Invocations

269. Spirits can communicate spontaneously, or come at our call; that is, on invocation. Some persons think we should abstain from invoking such or such a spirit, and that it is preferable to wait for the one who wishes to communicate. This opinion is founded on the fact that, in calling a designated spirit, we are not certain that it is he who presents himself, while he who comes spontaneously, and of his own impulse, better proves his identity, as he thus announces his desire to converse with us. In our opinion this is an error; firstly, because there are always spirits around us, most often of a low class, who ask no better than to communicate; in the second place, and for this last reason alone, in not calling any one in particular, the door is open to all who wish to enter. In an assembly, not to give the word to any one is to leave it to every one; and the result of that is well known. The direct appeal, made to a designated spirit, is a bond between him and us; we call him by our desire, and thus erect a kind of barrier against intruders. Without a direct appeal, a spirit would often have no motive for coming to us, unless it might be our familiar spirit. These two methods have each their advantages, and the difficulty would be only in the absolute exclusion of one of the two. There is no trouble in regard to spontaneous communications where one is master of the spirits, and is certain not to let the bad gain any dominion; then it is often useful to wait the good pleasure of those who desire to communicate, because their thought is under no restraint; and in this way very admirable things may be obtained, while you cannot be sure that the spirit you call will be disposed to speak, or capable of doing so, in the sense that is desired. The scrupulous examination we have advised is a guarantee against evil communications. In regular reunions, especially in those engaged on a continuous work, there are always the accustomed spirits, who are at the rendezvous without being called, because, by reason of the regularity of the séances, they are pre-engaged; they often begin spontaneously to treat a certain subject, develop a proposition, or prescribe what should be done; and then they are easily recognized, whether by the form of their language, or by their writing, or by certain habits familiar to them.

269. Spirits can communicate spontaneously or come when we call them. Calling a spirit is known as invocation. Some people think we should not invoke a particular spirit. They believe it is better to wait for a spirit who wishes to communicate. This opinion rests on the fact that we cannot be sure a summoned spirit is really the one who appears. A spirit who comes spontaneously and of their own accord offers better proof of identity, they believe. By coming uninvited, the spirit announces a desire to speak with us. In our opinion, this is a mistake. First, spirits are always around us, most often spirits of a low class who are eager to communicate. Second, for this reason alone, calling no one in particular opens the door to all who wish to enter. At a gathering, giving no one the floor means leaving it open to everyone. The result is well known. Calling directly on a particular spirit creates a bond between that spirit and us. We call the spirit through our desire, and so raise a kind of barrier against intruders. Without a direct call, a spirit would often have no reason to come to us, unless it were our familiar spirit. Each method has its advantages. The difficulty lies only in completely ruling out either one. Spontaneous communications cause no trouble when we have mastery over the spirits and can be sure of preventing bad spirits from gaining any control. In that case, it is often useful to wait until those who wish to communicate are ready. Their thoughts are then under no restraint, and we may obtain very admirable things. By contrast, you cannot be sure that the spirit you call will be willing or able to speak in the way you desire. The careful examination we have recommended is a safeguard against evil communications. At regular meetings, especially those devoted to an ongoing work, the usual spirits are always present without being called. The séances are held regularly, so the spirits have already made a commitment to attend. They often begin spontaneously to discuss a subject, develop a proposal, or instruct the group on what to do. They are then easily recognized by their style of language, their writing, or certain familiar habits.

270. When it is wished to communicate with a designated spirit, he must of necessity be invoked. (No. 203.) If he can come, this answer is usually obtained: Yes; or, I am here; or, What do you want of me? Sometimes he enters directly into the matter, answering by anticipation the questions it is proposed to address to him.

270. To communicate with a specific spirit, you must invoke him. (No. 203.) If he can come, he usually answers: Yes; or, I am here; or, What do you want from me? Sometimes he goes straight to the subject, answering questions before they are asked.

When a spirit is invoked for the first time, it is best to designate him with some precision. In the questions addressed to him, we should avoid dry, imperative forms; they might be a reason for his withdrawal. The forms should be affectionate or respectful according to the spirit, and in all cases testify the kindness of the invocator.

When invoking a spirit for the first time, it is best to identify him precisely. Avoid asking questions in a curt or commanding way, as this might cause him to leave. Depending on the spirit, ask questions affectionately or respectfully. In all cases, the questions should show the kindness of the person invoking him.

271. We are often surprised at the promptitude with which an invoked spirit presents himself, even the first time; it might be said he has been forewarned; this is, indeed, what has been done when we are thinking of making an invocation. This thinking is a kind of anticipated invocation, and as we always have our familiar spirits, who are identified with our thoughts, they prepare the way, so that nothing opposes it; the spirit whom we wish to call is already present. When this is not the case, the familiar spirit of the medium, or of the interrogator, or one of the habitués, goes to find him, which does not require much time. If the invoked spirit cannot come instantly, the messenger (the heathens would have said Mercury) asks for a delay, sometimes of five minutes, a quarter of an hour, and even several days, and when he arrives, says, He is there; and then we can begin the questions we want to ask him.

271. We are often surprised by how quickly a spirit appears when called, even for the first time. It might seem that the spirit has been warned in advance. Indeed, that is what happens when we think of calling a spirit. This thought is a kind of advance invocation. We always have our familiar spirits, who share our thoughts, and they prepare the way so that nothing stands in the way. The spirit we wish to call is already present. When the spirit is not already present, the familiar spirit of the medium or the questioner, or one of the regular visitors, goes to find him. This does not take much time. If the spirit called cannot come at once, the messenger asks for a delay. The pagans would have called this messenger Mercury. The delay may be five minutes, a quarter of an hour, or even several days. When the messenger arrives, he says, He is here, and then we can begin asking the spirit our questions.

The messenger is not always a necessary intermediary, for the appeal of the invocator may be heard directly by the spirit, as is said, No. 282, Question 5, on the mode of transmitting thought.

A messenger is not always necessary, because the spirit may hear the caller’s appeal directly. See No. 282, Question 5, on how thought is transmitted.

When we say, Make the invocation in the name of God, we mean that our recommendation should be taken seriously, and not lightly; those who see in it only a formula, and of little consequence, would better abstain from it.

When we say, Make the invocation in the name of God, we mean that this recommendation should be taken seriously, not lightly. Those who see it as only a formula of little importance would do better not to use it.

272. Invocations often present more difficulties to mediums than spontaneous dictation, especially when exact answers are wanted to circumstantial questions. For that end special mediums are required at once flexible and positive; and we have seen (No. 193), that these last are quite rare, for, as we have said, the fluidic relations (rapports) are not always instantaneously established with the first spirit comer. It is, therefore, best that mediums should not attempt special invocations, until assured of the development of their faculty, and of the nature of the spirits who assist them; for with those who are badly surrounded, the invocations could have no character of authority.

272. Invocations often present more difficulties for mediums than spontaneous dictation. This is especially true when exact answers to detailed questions are wanted. For that purpose, special mediums are needed who are both flexible and positive. As we have seen (No. 193), these mediums are quite rare. For, as we have said, fluidic relations (rapports) are not always established instantly with the first spirit to appear. Mediums should therefore avoid special invocations until they are sure their ability has developed and know the nature of the spirits who assist them. For mediums surrounded by harmful spirits could give no authority to their invocations.

273. Mediums are generally much more sought for invocations of private interest than for communications of general interest; this is explained by the very natural desire we have to converse with those who are dear to us. We consider that we ought to make several important recommendations on this subject to mediums. First, to accede to this desire only with the utmost reserve with persons in whose sincerity they cannot completely trust, and to be on their guard against the snares that malicious persons might set for them. Secondly, not to lend themselves to it under any pretext, if they discover motives of curiosity or interest, and not a serious intention on the part of the invocator; to refuse themselves to all idle questions, or those aside from the circle of questions that may rationally be addressed to spirits. The suggestions should be put with clearness, perspicuity, and without evasion, if categorical answers are desired.

273. Mediums are generally sought out more often to invoke spirits for private reasons than for communications of general interest. This is explained by our very natural desire to speak with those dear to us. We believe we should give mediums several important recommendations on this subject. First, they should exercise the greatest caution in granting this request to people whose sincerity they cannot fully trust. They should also be on guard against traps that malicious people might set for them. Second, they should refuse under any circumstances if the person requesting the invocation is motivated by curiosity or self-interest rather than serious intent. They should refuse to ask any idle questions or questions outside the range of what may reasonably be asked of spirits. If definite answers are desired, questions should be put clearly, plainly, and without evasion.

All those that have an insidious character should be declined, for it is well known that spirits do not like those intended to put them to the proof; to insist on questions of this nature is to wish to be deceived. The invocator should go frankly and openly to the desired end, without subterfuge or windings: if he fears to explain himself, he would better abstain. If invocations are made in the absence of the one who has requested them, it should be done with the greatest prudence; it is even oftentimes preferable to abstain entirely, those persons alone being fit to criticise the answers, to judge of the identity, to challenge explanations if there is cause, and to put incidental questions brought up by circumstances. Besides, their presence is a bond which attracts the spirit, often little disposed to communicate with strangers for whom he has no sympathy. In a word, the medium should avoid all that could transform him into a consulting agent, which, in the eyes of many persons, is synonymous with a fortune-teller.

