Teachings from Spirits¹⁰

We have collected in this chapter some spontaneous dictations which may complete and confirm the principles contained in this work. We could have cited a much greater number, but we confine ourselves to those which relate more particularly to the future of Spiritism, to mediums, and to reunions. We give them at once as instruction, and as types of the class of truly serious communications. We close with some apocryphal communications, followed by the remarks fitted to make them recognized.

In this chapter, we have collected some spontaneous dictations that may complete and confirm the principles in this work. We could have included many more. But we have limited our selection to those concerning the future of Spiritism, mediums, and meetings. We offer them both as instruction and as examples of truly serious communications. We end with some apocryphal communications, followed by comments to help readers recognize them as such.

I. Have confidence in the goodness of God, and be clear-sighted enough to understand the preparations for the new life which he destines for you. It will not be given you, it is true, to enjoy it in this existence; but will you not be happy, if you do not live again on this globe, to behold from on high the work which you will have begun, and which will develop under your eyes? Be armed with a firm and unhesitating faith against the obstacles which seem likely to rise against the edifice whose foundations you are laying. The bases on which it rests are solid: the Christ laid the first stone of it. Courage, then, architects of the divine Master! Labor, build; God will crown your work. But remember well that the Christ disowns as his disciple whoever has charity only on his lips; it is not enough to believe, you must above all give the example of goodness, of benevolence, and of disinterestedness; without that your faith will be barren for you. St. Augustine.

I. Trust in the goodness of God. See clearly enough to understand the preparations for the new life he intends for you. You will not enjoy that life in this existence, it is true. But if you do not live again on this earth, will you not be happy to watch from above? You will see the work you began grow before your eyes. Let firm and unwavering faith arm you against the obstacles that seem likely to arise against the building whose foundations you are laying. Its foundations are solid: Christ laid the first stone. Take courage, then, architects of the divine Master! Work and build. God will crown your work. But remember that Christ rejects anyone who speaks of charity without practicing it as his disciple. Belief is not enough. Above all, you must set an example of goodness, kindness, and selflessness. Without these, your faith will bear no fruit for you. St. Augustine.

II. The Christ himself presides over the labors of every kind which are in course of accomplishment to open for you the era of renovation and perfection which your spirit guides foretell to you. If, indeed, apart from the spirit manifestations, you cast your eyes upon contemporary events, you will recognize, without any hesitation, the forerunning signs which will prove to you in an irrefragable manner that the predicted times have come. Communications are being established among all peoples; the material barriers overthrown, the moral obstacles which oppose their union, political and religious prejudices, will rapidly disappear, and the reign of fraternity will at last be established in a solid and durable manner. Observe, even now, sovereigns themselves, impelled by an invisible hand, taking, a thing unheard of for you, the initiative in reforms; and reforms which come from above, and spontaneously, are much more rapid and more durable than those which come from below and are wrested by force. In spite of the prejudices of childhood and of education, in spite of the worship of remembrance, I had foreseen the present epoch; I am happy at it, and still happier to come and say to you: Brothers, courage! labor for yourselves and for the future of your own; labor above all for your personal improvement, and you will enjoy in your first existence a happiness of which it is as difficult for you to form an idea as it is for me to make you understand it. Chateaubriand.

II. Christ himself presides over all the work now underway to open an era of renewal and perfection for you. Your spirit guides have foretold this era. Indeed, if you look beyond spirit manifestations to current events, you will recognize the signs without hesitation. They will prove to you beyond doubt that the predicted times have come. Communication is being established among all peoples. Once material barriers have been removed, the moral obstacles to their union will quickly disappear. These include political and religious prejudices. At last, a firm and lasting reign of brotherhood will be established. Even now, see how rulers themselves, guided by an invisible hand, are taking the initiative in reforms. This is something unheard of in your experience. Reforms that come willingly from above are much faster and more lasting than those wrested by force from below. Despite the prejudices of childhood and education, and despite my reverence for the past, I foresaw the present age. I am happy about it, and even happier to come and say to you: Brothers, take courage! Work for yourselves and for the future of your own. Above all, work to improve yourselves. Then, in your first existence, you will enjoy a happiness that is as difficult for you to imagine as it is for me to explain. Chateaubriand.

