masses he had said or the exorcisms he had performed. Then, following a local superstition, he became convinced that someone had cast an evil eye on his animals. No doubt he believed we had greater powers than his village priest, so he wrote to ask our advice. We received the following answer:

"The mortality or the sickness of this man's beasts is, because his stables are infected, and that he does not have them repaired because it costs."

"This man's animals are sick or dying because his stables are infected. He does not have them repaired because it costs money."

254. We close this chapter with the answers given by the spirits to some questions supporting what we have said.

254. We close this chapter with the spirits' answers to some questions. Their answers support what we have said.

1. "Why cannot certain mediums rid themselves of bad spirits who are with them, and how is it that the good spirits they call are not powerful enough to remove the bad spirits, and communicate directly?"

1. "Why can't some mediums get rid of the bad spirits with them? And why aren't the good spirits they call powerful enough to remove those spirits and communicate directly?"

"It is not power that is wanting to the good spirits, it is often the medium who is not strong enough to second them; his nature adapts itself better to certain relations, or rather his fluid identifies itself sooner with one spirit than with another; this is what gives such great sway to those who wish to take advantage of it."

"The good spirits do not lack power. Often, the medium is not strong enough to help them. His nature is better suited to certain connections. Or rather, his fluid identifies more readily with one spirit than with another. This gives great influence to those who wish to take advantage of it."

2. "Nevertheless, it seems to us that there are very many meritorious persons, of irreproachable morality, who yet are prevented from communicating with good spirits."

2. "Nevertheless, it seems to us that many worthy people with impeccable morals are still prevented from communicating with good spirits."

"It is a trial; and, besides, who can tell if the heart is not stained with an evil thought? if pride does not a little govern the appearance of goodness? These trials, by showing to the obsessed his weakness, should turn him to humility.

"It is a trial. Besides, who can say whether the heart is tainted by an evil thought? Or whether pride plays some part in the appearance of goodness? These trials show the obsessed person their weakness and should lead them to humility.

"Is there any one on the earth who can say he is perfect? and he who has all the appearances of virtue may still have hidden defects, an old leaven of imperfection. Thus, for instance, you say of him who does no wrong, who is loyal in his social relations, This is a true and worthy man: but do you know if his good qualities are not tarnished by pride; if there is not within him a fund of egotism; if he is not avaricious, jealous, spiteful, slanderous, and a hundred other things you do not perceive, because your relations with him have not developed them? The most powerful means of striving against the influence of bad spirits is to make yourself as much as possible like the good."

"Is there anyone on earth who can say they are perfect? Even someone who appears entirely virtuous may still have hidden flaws, a lingering trace of imperfection. For example, you might say of a man who does no wrong and is loyal in his dealings with others, This is a true and worthy man. But do you know whether pride tarnishes his good qualities? Might he have a deep streak of selfishness? Might he be greedy, jealous, spiteful, or given to slander? He might have a hundred other faults you cannot see because your dealings with him have not brought them out. The most powerful way to resist the influence of bad spirits is to make yourself as much like the good spirits as possible."

3. "Is the obsession which prevents a medium's obtaining the communications he desires always a sign of unworthiness on his part?"

3. "Is an obsession that prevents a medium from receiving the communications they want always a sign that the medium is unworthy?"

"I did not say it was a sign of unworthiness, but that an obstacle might be there to oppose certain communications; it is to remove the obstacle within him that all attention should be given; without that all his prayers, his supplications, will be of no avail. It is not enough for a sick person to say to his doctor, Give me health; I want to be well: the doctor can do nothing if the patient does not do what is necessary."

"I did not say it was a sign of unworthiness. I said there might be an obstacle preventing certain communications. All attention should be given to removing the obstacle within him. Without that, all his prayers and pleas will be useless. It is not enough for a sick person to say to his doctor, Give me health. I want to be well. The doctor can do nothing if the patient does not do what is necessary."

4. "Would the privation, then, be a kind of punishment?"

4. "Would the deprivation, then, be a kind of punishment?"