All questions meant to deceive should be rejected. Spirits are known to dislike questions meant to test them. To insist on such questions is to invite deception. The person invoking a spirit should state their purpose frankly and openly, without tricks or evasions. If they are afraid to explain themselves, they would do better not to invoke the spirit. If an invocation is made without the person who requested it present, great caution is needed. Often it is better not to proceed at all. Only that person can assess the answers, judge the spirit's identity, and ask for explanations if needed. Only they can ask further questions as circumstances require. Besides, their presence creates a bond that attracts the spirit. A spirit is often reluctant to communicate with strangers for whom it has no sympathy. In short, the medium should avoid anything that could turn them into a consultant. In many people's eyes, that is the same as being a fortune-teller.

274. All spirits, to whatever degree of the scale they belong, may be invoked—the good, as well as the bad; those who have left this life but lately, and those who have lived in the most remote times; illustrious men and the most obscure; our relatives, our friends, and those who are indifferent to us; but it is not said that they will or can always come at our call: independently of their own will, or of the permission that may be refused them by a superior power, they might be prevented by motives which it is not always given us to penetrate. We would say, there is no absolute hindrance to communications except what we shall presently give; the obstacles that might hinder the manifestation of a spirit are almost always individual, and pertain to circumstances.

274. All spirits may be called upon, whatever their place on the scale, whether good or bad. We may call upon those who have recently left this life and those who lived in the distant past. We may call upon famous people and the most obscure, our relatives, our friends, and those we feel indifferent toward. But this does not mean that they will or can always come when called. A spirit may not wish to come, or a higher power may refuse permission. Spirits may also be prevented from coming for reasons we cannot always understand. Apart from the exceptions we shall give shortly, there is no absolute barrier to communication. The obstacles that may prevent a spirit from appearing are almost always particular to that spirit and its circumstances.

275. Among the causes that might oppose the manifestation of a spirit, some are personal to him, some foreign. We must place among the former his occupations, or the missions in which he is engaged, and from which he cannot turn aside to yield to our wishes; in such case, his visit is only postponed.

275. Some reasons a spirit might not appear are personal to him, while others are external. Personal reasons include his work or the missions he is carrying out. He cannot set these aside to satisfy our wishes. In such cases, his visit is only postponed.

There is, again, his own situation. While the state of incarnation may not be an absolute obstacle, it may be a hindrance at certain given moments, especially when it takes place in inferior worlds, and when the spirit himself is but little dematerialized. In the superior worlds, in those where the ties of spirit and matter are very feeble, the manifestation is almost as easy as in the wandering state, and in all cases easier than in those where the corporeal matter is more compact.

There is also his own situation. Incarnation may not be an absolute obstacle, but it may be a hindrance at certain times. This is especially true in inferior worlds, and when the spirit himself is still closely bound to matter. In superior worlds, the ties between spirit and matter are very weak. There, manifestation is almost as easy as in the wandering state. In all cases, it is easier than in worlds where bodily matter is denser.

The foreign causes pertain principally to the nature of the medium, to that of the invoker, to the sphere in which the invocation is made, and, lastly, to the end proposed. Some mediums receive more especially communications from their familiar spirits, who may be more or less elevated; others are capable of serving as intermediaries to all spirits; that depends on the sympathy or antipathy, the attraction or repulsion, which the personal spirit of the medium exercises over the foreign spirit, who may take him for interpreter with pleasure or with repugnance. That, again, setting aside the innate qualities of the medium, depends on the development of the medianimic faculty. Spirits come more willingly, are more explicit with a medium who offers them no material obstacle. All things, besides, being equal as to moral conditions, the greater facility a medium has in writing or expressing himself, the more his relations with the spirit world may be generalized.

The external causes mainly concern the nature of the medium and the person invoking the spirit. They also concern the setting in which the invocation takes place and, finally, its purpose. Some mediums receive communications mainly from their familiar spirits, who may be more or less elevated. Others can act as intermediaries for all spirits. This depends on whether the medium’s own spirit attracts or repels the other spirit. The other spirit may therefore be pleased or reluctant to use the medium as an interpreter. Apart from the medium’s innate qualities, this also depends on how developed their mediumistic ability is. Spirits come more willingly and speak more clearly through a medium who presents no material obstacle to them. All other things being equal in moral conditions, the more easily a medium can write or express themselves, the more broadly they can communicate with the spirit world.

276. The facility with which the habit of communieating with such or such a spirit gives, must also be taken into consideration; with time the foreign spirit identifies himself with the spirit of the medium, and with him who calls him. The question of sympathy aside, fluidic relations are established between them which render communications more prompt: this is why a first conversation is not always as satisfying as, might be desired, and it is also why the spirits themselves often ask to be recalled. The spirit who is in the habit of coming is as if at home; he is familiarized with his auditors, and with his interpreters; he speaks and acts more freely.

276. We must also consider how much easier communication becomes with practice. Over time, the visiting spirit becomes familiar with the medium’s spirit and with the person who calls him. Sympathy aside, fluidic connections develop between them, making communication quicker. This is why a first conversation is not always as satisfying as one might wish. It is also why spirits themselves often ask to be called back. A spirit who comes regularly feels at home. He is familiar with his listeners and interpreters, and he speaks and acts more freely.

277. To recapitulate: from what we have just said, it results that the power of invoking any spirit whatever does not imply that the spirit is at our orders; he can come at one moment, and not at another, with such medium or such invocator as pleases him, and not with such other; say what he pleases, without being constrained to say what he does not wish to say; go when it is agreeable to him; finally, from causes dependent or not upon his will, after having shown himself assiduously during some time, he may suddenly cease to come. It is from all these motives that when we desire to call a new spirit, it is necessary to ask our guide protector, if the invocation is possible; in cases where it may not be, he quite generally gives the motives, and then it is useless to insist.

277. To sum up, the ability to invoke any spirit does not mean that the spirit is at our command. A spirit may come at one time but not at another. He may come to one medium or person invoking him, but not to another, as he chooses. He may say what he pleases and cannot be forced to say what he does not wish to say. He may leave when he wishes. Finally, after appearing regularly for some time, he may suddenly stop coming, for reasons that may or may not depend on his will. For all these reasons, when we wish to call a new spirit, we must ask our protective guide whether the invocation is possible. If it is not, he generally explains why, and then there is no use insisting.

278. An important question presents itself here—that of knowing whether or not there would be disagreeable consequences from invoking a bad spirit. That depends on the end proposed, and the ascendency that can be had over them. There is no difficulty when we call them with a serious and instructive aim, or with a view of improving them; it is very great, on the contrary, if it is from pure curiosity or pleasantry, or if one puts himself in their power by asking of them any service whatever.

278. An important question arises here: can invoking a bad spirit have unpleasant consequences? That depends on your purpose and how much control you can have over the spirit. There is no difficulty if you invoke bad spirits for a serious, instructive purpose or to improve them. But the difficulty is very great if you invoke them out of curiosity or for amusement. It is also very great if you put yourself in their power by asking them for any service.

The good spirits, in such case, can very well give them the power to do what is asked of them, safe to punish severely afterward the rash man who dared to invoke their help and believe them more powerful than God. It is vain that he may have promised himself to make a good use of it in the end, and to dismiss the servitor once the service is rendered; the very service solicited, however minute it may be, is a veritable pact concluded with the bad spirit, and he never lets himself be used easily. (See No. 212.)

In such a case, the good spirits can give the bad spirits the power to do what is asked. They can still severely punish the reckless man afterward for daring to ask for their help and believing them more powerful than God. He may have promised himself that he would ultimately use the power for good. He may also have promised to dismiss the servant once the service was done. But those promises are useless. The very act of asking for the service, however small, is a true pact with the bad spirit. And he never lets himself be used easily. (See No. 212.)

279. Ascendency is exercised over the inferior spirits only by moral superiority.

279. Influence over inferior spirits can be exercised only through moral superiority.

The perverse spirits feel their masters in good men; with those who oppose to them only strength of will, a kind of brute force, they struggle, and are often the stronger. A person tried in this way to tame a rebellious spirit by his will; the spirit answered him, "Let me alone, with your bullying airs, you who are no better than I; they might say, a thief preaching to a thief."

Wicked spirits recognize good men as their masters. But they struggle against those who oppose them with nothing but willpower, a kind of brute force. The spirits are often stronger. One person tried to tame a rebellious spirit through willpower. The spirit answered, "Leave me alone with your bullying. You are no better than I am. As they might say, it's a thief preaching to a thief."

One is astonished that the name of God invoked against them should often be powerless. St. Louis has given the reason in the following answer:—

It is surprising that invoking God's name against them is often powerless. St. Louis explained why in the following answer:

"The name of God has influence over imperfect spirits only in the mouth of him who can use it with authority by his virtues; in the mouth of a man who has no moral superiority over the spirit, it is a word the same as another. It is the same with the holy things opposed to them. The most terrible arms are inoffensive in hands unskilled in their use, or incapable of bearing them."

"The name of God influences imperfect spirits only when spoken by someone whose virtues give him the authority to use it. In the mouth of a man with no moral superiority over the spirit, it is just another word. The same is true of holy things used against imperfect spirits. Even the most fearsome weapons are harmless in the hands of those unable to wield them or unskilled in their use."

280. The degree of superiority or inferiority of the spirits naturally indicates the tone it is proper to take with them. It is evident that the more elevated they are, the more right they have to our respect, to our regard, and to our submission. We should show them as much deference as we should have done during their lives, but from different motives; on the earth we should have considered their rank and their social position; in the world of spirits our respect is addressed only to moral superiority. Their very elevation raises them above the puerilities of our adulatory forms. It is not by words that we can secure their kind feeling, but by the sincerity of our sentiments. It would be ridiculous, then, to give them the titles which our usages consecrate to the distinction of ranks, and which, during their lives, might have flattered their vanity; if they are really superior, not only will they not care for them, but to do so will displease them. A good thought is more agreeable to them than the most flattering epithets; if it were otherwise, they would not be above humanity. The spirit of a venerable ecclesiastic, who, in this world, was a prince of the church, a good man, practicing the law of Jesus, answered once to a person who invoked him under the title of "my Lord," "You should at least say, ex-my Lord, for here there is no other Lord but God; know that I see who. on earth knelt before me, and those before whom I myself bowed."