III. I think that Spiritism is a wholly philosophical study of the secret causes, of the inner movements of the soul, little or not at all defined hitherto. It explains, still more than it uncovers new horizons. Reincarnation, and the trials undergone before arriving at the supreme goal, are not revelations, but an important confirmation. I am struck by the truths which this means brings to light. I say means intentionally, for, in my view, Spiritism is a lever which removes the barriers of blindness. Concern for moral questions is still wholly to be created; men discuss the politics which stir general interests, they discuss private interests, they grow impassioned in the attack or defense of personalities; systems have their partisans and their detractors; but moral truths, those which are the bread of the soul, the bread of life, are left in the dust accumulated by the centuries. All improvements are useful in the eyes of the crowd, except that of the soul; its education, its elevation, are chimeras, good at most to occupy the leisure of priests, poets, and women, either as a fashion or as a teaching.

III. I think Spiritism is entirely a philosophical study of hidden causes and the inner workings of the soul. Until now, these have been little defined, if at all. Spiritism explains more than it reveals new horizons. Reincarnation and the trials endured before reaching the highest goal are not revelations, but an important confirmation. I am struck by the truths this means brings to light. I use the word “means” deliberately, because I see Spiritism as a lever that removes the barriers of blindness. Concern for moral questions has yet to be established. People discuss politics, which affects the interests of everyone, and they discuss private interests. They passionately attack or defend individuals. Systems have their supporters and their critics. But moral truths, the bread of the soul and of life, are left in the dust accumulated over centuries. In the eyes of the crowd, all improvements are useful except improvement of the soul. Educating and elevating the soul are seen as fantasies, fit at most to occupy the leisure of priests, poets, and women, either as a fashion or as a subject of instruction.

If Spiritism revives spiritualism, it will restore to society the impulse which gives to some inward dignity, to others resignation, to all the need of rising toward the Supreme Being, forgotten and unacknowledged by his ungrateful creatures. J. J. Rousseau.

If Spiritism revives spiritualism, it will restore a guiding force to society. This force gives some people inner dignity, others acceptance, and everyone the need to rise toward the Supreme Being. His ungrateful creatures have forgotten him and refuse to acknowledge him. J. J. Rousseau.

IV. If God sends spirits to instruct men, it is in order to enlighten them on their duties, to show them the road which may shorten their trials, and thereby to hasten their advancement; now, as the fruit comes to maturity, so man also will arrive at perfection. But beside the good spirits who wish your good, there are also the imperfect spirits who wish your harm; while the one push you forward, others draw you back. It is in distinguishing them that you should give all your attention; the means is easy: only try to understand that nothing which comes from a good spirit can harm any one whatever, and that all that is evil can come only from a bad spirit. If you do not listen to the wise counsels of the spirits who wish you well, if you are wounded by the truths they may tell you, it is evident that it is bad spirits who counsel you; pride alone can prevent you from seeing yourselves as you are; but if you do not see it yourselves, others see it for you; so that you are blamed both by men, who laugh at you behind your backs, and by the spirits. A Familiar Spirit.

IV. If God sends spirits to instruct people, it is to enlighten them about their duties. He sends them to show people a path that may shorten their trials and speed their progress. Just as fruit ripens, people too will reach perfection. But besides the good spirits who wish you well, there are imperfect spirits who wish you harm. While the good spirits push you forward, the others pull you back. You should give your full attention to telling them apart. The way to do this is simple: understand that nothing from a good spirit can harm anyone. All that is evil can come only from a bad spirit. If you do not listen to the wise advice of spirits who wish you well, or if their truths wound you, clearly bad spirits are advising you. Only pride can keep you from seeing yourselves as you are. But if you do not see yourselves as you are, others do. So you are blamed both by people, who laugh at you behind your backs, and by spirits. A Familiar Spirit.

V. Your doctrine is beautiful and holy; the first landmark is planted, and solidly planted. Now you have only to march onward; the way which is opened to you is grand and majestic. Blessed is he who shall reach the port; the more proselytes he shall have made, the more will be counted to him. But for that the doctrine must not be embraced coldly; ardor must be put into it, and this ardor will be doubled, for God is always with you when you do good. All those whom you bring will be so many sheep returned to the fold; poor sheep, half strayed! Be assured that the most skeptical, the most atheistic, the most incredulous, in short, has always a very little corner in his heart which he would like to be able to hide from himself. Well! it is this little corner that must be sought, that must be found; it is this vulnerable side that must be attacked; it is a little breach left open purposely by God, to make easy for his creature the means of returning to his bosom. St. Benedict.

V. Your doctrine is beautiful and holy. The first landmark has been set firmly in place. Now you need only march onward. The path open to you is grand and majestic. Blessed is the one who reaches the harbor. The more converts he has made, the more credit he will receive. But to do this, he must not embrace the doctrine coldly. He must embrace it with passion, and his passion will be doubled. For God is always with you when you do good. Everyone you bring is another sheep returned to the fold. Poor sheep, half lost! Be assured that even the most skeptical, atheistic, and unbelieving person has a very small corner in his heart. He would like to be able to hide it from himself. Well, that is the little corner you must seek and find. You must attack that vulnerable side. It is a small opening that God has deliberately left there to make it easier for his creature to return to his embrace. St. Benedict.