"In some cases, this may be a real punishment, as the possibility of communicating with them is a recompense you should endeavor to deserve." (See Loss and Suspension of Mediumship, No. 220.)

"In some cases, this may be a real punishment. The ability to communicate with them is a reward you should try to deserve." (See Loss and Suspension of Mediumship, No. 220.)

5. "Cannot the influence of bad spirits be also overcome by giving them moral instruction?"

5. "Can the influence of bad spirits also be overcome by teaching them about morality?"

"Yes; this is what no one does, but it is what should not be neglected; for it is often a task given to you, and one that you should accomplish charitably and religiously. By wise counsel they may be incited to repentance, and their advancement hastened."

"Yes, no one does this, but it should not be neglected. It is often a task given to you, and you should carry it out with charity and devotion. Wise advice may encourage them to repent and speed their progress."

"How can a man have more influence in this respect than the spirits themselves?"

"How can a man have more influence in this matter than the spirits themselves?"

"The perverse spirits are allied rather to men whom they seek to torment, than to spirits from whom they withdraw as far as possible. In this approach to man, when they find one who talks to them trying to improve their morals, they do not listen at first; they laugh at it; then, if you know how to take them, they will eventually allow themselves to be affected. The elevated spirits can speak to them only in the name of God, and that frightens them. Man, certainly, has not more power than the superior spirits, but his language is better identified with their nature, and in seeing the ascendency he can exercise over the inferior spirits, he comprehends better the solidarity existing between the heavens and the earth.

"Wicked spirits are closer to the people they seek to torment than to other spirits, whom they avoid as much as possible. When they approach a person who tries to improve their morals, they do not listen at first. They laugh at the effort. But if you know how to deal with them, they will eventually allow themselves to be influenced. Higher spirits can speak to them only in God's name, and that frightens them. People certainly have no more power than superior spirits. But their language is better suited to the nature of wicked spirits. And when people see the influence they can have over inferior spirits, they better understand the bond between heaven and earth."

"Then, too, the ascendency that man can exercise over the spirits is by reason of his moral superiority. He cannot master the superior spirits, nor even those who, without being superior, are good and benevolent, but he can master the spirits who are morally inferior to him."

"Also, a man can exercise power over spirits because of his moral superiority. He cannot master superior spirits, or even spirits who are not superior but are good and kind. But he can master spirits who are morally inferior to him."

6. "Can corporeal subjugation carried to a certain length induce insanity?"

6. "Can physical subjugation cause insanity if it goes far enough?"

"Yes; a kind of insanity whose cause is unknown to the world, but which has no relation to ordinary insanity. Among those treated as insane, there are many who are only subjugated; a moral treatment is necessary for them, while they make them really insane by their corporeal treatments. When doctors understand Spiritism, they will know how to make a distinction, and will cure more patients than they are now curing with their shower-baths." (221.)

"Yes, it is a kind of insanity whose cause is unknown to the world. But it has no relation to ordinary insanity. Many people treated as insane are only subjugated. They need moral treatment, but physical treatments make them truly insane. When doctors understand Spiritism, they will know how to tell the difference. They will cure more patients than they now cure with their shower-baths." (221.)

7. "What may be thought of those who, seeing danger in Spiritism, think to prevent it by interdicting spirit communications?"

7. "What should we think of those who see danger in Spiritism and try to stop it by banning spirit communications?"

"If they can prevent some persons from communicating with spirits, they cannot prevent the spontaneous manifestations made to these same persons, for they cannot suppress the spirits, nor hinder their secret influence. It is like children shutting their eyes and thinking no one can see them. It would be folly to suppress a thing that offers great advantages because some imprudent persons might abuse it; the way to prevent these abuses is, on the contrary, to search the thing to the bottom."

"If they can stop some people from communicating with spirits, they cannot stop spirits from appearing to those same people spontaneously. They cannot eliminate spirits or prevent their secret influence. It is like children closing their eyes and thinking no one can see them. It would be foolish to suppress something that offers great benefits because some careless people might misuse it. On the contrary, the way to prevent such misuse is to investigate it thoroughly."