280. A spirit's degree of superiority or inferiority naturally determines the proper tone to take with it. Clearly, the more elevated spirits are, the more entitled they are to our respect, regard, and submission. We should show them as much deference as we would have shown them in life, but for different reasons. On earth, we would have considered their rank and social position. In the spirit world, we respect only moral superiority. Their very elevation places them above our childish forms of flattery. We cannot win their kindness with words, but only through the sincerity of our feelings. It would be ridiculous to give them the titles our customs reserve for people of high rank. Such titles might have flattered their vanity during their lives. But if they are truly superior, they will not only disregard these titles. They will be displeased by them. A good thought pleases them more than the most flattering words. If that were not so, they would not be above humanity. A venerable clergyman had been a prince of the church in this world. He was a good man who practiced the law of Jesus. Once, someone invoked his spirit with the title "my Lord." He replied, "You should at least say, ex-my Lord, for here there is no Lord but God. Know that I see those who knelt before me on earth, and those before whom I myself bowed."

As to the inferior spirits, their character shows us the language proper to use with them. Among the number there are some who, though inoffensive, and even kind, are trifling, ignorant, stupid: to treat them the same as serious spirits, as some persons do, is about the same as to bow before a scholar or an ass muffled up in a professor's cap. A tone of familiarity would not be out of place with them, and they do not take offense at it; on the contrary, they willingly receive it.

As for inferior spirits, their character shows us how to speak to them. Some are harmless and even kind, but they are frivolous, ignorant, and stupid. Some people treat them like serious spirits. This is much like bowing before a scholar or a donkey dressed in a professor's cap. A familiar tone is not out of place with these spirits. They do not take offense at it. On the contrary, they welcome it.

Among the inferior spirits there are some who are unhappy. Whatever may be the faults they are expiating, their sufferings entitle them to our consideration, so much the more as no one can flatter himself that he does not deserve these words of the Christ: "Let him who is without sin among you cast the first stone." The kindness we show them is a comfort to them: in default of sympathy, they should find the indulgence we should wish them to show to us.

Some of the lower spirits are unhappy. Whatever faults they are making amends for, their suffering deserves our consideration. This is especially true because none of us can claim that Christ's words do not apply to us: "Let him who is without sin among you cast the first stone." Our kindness comforts them. Even if we cannot feel sympathy for them, we should show them the same tolerance we would want from them.

The spirits who reveal their inferiority by the cynicism of their language, their lies, the baseness of their sentiments, the perfidy of their counsels, are assuredly less worthy of our interest than those whose words show their repentance; we owe them, at least, the pity we accord the greatest criminals, and the way to reduce them to silence is to show ourselves superior to them: they indulge in their perversity only among persons with whom they think there is nothing to fear; for the perverse spirits feel their masters in good men as in superior spirits.

Some spirits reveal their inferiority through cynical language, lies, base feelings, and treacherous advice. They are certainly less deserving of our concern than spirits whose words show repentance. Still, we owe them at least the pity we would give the worst criminals. The way to silence them is to show that we are superior to them. They indulge their wickedness only among people they think they have nothing to fear from. For wicked spirits recognize good people as their masters, just as they recognize superior spirits.

To recapitulate: as much as it would be irreverential to treat the superior spirits as equals, just so much would it be ridiculous to extend the same deference to all without exception. Have veneration for those who deserve it, gratitude for those who protect and assist us, for all the others that kindness we may some day need for ourselves. In penetrating into the incorporeal world we learn to know it, and this knowledge should regulate us in our relations with those who inhabit it. The ancients, in their ignorance, elevated altars to them; for us, they are only creatures more or less perfect, and we raise our altars only to God.

To sum up: it would be disrespectful to treat superior spirits as equals. But it would be just as ridiculous to show the same respect to all spirits without exception. Show reverence to those who deserve it and gratitude to those who protect and help us. Show all others the kindness we may someday need ourselves. As we enter the world of spirits, we come to know it. This knowledge should guide our relationships with its inhabitants. In their ignorance, the ancients raised altars to them. To us, they are only creatures who are more or less perfect, and we raise our altars only to God.

281. The communications obtained from very superior spirits, or from those who have animated the great personages of antiquity, are precious from their exalted teachings. These spirits have acquired a degree of perfection which permits them to embrace a more extended sphere of ideas, to penetrate mysteries beyond the ordinary limits of humanity, and, consequently, to initiate us better than others into certain things. It does not follow that communications from less elevated spirits should be without utility; the observer may draw more than one instruction. To know the manners of a people, it must be studied in every degree of the scale. He who has seen it under one aspect only, would illy know it. The history of a people is not that of its kings and upper social circles; to judge it, one should see it in its private life and customs.

281. Communications from very superior spirits, or from spirits who once inhabited the great figures of antiquity, are valuable for their exalted teachings. These spirits have reached a level of perfection that allows them to grasp a wider range of ideas. They can penetrate mysteries beyond the ordinary limits of human understanding. As a result, they can teach us certain things better than other spirits can. But this does not mean that communications from less elevated spirits are useless. An observer can learn more than one lesson from them. To understand the ways of a people, we must study them at every level of society. Someone who has seen only one aspect of a people would know them poorly. The history of a people is not just the history of its kings and upper social circles. To judge a people, we should see their private lives and customs.

Now, the superior spirits are the upper circles of the spirit world: their very elevation places them so much above us that we are frightened at the distance that separates us. Spirits more bourgeois (may they excuse the expression) make the circumstances of their new existence more palpable to us. With them, the tie between corporeal life and spirit life is more intimate; we comprehend it better, because it touches us more nearly. In learning from themselves what has become of the men of all conditions and of all characters, what they think, what they experience, good, as well as vicious, the great and the small, the happy and the unhappy of the age, in a word, the men who have lived among us, whom we have seen and known, with whose real life we are acquainted, whose virtues and whims we know,—we comprehend their joys and their sufferings, we are associated with them, and draw therefrom a moral instruction as much more profitable as the relations between them and us are more intimate. We put ourselves more easily in the place of him who has been our equal than of him whom we see only through the mirage of a celestial glory.

Superior spirits belong to the upper circles of the spirit world. Their very elevation places them so far above us that the distance frightens us. More bourgeois spirits (may they forgive the expression) make the circumstances of their new existence more tangible to us. With them, the bond between bodily life and spirit life is closer. We understand it better because it touches us more directly. From these spirits themselves, we learn what has become of people of all conditions and characters. We learn what they think and experience, whether good or vicious, great or small, happy or unhappy. In short, they are people of our time who lived among us and whom we saw and knew. We know how they lived, as well as their virtues and whims. We understand their joys and sufferings and share in them. We also draw moral lessons from them, which are all the more useful because our relations with them are closer. We can more easily put ourselves in the place of someone who was our equal. It is harder to do so with someone we see only through the mirage of celestial glory.

Ordinary spirits show us the practical application of the great and sublime truths of which the superior spirits teach us the theory. Besides, in the study of a science nothing is useless; Newton found his law of the forces of the universe in the simplest phenomena.

Ordinary spirits show us how to apply the great and profound truths that superior spirits teach us in theory. Besides, nothing is useless when studying a science. Newton discovered his law of the forces of the universe in the simplest phenomena.

The invocation of ordinary spirits has, besides, the advantage of putting us en rapport with suffering spirits who can be comforted, and whose advancement may be facilitated by useful advice, so that we can be useful while, at the same time, instructing ourselves; there is egotism in seeking only one's own satisfaction in intercourse with the spirits, and he who disdains to extend a helping hand to the unhappy gives proof of pride. Of what use to obtain grand teachings from spirits of the highest order, if it does not make us inwardly better, more charitable, more benevolent for our brothers, both in this world and in the other? What would become of the diseased if the doctors refused to touch their sores?

Calling on ordinary spirits also has the advantage of putting us in contact with suffering spirits. We can comfort them and help them advance by giving useful advice. In this way, we can be useful while learning ourselves. It is selfish to seek only our own satisfaction in communicating with spirits. Anyone who refuses to help the unhappy shows pride. What use is it to receive grand teachings from the highest spirits if they do not make us better within? They should make us more charitable and kind to our brothers, both in this world and the other. What would become of the sick if doctors refused to touch their sores?

1. "Can we invoke spirits without being mediums?"

1. "Can we summon spirits without being mediums?"

"Every one can invoke spirits, and if those you call cannot manifest themselves materially, they are nevertheless near you, and listen to you."

"Anyone can call upon spirits. Even if the spirits you call cannot appear physically, they are still near you and listening to you."

2. "Does the spirit invoked always come at the call made to him?"

2. "Does a spirit always come when called?"

"That depends on the conditions in which he is, for there are circumstances in which he cannot do so."

"That depends on his situation, because there are circumstances in which he cannot do so."

3. "What causes might prevent a spirit from coming at our call?"

3. "What might prevent a spirit from coming when we call?"

"Firstly, his will; then his corporeal state, if he is re-incarnated; the missions with which he may be charged; and still further, permission may be refused him. There are spirits who can never communicate—those who, by their nature, belong still to worlds inferior to the earth. Neither can those who are in the spheres of punishment, at least without a superior permission, which is granted only for the general good. That a spirit may be able to communicate, he must have attained the same degree of advancement as that of the world to which he is called; otherwise he is strange to the ideas of that world, and has no point of comparison. It is not the same with those who are sent on missions, or in expiation, to inferior worlds; they have the necessary ideas to reply."