VI. Be not alarmed at certain obstacles, at certain controversies.

VI. Do not be alarmed by certain obstacles or controversies.

Torment no one by any insistence; persuasion will come to the incredulous only through your disinterestedness, through your tolerance, and your charity for all without exception.

Do not trouble anyone by insisting. Only your selflessness, tolerance, and charity toward everyone without exception will persuade those who do not believe.

Beware above all of doing violence to opinion, even by your words or by public demonstrations. The more modest you are, the more you will succeed in making yourselves appreciated. Let no personal motive make you act, and you will find in your consciences an attractive force which good alone procures.

Above all, take care not to force your views on others, even through words or public demonstrations. The more modest you are, the more others will appreciate you. Do not act from personal motives. Then you will find in your consciences an attractive power that only goodness can bring.

The spirits, by order of God, labor for the progress of all without exception; you, spiritists, do the same. St. Louis.

God commands the spirits to work for the progress of everyone, without exception. You spiritists should do the same. St. Louis.

VII. What human institution, even divine, has not had obstacles to surmount, schisms against which it has had to struggle? If you had but a sad and dying existence, no one would attack you, knowing well that you must succumb from one moment to another; but as your vitality is strong and active, as the spiritist tree has strong roots, it is supposed that it may live long, and the axe is tried against it. What will these envious ones do? They will at most lop off a few branches, which will shoot again with new sap and will be stronger than ever. Channing.

VII. What human institution, even a divine one, has not had to overcome obstacles and struggle against divisions? If you were weak and dying, no one would attack you. They would know that you could perish at any moment. But your vitality is strong and active, and the spiritist tree has deep roots. Because the tree is expected to live a long time, people try to cut it down with an axe. What will these envious people accomplish? At most, they will cut off a few branches. The branches will grow back with fresh sap and be stronger than ever. Channing.

VIII. I am going to speak to you of the firmness which you should have in your spiritist labors. A quotation on this subject has been given you; I advise you to study it with your heart, and to apply its spirit to yourselves; for, like St. Paul, you will be persecuted, not in flesh and blood, but in spirit; the incredulous, the Pharisees of the time, will blame you, will scoff at you; but fear nothing; it will be a trial which will strengthen you if you know how to refer it to God, and later you will see your efforts crowned with success; it will be a great triumph for you in the day of eternity, without forgetting that, in this world, it is already a consolation for persons who have lost relatives and friends; to know that they are happy, that one can communicate with them, is a happiness. March onward, then; fulfill the mission which God gives you, and it will be counted to you in the day when you appear before the Almighty. Channing.

VIII. I want to speak to you about the firmness you should show in your spiritist work. You have been given a quotation on this subject. I advise you to study it with your heart and apply its spirit to yourselves. Like St. Paul, you will be persecuted, not in flesh and blood, but in spirit. The unbelievers, the Pharisees of our time, will blame you and mock you. But do not be afraid. This trial will strengthen you if you know how to turn it over to God. Later, you will see your efforts crowned with success. This will be a great triumph for you on the day of eternity. And do not forget that, even in this world, it is already a comfort to those who have lost relatives and friends. It brings happiness to know that they are happy and that you can communicate with them. So march onward and fulfill the mission God gives you. It will be credited to you on the day you appear before the Almighty. Channing.

IX. I come, I, thy Savior and thy judge; I come, as of old, among the strayed sons of Israel; I come to bring the truth and to dispel the darkness. Hearken to me. Spiritism, as of old my word, must remind the materialists that above them reigns the immutable truth: the good God, the great God, who makes the plant to germinate and who lifts up the waves. I revealed the divine doctrine; like a reaper, I bound in sheaves the good scattered in humanity, and I said: Come unto me, all ye that suffer!

IX. I come as your Savior and your judge. I come, as I once did, among the lost children of Israel. I come to bring the truth and drive away the darkness. Listen to me. Just as my words once did, Spiritism must remind materialists that unchanging truth reigns above them. It is the good God, the great God, who makes plants sprout and raises the waves. I revealed the divine doctrine. Like a reaper, I gathered the good scattered throughout humanity into bundles, and I said: Come to me, all of you who suffer!

But ungrateful men have turned aside from the straight and broad way which leads to the kingdom of my Father, and they have strayed into the rugged paths of impiety. My Father does not wish to annihilate the human race; he wills, no longer by prophets, no longer by apostles, he wills that, aiding one another, dead and living, that is to say, dead according to the flesh, for death does not exist, you should succor one another, and that the voice of those who are no more should still make itself heard, to cry to you: Pray and believe! for death is the resurrection, and life the chosen trial, during which your cultivated virtues must grow and develop like the cedar.

But ungrateful people have turned away from the straight, broad path that leads to my Father's kingdom. They have wandered onto the rough paths of godlessness. My Father does not want to destroy the human race. He no longer wants to act through prophets or apostles. Instead, he wants the dead and the living to help one another. The dead are dead only in the flesh, for death does not exist. He wants the voices of those who have passed on to be heard still, calling to you: Pray and believe! For death is resurrection, and life is the trial you have chosen. During this trial, the virtues you cultivate must grow and develop like the cedar.

Believe in the voices which answer you: they are the very souls of those whom you invoke. I communicate but rarely; my friends, those who were present at my life and at my death, are the divine interpreters of the will of my Father.

Believe the voices that answer you. They are the very souls of those you call upon. I rarely communicate. My friends, who were present during my life and at my death, are the divine interpreters of my Father's will.

Weak men, who believe in the error of your obscure intelligences, put not out the torch which the divine clemency places in your hands to light your road, and to bring you back, lost children, into the bosom of your Father.

Weak men, who believe the errors of your dark minds, do not put out the torch that divine mercy places in your hands. It lights your path and brings you, lost children, back into your Father's arms.

I say unto you, in truth, believe in the diversity, in the multiplicity of the spirits who surround you. I am too much touched with compassion for your miseries, for your immense weakness, not to stretch out a helping hand to the unhappy strayed ones who, seeing heaven, fall into the abyss of error. Believe, love, understand the truths which are revealed to you; mingle not the tares with the good grain, systems with truths.

I tell you truly, believe that many different spirits surround you. I am deeply moved by compassion for your suffering and your immense weakness. So I must offer a helping hand to those unhappy souls who have gone astray, who see heaven yet fall into the depths of error. Believe, love, and understand the truths revealed to you. Do not mix weeds with good grain, or systems with truths.

Spiritists! love one another, that is the first teaching; instruct yourselves, that is the second. All truths are found in Christianity; the errors which have taken root in it are of human origin; and behold, beyond the tomb, which you believed to be nothingness, voices cry to you: Brothers! nothing perishes; Jesus Christ is the conqueror of evil; be ye the conquerors of impiety.

Spiritists! Love one another. That is the first teaching. Educate yourselves. That is the second. All truths are found in Christianity. The errors that have taken root in it are of human origin. And now, from beyond the grave, which you believed was nothingness, voices cry out to you: Brothers! Nothing perishes. Jesus Christ has conquered evil. You must conquer impiety.

Remark. This communication, obtained by one of the best mediums of the Parisian Society for Spirit Studies, is signed with a name which respect permits us to reproduce only with every reserve, so great would be the signal favor of its authenticity, and because it has been too often abused in communications evidently apocryphal; this name is that of Jesus of Nazareth. We do not in the least doubt that he can manifest himself; but if truly superior spirits do so only in exceptional circumstances, reason forbids us to believe that the pure spirit above all others answers the call of the first comer; there would be, in any case, profanation in attributing to him language unworthy of him.

Remark. One of the best mediums of the Parisian Society for Spirit Studies received this communication. It bears the name of Jesus of Nazareth. Out of respect, we reproduce his name only with every reservation. If the signature were authentic, it would be a very great favor. His name has also been misused too often in communications that were clearly false. We do not doubt at all that he can manifest himself. But truly superior spirits do so only in exceptional circumstances. Reason therefore forbids us to believe that the purest spirit of all answers the call of just anyone. In any case, it would be profane to attribute language unworthy of him to him.

It is for these considerations that we have always abstained from publishing anything which bore that name; and we think that one cannot be too circumspect in publications of this kind, which have authenticity only for self-love, and of which the least inconvenience is to furnish arms to the adversaries of Spiritism.

For these reasons, we have always avoided publishing anything bearing that name. We believe one cannot be too cautious about such publications. They seem authentic only to those whose vanity they flatter. At the very least, they give opponents of Spiritism ammunition.

As we have said, the higher spirits are in the hierarchy, the more should their name be received with distrust; one must be endowed with a very great dose of pride to flatter himself that he has the privilege of their communications, and to believe himself worthy of conversing with them as with his equals. In the communication above, we note but one thing, which is the incontestable superiority of the language and of the thoughts, leaving to each one the care of judging whether he whose name it bears would not disavow it.