"First, there is his will. Then there is his physical condition, if he is reincarnated, and any missions he may have been assigned. He may also be refused permission. Some spirits can never communicate. By their nature, they still belong to worlds inferior to Earth. Nor can spirits in the spheres of punishment communicate without permission from a superior. Such permission is granted only for the general good. To communicate, a spirit must have reached the same level of advancement as the world to which he is called. Otherwise, he is unfamiliar with that world's ideas and has no basis for comparison. It is different for spirits sent to inferior worlds on missions or in expiation. They have the ideas needed to reply."

4. "For what motives may the permission to communicate be refused to a spirit?"

4. "Why might a spirit be denied permission to communicate?"

"It may be a trial or a punishment for him, or for the one who calls him."

"It may be a test or a punishment for him or for the person who calls him."

5. "How can spirits, dispersed in space or in different worlds, hear from all points of the universe the invocations that are made?"

5. "How can spirits scattered through space or across different worlds hear calls made to them from anywhere in the universe?"

"They are often forewarned by the familiar spirits that surround you, who go to seek them; but here is a phenomenon difficult to explain to you, because you cannot yet understand the transmission of thought among spirits. All I can tell you is, that the spirit you invoke, however distant he may be, receives, as it were, the rebound of the thought as a kind of electrical commotion, which calls his attention to the side from whence comes the thought addressed to him. It might be said he hears the thought, as on earth you hear the voice."

"They are often warned in advance by the familiar spirits around you, who go to find them. But this phenomenon is difficult to explain because you cannot yet understand how spirits transmit thoughts. All I can tell you is that the spirit you call upon receives a kind of echo of your thought, however far away he may be. It is like an electrical shock that draws his attention toward the source of the thought addressed to him. You might say he hears the thought, just as you hear a voice on earth."

"Is the universal fluid the vehicle of thought, as the air is that of sound?"

"Does the universal fluid carry thought, just as air carries sound?"

"Yes, with this difference, that sound can be heard only within a very limited radius, while thought attains the infinite. The spirit, in space, is like the traveler in the midst of a vast plain, who, hearing his name suddenly pronounced, directs his attention to the side on which he is called."

"Yes, but there is one difference. Sound can be heard only over a very limited distance, while thought reaches infinity. A spirit in space is like a traveler in the middle of a vast plain. When the traveler suddenly hears his name called, he turns his attention toward the voice."

6. "We know that distances are but trifles to spirits; yet one is astonished to see them sometimes respond as promptly to the call as if they had been all ready."

6. "We know that distance means little to spirits. Yet it is surprising how quickly they sometimes answer a call, as if they had been ready all along."

"And so, indeed, they are sometimes. If the invocation is premeditated, the spirit is forewarned, and often finds himself there before he is called."

"And so they sometimes are. If the invocation is planned in advance, the spirit is warned beforehand. He often arrives before he is called."

7. "Is the thought of the invocator more or less easily heard according to circumstances?"

7. "Can the thoughts of the person invoking a spirit be heard more easily in some circumstances than others?"

"Without doubt; the spirit called by a sympathetic and kind sentiment is more quickly touched: it is to him the voice of a friend which he recognizes; without that it often happens that the invocation miscarries. The thought that springs from the invocation strikes the spirit; if it is not well directed, it strikes in the void. It is with spirits as with men; if he who calls them is indifferent or antipathetic, they may hear, but do not often listen."

"Without doubt, a spirit called with sympathy and kindness is more quickly moved. It is the voice of a friend that he recognizes. Without that feeling, the invocation often fails. The thought behind the invocation reaches the spirit. If the thought is not well directed, it reaches nothing. Spirits are like people in this respect. If the person calling them is indifferent or hostile, they may hear but rarely listen."

8. "Does the spirit invoked come voluntarily, or is he constrained to come?"

8. "Does the summoned spirit come willingly, or is he forced to come?"

"He obeys the will of God, that is, the general law that rules the universe; and yet constraint is not the word; for he judges if it be useful to come, and there still is his free will. A superior spirit always comes when he is called for a useful end; he refuses to anwer only in circles of persons either not serious, or treating the thing as a joke."

"He obeys the will of God, which is the general law that rules the universe. Yet he is not forced to obey. He decides whether it would be useful to come, and he still has free will. A superior spirit always comes when called for a useful purpose. He refuses to answer only when the people gathered are not serious or are treating the matter as a joke."

9. "Can the invoked spirit refuse to come at the call made on him?"

9. "Can a spirit refuse to come when summoned?"

"Perfectly; or where would be his free will? Do you think all the beings in the universe are at your orders? And do you consider yourselves obliged to answer all who pronounce your name? When I say he can refuse, I mean on the demand of the invocator, for an inferior spirit may be constrained to come by a superior spirit."

"Certainly. Otherwise, where would his free will be? Do you think all the beings in the universe are at your command? Do you consider yourselves obliged to answer everyone who says your name? When I say he can refuse, I mean he can refuse the request of the person invoking him. But a superior spirit can compel an inferior spirit to come."

10. "Is there any means by which the invocator may oblige a spirit to come against his will?"

10. "Can the person invoking a spirit force it to come against its will?"

"None, if the spirit is your equal or your superior in morality; I say in morality, not in intelligence, because you have no authority over him: if it is your inferior, you can, if it is for his good, for then other spirits will second you." (No. 279.)

"None, if the spirit is your equal or superior in morality. I say morality, not intelligence, because you have no authority over him. If the spirit is your inferior, you can, if it is for his good. Then other spirits will support you." (No. 279.)

11. "Is there any difficulty in invoking inferior spirits? and is there any danger, in calling them, of putting ourselves in their power?"

11. "Is it difficult to summon inferior spirits? Could summoning them put us under their power?"

"They rule only those who allow themselves to be ruled. He who is assisted by good spirits has nothing to fear: he controls the inferior spirits; they do not control him. In isolation, mediums, especially those who are beginning, should abstain from such invocations" (No. 278.)

"They rule only those who allow themselves to be ruled. Anyone helped by good spirits has nothing to fear. They control the inferior spirits, not the other way around. Mediums, especially beginners, should not make such invocations when alone" (No. 278.)

12. "Is it necessary to be in any particular frame of mind for invocations?"

12. "Do you need to be in a particular frame of mind to perform invocations?"

"The most essential of all dispositions is concentration of thought, when we desire aught of serious spirits. With faith and the desire of good, one is more powerful to invoke superior spirits. In elevating the soul by concentration of thought, at the moment of invocation, we are identified with good spirits, and attract them to us.

"When we want something from serious spirits, the most important disposition is concentration of thought. With faith and a desire for good, we have greater power to call upon superior spirits. By concentrating our thoughts at the moment we call upon them, we elevate the soul. This brings us into harmony with good spirits and attracts them to us.

13. "Is faith necessary in invocations?"

13. "Is faith necessary for invocations?"

"Faith in God, yes; faith will come for the rest if you desire good, and wish for instruction."

"Yes, have faith in God. Faith in the rest will come if you desire good and want to learn."

14. "Have men more power to invoke spirits when united by community of thought and intention?"

14. "Do people have more power to invoke spirits when they share the same thoughts and intentions?"

"When all are united by charity and for good, they obtain grand things. Nothing is more injurious to the result of invocations than divergence of thought."

"When everyone is united by charity and the desire to do good, they achieve great things. Nothing harms the results of invocations more than a lack of shared purpose."

15. "Is making a chain by joining hands for some minutes, at the beginning of reunions, of any use?"

15. "Is it useful to form a chain by holding hands for a few minutes at the start of meetings?"

"The chain is a material means, which does not promote union among you if it exist not in the thought: what is more useful is to be united in one common thought, each one calling to his side good spirits. You do not know all you might obtain in a serious reunion, from whence is banished every sentiment of pride and personality, and where reigns a perfect sentiment of mutual cordiality."

"The chain is a physical means. It does not unite you if you are not already united in thought. What is more useful is to share one common thought, with each person calling good spirits to their side. You do not know all that you might obtain in a serious gathering. Such a gathering would be free of all pride and self-interest, and filled with perfect mutual goodwill."

16. "Are invocations for fixed days and hours preferable?"

16. "Is it better to make invocations on set days and at set times?"

"Yes, and, if it be possible, in the same place; the spirits come to it more willingly: it is the constant desire you have that aids the spirits to come and put themselves into communication with you. Spirits have their occupations, which they cannot leave at a moment's warning for your personal satisfaction. I say, in the same place; but do not suppose this to be an absolute obligation, for spirits come everywhere: I mean, a place consecrated to that is preferable, because there concentration of thought is more perfect."

"Yes, and, if possible, in the same place. Spirits come more willingly to the same place. Your constant desire helps them come and communicate with you. Spirits have their own occupations, which they cannot leave at a moment's notice to satisfy you. I say the same place, but do not think this is absolutely necessary. Spirits come everywhere. I mean that a place set aside for this purpose is preferable, because you can concentrate your thoughts better there."

17. "Have certain objects, such as medallions and talismans, the property of attracting or repelling spirits, as some pretend?"

17. "Do certain objects, such as medallions and talismans, attract or repel spirits, as some people claim?"

"This is a useless question, for you know very well that matter has no action on spirits. Be very sure that no good spirit ever advises such absurdities; the virtue of talismans, of whatever nature they be, has never existed save in the imaginations of credulous people."