As we have said, the higher a spirit ranks in the hierarchy, the more distrustful we should be of its name. It takes a great deal of pride to believe that one has the privilege of receiving communications from such spirits. It also takes pride to believe oneself worthy of conversing with them as an equal. In the communication above, we note only the undeniable superiority of its language and ideas. We leave each reader to judge whether the spirit whose name it bears would disown it.

X. All men are mediums; all have a spirit who directs them toward the good, when they know how to listen to him. Now, whether some communicate directly with him by a particular mediumship, whether others hear him only by the voice of the heart and of the intelligence, matters little; it is none the less their familiar spirit who counsels them. Call it spirit, reason, intelligence, it is always a voice which answers your soul and dictates good words to you; only you do not always understand them. All do not know how to act according to the counsels of reason; not of that reason which drags and crawls rather than walks, that reason which loses itself amid material and gross interests, but of that reason which raises man above himself, which transports him toward unknown regions; sacred flame which inspires the artist and the poet, divine thought which elevates the philosopher, impulse which carries away individuals and peoples, reason which the vulgar cannot comprehend, but which raises man and brings him nearer to God, more than any other creature, understanding which knows how to lead him from the known to the unknown, and makes him execute the most sublime things. Listen, then, to this inner voice, this good genius who speaks to you unceasingly, and you will come by degrees to hear your guardian angel, who stretches out his hand to you from the height of heaven; I repeat it, the intimate voice which speaks to the heart is that of the good spirits, and it is from this point of view that all men are mediums. Channing.

X. All people are mediums. Everyone has a spirit who guides them toward good when they know how to listen to him. Some communicate directly with him through a particular kind of mediumship. Others hear him only through the voice of the heart and the intellect. It matters little which, for it is still their familiar spirit who advises them. Call it spirit, reason, or intelligence. It is always a voice that answers your soul and gives you good words, though you do not always understand them. Not everyone knows how to follow the advice of reason. I do not mean the kind of reason that drags and crawls rather than walks, lost in crude material interests. I mean the reason that lifts people above themselves and carries them toward unknown regions. It is the sacred flame that inspires the artist and the poet. It is the divine thought that elevates the philosopher and the impulse that carries individuals and peoples along. Ordinary people cannot understand this reason, but it raises humans and brings them closer to God than any other creature. It is the understanding that can lead people from the known to the unknown and inspire them to accomplish the most sublime things. Listen, then, to this inner voice, this good spirit who speaks to you constantly. Gradually, you will come to hear your guardian angel, who reaches out to you from the heights of heaven. I repeat, the intimate voice that speaks to the heart is the voice of good spirits. It is in this sense that all people are mediums. Channing.

XI. The gift of mediumship is as old as the world; the prophets were mediums; the mysteries of Eleusis were founded on mediumship; the Chaldeans, the Assyrians, had mediums; Socrates was directed by a spirit who inspired him with the admirable principles of his philosophy; he heard his voice. All peoples have had their mediums, and the inspirations of Joan of Arc were nothing else than the voices of beneficent spirits who directed her. This gift, which is now spreading, had become rarer in the middle ages, but it has never ceased. Swedenborg and his adepts had a numerous school. The France of the last centuries, mocking, and occupied with a philosophy which, in seeking to destroy the abuses of religious intolerance, extinguished under ridicule all that was ideal, France was bound to keep at a distance Spiritism, which did not cease to progress in the North. God had permitted this struggle of positive ideas against spiritualist ideas, because fanaticism had made a weapon of the latter; now that the progress of industry and of the sciences has developed the art of living well to such a point that material tendencies have become dominant, God wills that spirits be brought back to the interests of the soul; he wills that the perfecting of the moral man become what it ought to be, that is to say, the end and aim of life. The human spirit follows a necessary march, image of the gradation undergone by all that peoples the visible and invisible universe; every progress comes in its hour: that of moral elevation has come for humanity; it will not yet have its accomplishment in your days; but thank the Lord that you are present at the blessed dawn. Pierre Jouty (father of the medium).

XI. The gift of mediumship is as old as the world. The prophets were mediums, and the mysteries of Eleusis were founded on mediumship. The Chaldeans and the Assyrians had mediums. Socrates was guided by a spirit who inspired the admirable principles of his philosophy. He heard the spirit's voice. All peoples have had their mediums. The inspirations of Joan of Arc were simply the voices of benevolent spirits who guided her. This gift, which is now spreading, became rarer in the Middle Ages, but it never disappeared. Swedenborg and his followers formed a large school. In recent centuries, France was inclined to mockery and preoccupied with philosophy. In seeking to destroy the abuses of religious intolerance, this philosophy also ridiculed everything idealistic out of existence. France was therefore bound to keep Spiritism at a distance, while it continued to progress in the North. God permitted this struggle between materialist and spiritualist ideas because fanaticism had made a weapon of spiritualist ideas. Now industry and science have advanced the art of living well so far that material tendencies have become dominant. God therefore wills that minds be brought back to the interests of the soul. He wills that the moral improvement of humanity become what it ought to be: the end and aim of life. The human spirit follows a necessary course, reflecting the gradual development of everything that fills the visible and invisible universe. Every advance comes in its own time. The time for humanity's moral elevation has come. It will not yet be complete in your day, but thank the Lord that you are present at its blessed dawn. Pierre Jouty (father of the medium).

XII. God has charged me with a mission to fulfill toward the believers whom he favors with the mediumate. The more graces they receive from the Most High, the more dangers they run; and these dangers are so much the greater as they take their rise in the very favors which God grants them. The faculties which mediums enjoy draw upon them the praises of men; felicitations, adulations: there is their rock. These same mediums, who should always have present in their memory their original incapacity, forget it; they do more: what they owe to God alone, they attribute to their own merit. What happens then? The good spirits abandon them; they become the sport of the bad, and have no longer a compass to guide them; the more capable they become, the more they are impelled to attribute to themselves a merit which does not belong to them, until at last God punishes them by withdrawing from them a faculty which can now only be fatal to them.

XII. God has given me a mission to fulfill for the believers he favors with mediumship. The more blessings they receive from the Most High, the more dangers they face. These dangers are all the greater because they arise from the very favors God grants them. The abilities mediums possess bring them praise, congratulations, and flattery from others. That is their greatest danger. These same mediums should always remember that they once had no such abilities, but they forget. Worse still, they credit their own merit for what they owe to God alone. What happens then? The good spirits abandon them, and they become playthings of the bad spirits. They no longer have a compass to guide them. The more capable they become, the more inclined they are to claim merit that does not belong to them. At last, God punishes them by taking away an ability that can now only bring them harm.

I cannot too often remind you to commend yourselves to your guardian angel, that he may help you to be always on your guard against your most cruel enemy, which is pride. Remember well, you who have the happiness to be the interpreters between spirits and men, that, without the support of our divine Master, you will be punished more severely, because you will have been more favored.

I cannot remind you too often to entrust yourselves to your guardian angel. He can help you stay on guard against your cruelest enemy, pride. You who have the good fortune to be interpreters between spirits and people, remember this well. Without the support of our divine Master, you will be punished more severely because you have been more favored.

I hope that this communication will bear its fruits, and I desire that it may help mediums to keep on their guard against the rock on which they would come to be wrecked; that rock, I have told you, is pride. Joan of Arc.

I hope this message will bear fruit and help mediums guard against the rock that could wreck them. As I have told you, that rock is pride. Joan of Arc.

XIII. When you wish to receive communications from good spirits, it is important to prepare yourselves for this favor by concentration of thought, by sound intentions, and by the desire to do good with a view to the general progress; for remember that egotism is a cause of delay to all advancement. Remember that if God permits some among you to receive the breath of certain of his children who, by their conduct, have known how to merit the happiness of understanding his infinite goodness, it is because he is willing, at our solicitation, and in view of your good intentions, to give you the means of advancing in his way; so, then, mediums! turn to profit this faculty which God is pleased to grant you. Have faith in the gentleness of our Master; have charity always in practice; never weary of exercising this sublime virtue, as well as tolerance. Let your actions be always in harmony with your conscience; it is a sure means of increasing a hundredfold your happiness in this passing life, and of preparing for yourselves an existence a thousand times sweeter still.

XIII. When you wish to receive communications from good spirits, prepare yourselves for this favor. Focus your thoughts, have good intentions, and desire to do good for the progress of all. Remember that selfishness delays all progress. God permits some of you to receive the breath of certain of his children. By their conduct, they have earned the happiness of understanding his infinite goodness. Remember why God permits this. At our request and in view of your good intentions, he is willing to give you the means to advance in his way. So, mediums, make good use of this ability that God is pleased to grant you. Have faith in the gentleness of our Master. Always practice charity, and never tire of exercising this sublime virtue or of showing tolerance. Always act in harmony with your conscience. This is a sure way to increase your happiness a hundredfold in this passing life. It will also prepare you for an existence a thousand times sweeter.

Let the medium among you who should not feel the strength to persevere in the spiritist teaching abstain; for, not turning to profit the light which enlightens him, he will be less excusable than another, and he will have to expiate his blindness. Pascal.