"This is a pointless question, because you know very well that matter has no effect on spirits. You can be sure that no good spirit ever recommends such absurdities. Talismans of any kind have never had any power except in the imaginations of gullible people."

18. "What must we think of spirits who give rendezvous in dismal places, and at undue hours?"

18. "What should we think of spirits who arrange meetings in gloomy places and at inappropriate hours?"

"These spirits amuse themselves at the expense of those who listen to them. It is always useless, and often dangerous, to yield to such suggestions: useless, because one gains absolutely nothing but to be mystified; dangerous, not for the evil the spirits might do, but on account of its influence on weak brains."

"These spirits amuse themselves at the expense of those who listen to them. Giving in to such suggestions is always useless and often dangerous. It is useless because one gains absolutely nothing but confusion. It is dangerous not because of any harm the spirits might do, but because of its influence on weak minds."

19. "Are there days and hours more propitious than others for invocations?"

19. "Are some days and hours more favorable than others for invocations?"

"For spirits that is perfectly indifferent, as is everything material, and it is a superstition to believe in the influence of days and hours. The most propitious moments are those in which the invocator can be the least disturbed by his accustomed occupations; when his body and mind are most calm."

"Spirits are completely indifferent to that, as they are to everything material. It is superstition to believe that days and hours have any influence. The best times are when the person calling on spirits is least likely to be disturbed by everyday tasks. These are times when their body and mind are calmest."

20. "Is invocation an agreeable or a painful thing for spirits? Do they come voluntarily when they are called?"

20. "Is being summoned pleasant or painful for spirits? Do they come willingly when called?"

"That depends on their character and the motives from which they are called. When the object is praiseworthy, and when the surrounding is sympathetic to them, it is agreeable to them, and even attractive; the spirits are always happy in the affection testified for them. There are those to whom it is a great happiness to communicate with men, and who suffer from the indifference in which they are left. But, as I have said, it depends upon their character; among spirits there are also misanthropes, who do not like to be disturbed, and whose answers show their ill humor, especially when they are called by indifferent people, in whom they are not at all interested. A spirit has often no motive for coming at the call of an unknown person, who is indifferent to him, and almost always moved by curiosity; if he comes, he usually makes but short visits, unless there may be a serious and instructive end in view in the invocation."

"That depends on their character and why they are called. If the purpose is worthy and the surroundings are sympathetic to them, they find it pleasant and even appealing. Spirits are always happy to receive expressions of affection. Some find great happiness in communicating with people and suffer when people leave them in indifference. But, as I have said, it depends on their character. Some spirits dislike people and do not like to be disturbed. Their answers show their bad mood, especially when they are called by people who feel indifferent toward them and in whom they have no interest. A spirit often has no reason to answer the call of a stranger he feels indifferent toward. The stranger is almost always driven by curiosity. If the spirit comes, he usually makes only a short visit, unless the invocation may have a serious and instructive purpose."

Remark. We see people who invoke their relations only to ask them the most ordinary things of material life; for instance, one to know if he shall rent or sell his house, another to know what profit he shall have from his merchandise, the place where money is deposited, whether or no a certain business will be advantageous. Our relations from beyond the tomb are interested in us only by reason of the affection we have for them. If all our thought is limited to thinking them sorcerers, if we think of them only to ask favors of them, they cannot have any very great sympathy for us, and we should not be astonished at the little benevolence they sometimes evince.

Remark. We see people who summon their relatives only to ask about the most ordinary matters of daily life. One asks whether to rent or sell a house. Another asks what profit their merchandise will bring, where money is deposited, or whether a business venture will be profitable. Our relatives beyond the grave take an interest in us only because of the affection we feel for them. If we think of them only as sorcerers and ask them only for favors, they cannot feel much sympathy for us. We should not be surprised, then, by the little kindness they sometimes show.

21. "Is there a difference between good and bad spirits, in regard to their readiness to come at our call."

21. "Are good spirits more or less willing than bad spirits to come when we call them?"

"There is a very great difference; bad spirits come voluntarily only inasmuch as they hope to govern and make dupes; but they experience a strong contrariety when they are forced to confess their faults, and only ask to go away again, like a pupil called up for correction. They can be constrained to come, by the superior spirits, as a punishment, and for the instruction of the incarnated. Invocation is painful for good spirits when they are called uselessly, for frivolities; then they do not come at all, or soon withdraw."

"There is a great difference. Bad spirits come willingly only when they hope to gain control and deceive people. But they strongly resist being forced to admit their faults. They only want to leave again, like a student called in for correction. Higher spirits can force them to come as a punishment and to teach those who are incarnated. Being summoned is painful for good spirits when they are called for no useful purpose, only for frivolous reasons. In those cases, they either do not come at all or soon leave."

"You may take it as a principle, that spirits, whatever they be, like no more than yourselves to serve as amusement for the curious. Often you have no other end, in invoking a spirit, than to see what he will tell you, or to question him on the particulars of his life, which he does not care to tell you, because he has no motive for giving you his confidence; and think you he is going to put himself at the bar for your good pleasure? Undeceive yourselves: what he would not have done during his lifetime, he will not do as a spirit."

"You may take this as a principle: spirits, whoever they are, no more like to amuse the curious than you do. Often, you invoke a spirit only to see what he will tell you. Or you ask about details of his life that he does not care to share. He has no reason to confide in you. And do you think he will submit to questioning for your pleasure? Do not fool yourselves: what he would not have done in life, he will not do as a spirit."

Remark. Experience proves, in fact, that invocation is always agreeable to spirits, when made with a serious and useful motive; the good come with pleasure to instruct us; those who suffer find comfort in the sympathy shown them; those whom we have known are satisfied with our remembrance. Frivolous spirits like to be invoked by frivolous persons, because that gives them an opportunity to amuse themselves at their expense; they are ill at ease with grave persons.

Remark. Experience shows that spirits are always pleased to be invoked for a serious and useful purpose. Good spirits come gladly to teach us. Spirits who suffer find comfort in the sympathy shown to them. Those we have known are pleased that we remember them. Frivolous spirits like to be invoked by frivolous people because it gives them a chance to amuse themselves at their expense. They feel uneasy with serious people.

22. "In order to manifest themselves, do spirits always need to be invoked?"

22. "Do spirits always need to be called upon to manifest themselves?"

"No; they very often present themselves without being called, and that proves that they come willingly."

"No, they very often appear without being called. That proves they come willingly."

23. "When a spirit comes of himself, can we be sure of his identity?"

23. "When a spirit comes on his own, can we be sure of his identity?"

"Not at all; for deceiving spirits often employ this means, the better to delude."

"Not at all, because deceptive spirits often use this method to deceive people more effectively."

24. "When we invoke the spirit of a person by thought, does he come to us even when there are no manifestations by writing or otherwise?"

24. "When we summon a person's spirit in our thoughts, does the spirit come to us even without any written or other manifestation?"

"Writing is a material means by which the spirit may attest his presence; but it is the thought that attracts him, and we show it by writing."

"Writing is a physical way for the spirit to show that he is present. But it is thought that attracts him, and we express that thought through writing."

25. When an inferior spirit manifests himself, can we oblige him to withdraw?"

25. When an inferior spirit appears, can we make him leave?"

"Yes; by not listening to him. But how do you expect him to withdraw when you amuse yourselves with his vileness? The inferior spirits attach themselves to those who listen to them with complacence, like the fools among you."

"Yes, by not listening to him. But how do you expect him to leave when you amuse yourselves with his nastiness? Inferior spirits attach themselves to those who willingly listen to them, just as fools do among you."

26. "Is invocation, made in the name of God, a guarantee against the intermeddling of bad spirits?"

26. "Does invoking God guarantee protection against interference from bad spirits?"

"The name of God is not a check for all perverse spirits, but it restrains many; by this means you always remove some, and you would remove many more, if it were made from the bottom of the heart, and not as a common formula."

"God's name does not restrain all evil spirits, but it restrains many. By using it, you always drive some away. You would drive away many more if you spoke it from the heart, rather than as a routine formula."

27. "Could several spirits be invoked by name at the same time?"

27. "Could several spirits be called by name at the same time?"

"There is no difficulty in that; and if you had three or four hands to write, three or four spirits could answer you at the same time: this is what does happen when there are several mediums."

"That is no problem. If you had three or four hands to write with, three or four spirits could answer you at once. This is what happens when there are several mediums."

28. "When several spirits are simultaneously invoked, and there is but one medium, which one answers?"

28. "When several spirits are called at the same time, but there is only one medium, which spirit answers?"

"One answers for all, and he expresses the collective thought."

"One speaks for all, expressing their collective thought."

29. "In a séance, could the same spirit communicate with two mediums at the same time?"

29. "During a séance, could the same spirit communicate with two mediums at the same time?"

"As easily as you have men who can dictate several letters at the same time."

"As easily as you can find men who can dictate several letters at once."

Remark. We have seen a spirit answer at the same time by two mediums,—to one in English, to another in French,—and the answers were identical in sense; some were the literal translation of the others. Two spirits, invoked simultaneously by two mediums, might establish a conversation with each other; this mode of communication not being necessary for them, as they can read each other's thought, they sometimes do it for our instruction. If they are inferior spirits, as they are still imbued with terrestrial passions and corporeal ideas, it might happen that they would dispute and apostrophize each other with big words, upbraid each other with their wrongs, and even throw pencils, baskets, planchettes, &c., at each other.