Any medium among you who does not feel strong enough to persevere in spiritist teaching should abstain. For if he does not make use of the light that enlightens him, he will be less excusable than someone else. He will have to atone for his blindness. Pascal.

XIV. I will speak to you to-day of disinterestedness, which should be one of the essential qualities of mediums, as well as modesty and devotedness. God has given them this faculty in order that they may help to propagate the truth, but not to make a traffic of it; and by that I mean not only those who would wish to make capital of it as they would of an ordinary talent, who would set up as mediums as one sets up as dancer or singer, but all those who would pretend to use it for any interested views whatever. Is it rational to believe that good spirits, and still less superior spirits, who condemn cupidity, consent to make a show of themselves, and, like supernumeraries, put themselves at the disposal of a manager of spirit manifestations? It is no more so to suppose that good spirits can favor views of pride and ambition. God permits them to communicate with men to draw them out of the earthly mire, and not to serve as instruments to worldly passions. He cannot, then, look with pleasure upon those who turn aside from its true aim the gift he has made them, and I assure you that they will be punished for it, even here below, by the bitterest disappointments. Delphine de Girardin.

XIV. Today I will speak to you about selflessness. It should be one of the essential qualities of mediums, along with modesty and devotion. God has given them this ability to help spread the truth, not to trade on it. By this I mean not only those who would profit from it as they would from an ordinary talent. They might set themselves up as mediums just as someone sets up as a dancer or singer. I also mean all those who would claim to use the ability for any self-interested purpose. Good spirits condemn greed. Is it reasonable to believe that they would agree to put themselves on display? Would they place themselves at the disposal of a manager of spirit manifestations, like extras in a show? Still less would superior spirits do so. It is no more reasonable to suppose that good spirits could support pride and ambition. God permits spirits to communicate with people to draw them out of the mire of earthly life. He does not permit it so that they can serve as instruments of worldly passions. So he cannot be pleased with those who divert his gift from its true purpose. I assure you that they will be punished for doing so, even in this life, through the bitterest disappointments. Delphine de Girardin.

XV. All mediums are incontestably called to serve the cause of Spiritism in the measure of their faculty, but there are very few who do not let themselves be caught in the snare of self-love; it is a touchstone which rarely fails of its effect; so, out of a hundred mediums, you will scarcely find one, however humble he may be, who has not believed himself, in the early days of his mediumship, called to obtain superior results and predestined to great missions. Those who succumb to this vain hope, and the number of them is great, become the inevitable prey of obsessing spirits, who are not slow to subjugate them by flattering their pride and by taking them on their weak side; the more they have wished to raise themselves, the more ridiculous is their fall, when it is not disastrous for them. Great missions are confided only to chosen men, and God himself places them, and without their seeking it, in the surroundings and in the position where their co-operation can be efficacious. I cannot too strongly recommend inexperienced mediums to distrust what certain spirits may tell them touching the pretended part which they are called to play; for, if they take it seriously, they will reap from it only disappointment in this world, and a severe chastisement in the other. Let them be well persuaded that, in the modest and obscure sphere in which they are placed, they can render great services, by aiding in the conversion of the incredulous, or by giving consolation to the afflicted; if they are to leave it, they will be led by an invisible hand which will prepare the ways, and they will be brought into notice, so to speak, in spite of themselves. Let them remember this saying: "Whosoever exalteth himself shall be abased, and whosoever abaseth himself shall be exalted." The Spirit of Truth.

XV. All mediums are undoubtedly called to serve the cause of Spiritism according to their abilities. But very few escape the trap of self-love. It is a test that almost always reveals their weakness. Out of a hundred mediums, you will hardly find one who has not believed himself destined for great things. However humble he may be, he will have believed this early in his mediumship. He will have thought himself called to achieve superior results and destined for great missions. Many give in to this vain hope. They inevitably fall prey to obsessing spirits, who quickly take advantage of their weakness. These spirits flatter their pride and bring them under their control. The higher such mediums have tried to rise, the more ridiculous their fall, if it is not disastrous. Great missions are entrusted only to chosen men. Without their seeking it, God himself places them in the surroundings and positions where their help can be effective. I cannot too strongly urge inexperienced mediums to distrust what certain spirits tell them about their supposed role. If they take these claims seriously, they will gain only disappointment in this world and severe punishment in the next. Let mediums be sure that they can do great service in the modest and obscure sphere where they are placed. They can help convert those who do not believe, or comfort those who are suffering. If they are meant to leave that sphere, an invisible hand will prepare the way and lead them forward. They will be brought to public notice, so to speak, in spite of themselves. Let them remember this saying: "Whoever raises himself up will be brought low, and whoever humbles himself will be raised up." The Spirit of Truth.