Remark. We have seen a spirit answer through two mediums at the same time, one in English and the other in French. The answers meant the same thing. Some were literal translations of the others. Two spirits summoned at the same time by two mediums might have a conversation with each other. They do not need to communicate this way, because they can read each other's thoughts. But they sometimes do it to teach us. If they are inferior spirits, they may still be filled with earthly passions and physical ideas. They might argue, hurl grand insults at each other, and blame each other for their wrongs. They might even throw pencils, baskets, planchettes, and other objects at each other.

30. "Can a spirit, invoked at the same time in different places, answer simultaneously to the questions addressed to him?"

30. "If a spirit is summoned in different places at the same time, can he answer questions in all those places simultaneously?"

"Yes, if it is an elevated spirit."

"Yes, if it is a higher spirit."

—"In this case does the spirit divide himself? or has he the gift of ubiquity?"

"In this case, does the spirit divide himself, or can he be everywhere at once?"

"The sun is one, yet he radiates all around, throwing his rays afar without subdividing himself: it is the same with spirits. The thought of the spirit is like a star that projects its light to a distance, and may be seen from all points of the horizon. The purer the spirit, the more his thought radiates and extends, like the light. The inferior spirits are too material; they can answer only to a single person at once, and cannot come if they are called elsewhere. A superior spirit, called at the same time to two different points, will answer both invocations, if they are equally serious and fervent; if not, he will give his preference to the more serious."

"The sun is one, yet it shines in all directions, casting its rays far away without dividing itself. The same is true of spirits. A spirit's thought is like a star that sends its light far away. It can be seen from every point on the horizon. The purer the spirit, the farther its thought radiates and reaches, like light. Inferior spirits are too material. They can answer only one person at a time and cannot come if called elsewhere. A superior spirit may be called to two different places at the same time. It will answer both calls if they are equally serious and fervent. If not, it will give preference to the more serious call."

Remark. The same with a man who can, without changing his place, transmit his thought by signals seen from different points.

Remark. The same is true of a man who can send his thoughts through signals seen from different places, without moving.

In a séance of the Parisian Society for Spirit Studies, when the question of ubiquity had been discussed, a spirit dictated spontaneously the following communication: "You asked, this evening, what is the hierarchy of spirits as to ubiquity? Compare us to an aeronaut, who rises little by little in the air. When he leaves the ground, a very small circle can perceive him; as he rises, the circle enlarges for him; and when he has reached a certain height, he appears to an infinite number of persons. So with us: a bad spirit, who is still attached to the earth, remains in a very restricted circle, in the midst of persons who see him. If he grows in grace, if he becomes better, he can talk with several persons; and when he has become a superior spirit, he can radiate like the light of the sun, show himself to many persons, and in many places, at the same time. Channing."

At a séance of the Parisian Society for Spirit Studies, the question of ubiquity had been discussed. A spirit then spontaneously dictated the following communication: "You asked tonight how spirits rank in their ability to be present in many places at once. Compare us to a balloonist rising gradually into the air. When he leaves the ground, only people within a very small circle can see him. As he rises, that circle grows larger. When he reaches a certain height, he can be seen by an infinite number of people. It is the same with us. A bad spirit who is still attached to the earth remains within a very small circle, among the people who see him. If he grows in grace and becomes better, he can speak with several people. When he becomes a superior spirit, he can radiate like sunlight. He can appear to many people in many places at the same time. Channing."

31. "Can the pure spirits be invoked—those who have ended their series of incarnations?"

31. "Can pure spirits be called upon? These are spirits who have completed their series of incarnations."

"Yes, but very rarely: they communicate only with pure and sincere hearts, and not with the haughty and egotistical: you must be careful to distrust inferior spirits, who take this quality to give themselves more importance in your eyes."

"Yes, but very rarely. They communicate only with pure and sincere hearts, not with the arrogant and selfish. Be careful not to trust inferior spirits who claim this quality to seem more important to you."

32. "How is it that the spirit of the most illustrious men comes as readily and familiarly at the call of the most obscure?"

32. "Why do the spirits of the most famous men respond so readily and familiarly when even the most obscure people call them?"

"Men judge spirits by themselves, and that is an error: after the death of the body, terrestrial rank no longer exists; there is but the distinction of goodness among them; and those who are good go wherever there is good to be done."

"People judge spirits by their own standards, and that is a mistake. After the body dies, earthly rank no longer exists. Spirits are distinguished only by their goodness. Those who are good go wherever there is good to be done."

33. "At what length of time after death can a spirit be invoked?"

33. "How long after death can a spirit be summoned?"

"It can be done at the very instant of death; but as, at this moment, the spirit is still in trouble, he answers but imperfectly."

"It can be done at the very moment of death. But the spirit is still troubled at that moment, so he answers imperfectly."

Remark. The duration of the trouble being very variable, there can be no fixed time to make the invocation; yet it is rare if, at the end of eight days, the spirit has not sufficiently recovered to be able to answer: he can sometimes very well do so two or three days after death; it can, in any case, be tried with care.

Remark. The disturbance lasts for varying lengths of time, so there is no fixed time for invoking the spirit. Yet after eight days, the spirit has usually recovered enough to answer. Sometimes he can answer quite well two or three days after death. In any case, the invocation can be tried with care.

34. "Is the invocation at the moment of death more painful for the spirit than if made later?"

34. "Is calling on a spirit at the moment of death more painful for the spirit than calling on it later?"

"Sometimes; it is as if you were torn from sleep before you are fully awakened. There are some, however, who are not at all disturbed by it, and even whom it helps out of their trouble."

"Sometimes. It is as if you were pulled from sleep before you were fully awake. However, some people are not disturbed by it at all. It even helps some of them out of their trouble."

35. "How can the spirit of a child, who has died very young, answer with knowledge, when, during his life, he had as yet no consciousness of himself?"

35. "How can the spirit of a child who died very young answer knowledgeably? During his life, he was not yet aware of himself."

"The soul of a child is a spirit still enveloped in the swaddling-clothes of matter; but, disengaged from matter, he enjoys his spirit faculties, for spirits have no age; which proves that the spirit of the child has already lived. Yet, until he shall have become completely disengaged, he may preserve in his language some traces of the character of childhood."

"The soul of a child is a spirit still wrapped in the swaddling clothes of matter. But when freed from matter, he enjoys his spiritual faculties. Spirits have no age, and this proves that the child's spirit has already lived. Yet until he is completely freed from matter, his language may retain some traces of childhood."

Remark. The corporeal influence which makes itself felt on the spirit of the child, for a longer or shorter time, is sometimes remarked, in the same way, on the spirit of a person dying in a state of insanity. The spirit himself is not crazy, but we know that some spirits, for a time, believe themselves still in this world: it is, then, not astonishing that the spirit of an insane person should still feel the fetters which, during life, opposed his free manifestation, until he become completely disengaged. This effect varies according to the causes of the insanity, for there are some maniacs who recover the lucidity of their ideas immediately after their death.

Remark. The body’s influence on a child’s spirit can last for a shorter or longer time. A similar influence is sometimes observed in the spirit of a person who dies while mentally ill. The spirit itself is not mentally ill, but we know that some spirits temporarily believe they are still in this world. So it is not surprising that such a spirit may still feel the restraints that prevented its free expression during life. These restraints remain until the spirit is completely free of the body. The effect varies according to the causes of the mental illness. Some people with mental illness regain clarity of thought immediately after death.

36. "Can the spirit of an animal be invoked?"

36. "Can an animal's spirit be summoned?"

"After the death of the animal, the intelligent principle that was in him is in a latent state; he is immediately utilized, by spirits charged with such cares, to animate new beings, in whom he continues the work of his elaboration. Thus, in the spirit world there are no spirits of wandering animals, but only human spirits. This answers your question."

"After an animal dies, the intelligent principle within it becomes dormant. Spirits responsible for this task immediately use it to give life to new beings. In these beings, it continues to develop. Thus, there are no wandering animal spirits in the spirit world, only human spirits. This answers your question."

"How is it, then, that some persons have invoked animals and received answers?"

"Then how have some people invoked animals and received answers?"

"Invoke a stone and it will answer you. There is always a crowd of spirits ready to speak for anything."

"Call on a stone, and it will answer you. There is always a crowd of spirits ready to speak for anything."

Remark. Just the same if you invoke a myth, or an allegorical personage, it will answer; that is, it will be answered for, and the spirit who would present himself would take its character and appearance. One day, a person took a fancy to invoke Tartufe, and Tartufe came immediately; still more, he talked of Orgon, of Elmire, of Damis, and of Valire, of whom he gave news; as to himself, he counterfeited the hypocrite with as much art as if Tartufe had been a real personage. Afterward, he said he was the spirit of an actor who had played that character.

Remark. Likewise, if you invoke a mythical or allegorical figure, it will answer. That is, a spirit will answer for the figure, taking on its character and appearance. One day, someone decided to invoke Tartufe, and Tartufe came immediately. He even spoke of Orgon, Elmire, Damis, and Valire, giving news of them. He played the hypocrite with as much skill as if Tartufe had been a real person. Later, he said he was the spirit of an actor who had played that character.

Trifling spirits always profit by the inexperience of interrogators, but they take good care never to address those who they know are enlightened enough to discover their impostures, and who would give no credit to their stories.

Frivolous spirits always take advantage of inexperienced questioners. But they take care never to approach people they know are informed enough to see through their deception and would not believe their stories.

It is the same among men.

It is the same among people.

A gentleman had in his garden a nest of goldfinches, in which he was much interested; one day the nest disappeared; being certain that no one about the house had been guilty of its destruction, he thought of invoking the mother of the little ones; she came, and said, in very good French, "Do not accuse any one, and be easy about my little ones; the cat overthrew the nest by jumping; you will find, under the grass, all the little ones that have not been eaten." He looked, and found it so. Must he conclude that the bird had answered him? No, assuredly; but simply that a spirit knew the history of it. This proves how much appearances should be distrusted, and how just the above reply: Invoke a stone, and it will answer you. (See, further the chapter on Mediumship among Animals, No. 234.)

A gentleman had a nest of goldfinches in his garden, and he was very interested in them. One day the nest disappeared. He was certain that no one around the house had destroyed it, so he thought of invoking the young birds' mother. She came and spoke in very good French: "Do not accuse anyone, and do not worry about my little ones. The cat knocked over the nest by jumping. You will find all the little ones that have not been eaten under the grass." He looked and found that it was true. Must he conclude that the bird had answered him? No, certainly not. It means only that a spirit knew what had happened. This shows how much we should distrust appearances and how accurate the earlier reply was: Invoke a stone, and it will answer you. (See the later chapter on Mediumship among Animals, No. 234.)

37. "Is the incarnation of the spirit an absolute obstacle to his invocation?"

37. "Does a spirit's incarnation make it impossible to summon him?"

"No; but the state of the body must be such, at the time, as to permit the spirit to disengage himself. The incarnated spirit comes as much more easily as the world in which he finds himself is of a more elevated order, because the bodies there are less material."

“No, but the body must be in a state that allows the spirit to leave it at that time. An incarnated spirit can come more easily from a more elevated world, because bodies there are less material.”

38. "Can the spirit of a living person be invoked?"

38. "Can the spirit of a living person be summoned?"

"Of course, as you can invoke an incarnated spirit. The spirit of a living person can also, in his moments of liberty, come without being invoked; that depends on his sympathy for the person with whom he communicates." (See No. 116—History of the Man and the Snuff-box.)

"Of course, since you can summon an incarnated spirit. The spirit of a living person can also come without being summoned during moments of freedom. This depends on the spirit's sympathy for the person with whom it communicates." (See No. 116, History of the Man and the Snuff-box.)

39. "In what state is the body of the person when the spirit is invoked?"

39. "What condition is the person's body in when their spirit is invoked?"

"He sleeps, or is dozing; it is then the spirit is free."

"He is asleep or dozing. That is when the spirit is free."

"Could the body awaken while the spirit is absent?"

"Could the body wake up while the spirit is away?"

"No; the spirit is obliged to reënter it; if, at the moment, he may be talking to you, he leaves you, and often tells you the reason for so doing."

"No, the spirit must reenter it. If he is talking to you at the time, he leaves you and often tells you why."

40. "How is the spirit, when absent from the body, warned of the necessity of its return?"

40. "When the spirit is away from the body, how is it warned that it must return?"

"The spirit of a living body is never completely separated; to whatever distance it may transport itself, it is held to the body by a fluidic bond, which serves to recall it when necessary; this tie is broken only by death."

"The spirit of a living body is never completely separated from it. No matter how far the spirit travels, a fluidic bond holds it to the body. This bond recalls the spirit when necessary. It is broken only by death."

Remark. This fluidic tie has often been noticed by seeing mediums. It is a kind of phosphorescent train, which is lost in space in the direction of the body. Some spirits say it is by that they recognize those who are still boumd to the corporeal world.

Remark. Mediums who can see spirits have often noticed this fluidic tie. It looks like a glowing trail that fades into space in the direction of the body. Some spirits say they use this tie to recognize those who are still bound to the physical world.

41. "What would happen, if, during sleep, and in the absence of the spirit, the body should be mortally wounded?"

41. "What would happen if the body were fatally wounded during sleep, while the spirit was away?"

"The spirit would be warned, and would reënter before death."

"The spirit would be warned and would return before death."

—"So it could not happen that the body could die in the absence of the spirit, and that on his return he could not reënter it?"

"So the body could not die while the spirit was away, leaving him unable to reenter it when he returned?"

"No; it would be contrary to the law regulating the union of the soul and body."

"No. That would go against the law governing the union of the soul and body."

—"But if the blow was struck suddenly, and without premeditation?"

"But what if the blow was struck suddenly, without planning it beforehand?"

"The spirit would be warned before the mortal blow could be given."

"The spirit would be warned before the fatal blow could be delivered."

Remark. The spirit of a living person interrogated on this point, answered,—

Remark. When asked about this point, the spirit of a living person answered:

"If the body could die in the absence of the spirit, it would be too convenient a method of committing hypocritical suicides."

"If the body could die without the spirit, that would be too convenient a way to commit a hypocritical suicide."

42. "Is the spirit of a person invoked during sleep as free to communicate as that of a dead person?"

42. "If a person's spirit is called upon during sleep, is it as free to communicate as a dead person's spirit?"

"No; matter always influences it more or less."

"No, matter always influences it to some degree."

Remark. A person in this state, to whom this question was addressed, answered,—

Note. A person in this state was asked this question and answered:

"I am always chained to the ball I drag after me."

"I am always chained to the ball I drag behind me."

—"In this state, could the spirit be hindered from coming because of its being elsewhere?"

"In this state, could the spirit be unable to come because it is somewhere else?"

"Yes; the spirit might be in a place where it pleased him to remain; then he would not come at the invocation, especially if it were made by some one in whom he felt no interest."

"Yes. The spirit might be somewhere he wanted to stay. In that case, he would not come when summoned, especially if he had no interest in the person summoning him."

43. "Is it absolutely impossible to invoke the spirit of a person who is awake?"

43. "Is it absolutely impossible to summon the spirit of someone who is awake?"

"Though difficult, it is not absolutely impossible; for if the invocation carries, it may produce sleep in the person; but the spirit can communicate, as spirit, only in those moments when its presence is not necessary to the intelligent activity of the body."

"Though difficult, it is not entirely impossible. If the invocation carries, it may put the person to sleep. But the spirit can communicate as a spirit only when its presence is not needed for the body's intelligent activity."

Remark. Experience proves that invocation made during a waking state may produce sleep, or, at least, an absorption bordering on sleep; but this can take place only through a very energetic will, and when the ties of sympathy exist between the two persons; otherwise the invocation does not carry. Even in a case where the invocation causes sleep, if the moment is inopportune, the person not wishing to sleep will resist, and, if he yield, his spirit will be troubled, and answer with difficulty. It thus results that the most favorable moment for the invocation of a living person is during his natural sleep, because his spirit, being free, can as well come toward the one who calls him as to go elsewhere.

Remark. Experience shows that invoking a person who is awake may put them to sleep, or at least into a state close to sleep. But this can happen only through a very strong will and when the two people feel sympathy for each other. Otherwise, the invocation does not reach them. Even if the invocation puts the person to sleep, they will resist if the moment is inconvenient and they do not want to sleep. If they give in, their spirit will be troubled and will have difficulty answering. Therefore, the best time to invoke a living person is during their natural sleep. Their spirit is then free to come to the person calling it, just as it is free to go elsewhere.

When the invocation is made with the consent of the person, and he seeks to sleep for the purpose, this very desire may retard the sleep and trouble the spirit; an unforced sleep is preferable.

When the invocation is made with the person's consent, he may try to sleep for that purpose. But his desire to sleep may delay sleep and disturb his spirit. Natural sleep is preferable.

44. "Has a living person, on waking, a consciousness of having been invoked?"

44. "When a living person wakes up, are they aware that they have been invoked?"

"No; you are yourselves invoked more often than you think. The spirit alone knows it, and may sometimes leave with him a vague impression, like a dream."

"No; you are called upon more often than you think. Only the spirit knows it, and may sometimes leave him with a vague impression, like a dream."

—"Who can invoke us if we are but obscure beings?"

"Who can summon us if we are only obscure beings?"

"In other existences you may have been known either in this world or in others, and have had your relations and friends the same in this world or in others. Suppose your spirit may have animated the body of the father of another person: well, then, he invokes his father; it is your spirit who is invoked, and who answers."

"In other lives, you may have been known in this world or others. You may also have had relatives and friends in this world or others. Suppose your spirit once inhabited the body of someone else's father. If that person invokes his father, your spirit is the one invoked and the one that answers."

45. "Would the invoked spirit of a living person answer as spirit, or with the ideas pertaining to a waking state?"

45. "Would the summoned spirit of a living person answer as a spirit, or with the ideas of the person when awake?"

"That depends on his elevation; but his judgment is more healthy, and he has fewer prejudices, exactly like somnambulists; it is a nearly similar state."

"That depends on his level of development. But his judgment is sounder and he has fewer prejudices, just like sleepwalkers. It is a nearly similar state."

46. "If the spirit of a somnambulist in a state of magnetic sleep were invoked, would he be more lucid than that of other persons?"

46. "If the spirit of a person in magnetic sleep were called upon, would he be more lucid than other people's spirits?"

"He would, doubtless, answer more lucidly, because more disinthralled; all depends on the degree of the spirit's independence of the body."

"He would undoubtedly answer more clearly because he would be freer. It all depends on how independent the spirit is from the body."

—"Could the spirit of a somnambulist answer a person at a distance, who might invoke him, at the same time that he is verbally answering another person?"

"Could a sleepwalker's spirit answer someone who calls on him from a distance while he is speaking to someone else?"

"The faculty of communicating simultaneously at two different points pertains only to spirits completely disengaged from matter."

"Only spirits completely free from matter can communicate in two different places at the same time."

47. "Can the ideas of a person in a waking state be modified by acting upon his spirit during sleep?"

47. "Can a person's ideas while awake be changed by influencing their spirit during sleep?"

"Yes, sometimes; the ties that bind the spirit to matter are not then so close; he is more accessible to moral impressions, and these impressions may influence his mode of seeing in the ordinary state."

"Yes, sometimes. At such times, the ties between the spirit and matter are less close. He is more open to moral impressions, and these may influence how he sees things in his ordinary state."

48. "Is the spirit of a living person free to say or not to say what he will?"

48. "Is the spirit of a living person free to choose whether to speak?"

"He has his faculties of spirit, and consequently his free will; and as he has more perspicacity, he is even more circumspect than when in a waking state."

"He retains his spiritual faculties and therefore his free will. Because he is more perceptive, he is even more cautious than when awake."

49. "In invoking a person, can he be constrained to speak when he wishes to be silent?"

49. "When invoking a person, can he be forced to speak if he wants to remain silent?"

"I have said that the spirit has his free will; but it can very well be that, as spirit, he attaches less importance to certain things than in the ordinary state; his conscience may speak more freely. Besides, if he does not wish to speak, he can easily escape importunities by leaving, for a spirit cannot be retained as you can retain his body."

"I have said that a spirit has free will. But as a spirit, he may place less importance on certain things than he does in his ordinary state. His conscience may speak more freely. Besides, if he does not want to speak, he can easily escape persistent requests by leaving. A spirit cannot be held as his body can."

50. "Can the spirit of a living person be forced by another spirit to come and speak, as can be done among wandering spirits?"

50. "Can one spirit force the spirit of a living person to come and speak, as it can a wandering spirit?"

"Among spirits, whether of the dead or the living, there is no supremacy, save from moral superiority; and you may well believe that a superior spirit will never lend his support to a cowardly indiscretion."

"Among spirits, whether of the dead or the living, only moral superiority gives one spirit authority over another. And you can be sure that a superior spirit would never support a cowardly breach of confidence."

Remark. This abuse of confidence would, in fact, be a bad action, which, however, would have no result, since you cannot tear from a spirit a secret he desires to keep, at least unless, influenced by a sentiment of justice, he avows what, under other circumstances, he would withhold. A person, by this means, desired to know of one of his relatives if his will was in her favor. The spirit answered, "Yes, my dear niece, and you shall soon have the proof of it."

Remark. This abuse of trust would indeed be wrong. But it would achieve nothing, because you cannot force a spirit to reveal a secret it wishes to keep. A spirit may, however, be moved by a sense of justice to reveal what it would otherwise withhold. In this way, a woman once asked a relative’s spirit whether his will favored her. The spirit answered, "Yes, my dear niece, and you will soon have proof of it."

The thing was true; but a few days afterward the relative destroyed his will, and was mischievous enough to let her know of it, though he did not know he had been invoked. An instinctive feeling, doubtless, urged him to execute the resolution his spirit had taken at the time of his having been questioned. It is cowardly to ask of a spirit, either of the dead or living, what you would not have dared to ask him in person, and this cowardice is not even compensated by the expected result.

It was true. But a few days later, the relative destroyed his will and mischievously let her know he had done so. He did not know that his spirit had been summoned. No doubt an instinctive feeling urged him to carry out the decision his spirit had made when questioned. It is cowardly to ask the spirit of a dead or living person something you would not dare ask them in person. This cowardice does not even bring the result you hoped for.

51. "Can one invoke a spirit whose body is still in the mother's womb?"

51. "Can someone invoke a spirit whose body is still in its mother's womb?"

"No; you know that, at such time, the spirit is in utter trouble."

"No, you know that the spirit is in great distress at such a time."

Remark. The incarnation takes place actually only at the moment of the child's first breath; but from the conception the spirit designated to animate it is seized with a trouble, which increases as the birth approaches, and takes from him his self-consciousness, and consequently the faculty of answering. (See Book on Spirits—Return to the Corporeal Life, Union of the Soul and Body, No. 344.)

Remark. Incarnation actually takes place only when the child first breathes. But from conception, the spirit chosen to animate the child is overcome by a disturbance. This disturbance grows as birth approaches and deprives the spirit of self-consciousness and, consequently, the ability to answer. (See Book on Spirits, Return to the Corporeal Life, Union of the Soul and Body, No. 344.)

52. "Could a deceiving spirit take the place of a living invoked person?"

52. "Could a deceitful spirit impersonate a living person who has been summoned?"

"That is not doubtful, and it very often happens, particularly when the intention of the invocator is not pure. But the invocation of living persons is interesting only as a psychological study: it is necessary to abstain always when it can have no instructive result."

"There is no doubt about that, and it happens very often, especially when the person making the invocation has impure intentions. But invoking living people is interesting only as a psychological study. One should always refrain from doing it when nothing can be learned from it."

Remark. If the invocation of wandering spirits does not always carry,—to use their own expression,—it must be much more frequent for those who are incarnated; then, especially, do deceiving spirits take their place.

Remark. Invocations of wandering spirits do not always carry, to use their own expression. If so, invocations of incarnated spirits must fail much more often. In those cases especially, deceiving spirits take their place.

53. "Are there dangers in the invocation of a living person?"

53. "Are there any dangers in invoking a living person?"

"It is not always without danger; that depends on the person's position, for if he is sick, it might add to his sufferings."

"It is not always safe. It depends on the person's situation, because if he is sick, it might increase his suffering."

54. "In what case could the invocation of a living person have most dangers?"

54. "When could invoking a living person be most dangerous?"

"You should abstain from invoking children of a very tender age, persons seriously ill, infirm old men; indeed, there are dangers in all cases when the body is very much enfeebled."

“You should not invoke very young children, seriously ill people, or frail elderly men. In fact, there are dangers whenever the body is very weak.”

Remark. The sudden suspension of the intellectual faculties during a waking state might also be dangerous, if the person at the moment should find himself in need of his presence of mind.

Remark. A sudden loss of mental abilities while awake could also be dangerous if the person needs presence of mind at that moment.

55. "During the invocation of a living person, does the body experience fatigue by reason of the work his absent spirit performs?"

55. "When a living person is invoked, does their body become tired from the work their absent spirit does?"

"A person in this state, who said his body was fatigued, answered this question: 'My spirit is like a balloon tied to a post; my body is the post, which is shaken by the strugglings of the balloon.'"

A person in this state said his body was tired. He answered the question: "My spirit is like a balloon tied to a post. My body is the post, shaken by the balloon's struggles."

56. "As the invocation of living persons may be dangerous when made without precaution, does not the danger exist when we invoke a spirit we do not know to be incarnated, and who might not find himself in favorable conditions?"

56. "Calling on living people without precautions may be dangerous. Is there also a danger when we call on a spirit without knowing whether it is incarnated? Might the spirit not be in favorable conditions?"

"No; the circumstances are not the same: he will come only if in a position to do so; and besides, have I not told you to ask, before making an invocation, if it be possible?"

"No, the circumstances are different. He will come only if he is able to. Besides, haven't I told you to ask whether it's possible before making an invocation?"

57. "When, at the most inopportune moments, we experience an irresistible desire to sleep, does it warn us that we are invoked by some one?"

57. "When we feel an irresistible urge to sleep at the worst possible moment, does it mean someone is invoking us?"

"It may occur, but most often it is a purely physical effect; either the body or the spirit has need of its liberty."

"It may happen, but most often it is purely a physical effect. Either the body or the spirit needs its freedom."

Remark. A lady of our acquaintance, a medium, one day invoked the spirit of her grandson, who was sleeping in the same room. His identity was confirmed by the language, by the familiar expressions of the child, and by the exact recital of several things that had happened at his boarding-school; but one especial circumstance confirmed it. Suddenly the hand of the medium paused in the middle of a sentence, and it was impossible to obtain anything further: at this moment, the child, half awake, moved in his bed. Some moments after, he again slept; the hand went on anew, continuing the interrupted talk.

Remark. A woman we know was a medium. One day, she invoked the spirit of her grandson, who was sleeping in the same room. His identity was confirmed by his language and his familiar expressions. He also gave an exact account of several things that had happened at his boarding school. But one particular event confirmed his identity. Suddenly, the medium’s hand stopped in the middle of a sentence, and she could get nothing more. At that moment, the child moved in his bed, half awake. A few moments later, he fell asleep again. The medium’s hand began to write again, continuing the interrupted conversation.

The invocation of living persons, made under good conditions, proves, in the least contestable manner, the distinct action of the spirit and the body, and consequently, the existence of an intelligent principle independent of matter. (See Revue Spirite of 1860, pages 11 and 18, several remarkable examples of invocation of living persons.)

When living people are invoked under good conditions, it proves beyond reasonable dispute that spirit and body act separately. It therefore proves that an intelligent principle exists independently of matter. (See Revue Spirite of 1860, pages 11 and 18, for several remarkable examples of invoking living people.)

58. "Could two persons, by invoking each other, transmit their thoughts, and thus correspond?"

58. "Could two people invoke each other, transmit their thoughts, and communicate in this way?"

"Yes; and this human telegraphy will some day be a universal means of correspondence."

Yes, and this human telegraphy will someday be a universal way of communicating.

"Why should it not be practiced at present?"

"Why shouldn't it be practiced today?"

"So it is, with some persons, but not with every one: men must purify themselves, in order that their spirit may be disengaged from matter; and this is still another reason for making the invocation in the name of God. Until then it is confined to chosen and dematerialized souls, who are rarely met in the actual state of the world's inhabitants."

"This is true for some people, but not everyone. People must purify themselves so that their spirit can be freed from matter. This is another reason to make the invocation in God's name. Until then, it is limited to chosen and dematerialized souls, who are rarely found among the world's inhabitants today."