Note. Among the following communications, some were given in the Parisian Society for Spirit Studies, or with a view to it; others, which have been transmitted to us by various mediums, contain general counsels on reunions, their formation, and the stumbling-blocks they may encounter.

Note. Some of the following communications were given at the Parisian Society for Spirit Studies or intended for it. Others were sent to us by various mediums. They offer general advice on meetings, how to form them, and the obstacles they may encounter.

XVI. Why do you not begin your séances with a general invocation, a sort of prayer which would dispose to concentration? For, be well assured, without concentration you will have only trifling communications; good spirits go only where they are called with fervor and sincerity. This is what is not sufficiently understood; it is for you, then, to set the example; for you who, if you will, may become one of the pillars of the new edifice. We see your labors with pleasure, and we aid you, but it is on condition that you second us on your side, and that you show yourselves equal to the mission you are called to fulfill. Form, then, one bundle, and you will be strong, and the bad spirits will not prevail against you. God loves the simple in spirit, which does not mean the foolish, but those who renounce self and who come to him without pride. You may become a focus of light for humanity; know, then, how to distinguish the good grain from the tares; sow only the good grain, and beware of spreading the tares, for the tares will hinder the good grain from growing, and you would be responsible for all the evil they have done; in the same way you would be responsible for the bad doctrines you might propagate. Remember that one day the world may have its eye upon you; see to it, then, that nothing tarnishes the brightness of the good things that shall come forth from your midst; this is why we recommend you to pray God to assist you. St. Augustine.

XVI. Why not begin your séances with a general invocation, a kind of prayer to help you concentrate? Be assured that without concentration, you will receive only trivial communications. Good spirits go only where they are called with fervor and sincerity. This is not sufficiently understood. So it is up to you to set the example. If you are willing, you may become one of the pillars of the new building. We are pleased with your work, and we help you. But we do so on the condition that you help us in return. You must also prove yourselves equal to the mission you are called to fulfill. So bind yourselves together, and you will be strong. Then bad spirits will not prevail against you. God loves those who are simple in spirit. This does not mean foolish people, but those who put aside self and come to him without pride. You may become a source of light for humanity. So learn to tell the good grain from the weeds. Sow only the good grain, and take care not to spread the weeds. For the weeds will keep the good grain from growing. You would be responsible for all the harm they caused. In the same way, you would be responsible for any bad doctrines you spread. Remember that one day the world may be watching you. So make sure nothing tarnishes the brightness of the good things that come from your midst. That is why we recommend that you pray to God for help. St. Augustine.

St. Augustine, being asked to be so kind as to dictate a formula of general invocation, answered:

St. Augustine was asked to dictate a general invocation. He answered:

You know that there is no absolute formula: God is too great to attach more importance to the words than to the thought. Now, do not believe that it is enough to utter a few words to drive away bad spirits; above all, beware of making it one of those commonplace formulas that are recited to ease one's conscience; its efficacy lies in the sincerity of the feeling that dictated it; it lies above all in the unanimity of intention, for none of those who did not join in it with their heart could benefit by it, or make others benefit by it. Draw it up, then, yourself, and submit it to me if you wish; I will help you.

You know there is no fixed formula. God is too great to value words more than the thought behind them. Do not believe that saying a few words is enough to drive away bad spirits. Above all, do not turn the prayer into one of those routine formulas people recite to ease their conscience. Its power lies in the sincere feeling that inspired it. Above all, its power lies in everyone sharing the same intention. Anyone who does not join in wholeheartedly cannot benefit from it or help others benefit from it. So write it yourself and show it to me if you wish. I will help you.

Note. The following formula of general invocation was drawn up with the help of the spirit, who completed it in several points.

Note. The following general invocation was written with help from the spirit, who added several points.

"We pray Almighty God to send us good spirits to assist us, and to remove those who might lead us into error; give us the light necessary to distinguish truth from imposture.

"We pray to Almighty God to send good spirits to help us and remove those who might lead us astray. Give us the light we need to distinguish truth from deception.

"Keep away also the malevolent spirits who might cast disunion among us by stirring up envy, pride, and jealousy. If any should attempt to come in here, in the name of God we adjure them to withdraw.

"Also keep away the evil spirits who might divide us by stirring up envy, pride, and jealousy. If any try to enter here, we order them to leave in the name of God.

"Good spirits who preside over our labors, deign to come and instruct us, and make us docile to your counsels. Grant that every personal feeling may be effaced in us before the thought of the general good.

"Good spirits who guide our work, please come and teach us. Help us follow your advice. Let us set aside all personal feelings for the sake of the common good.

"We pray especially ..., our special protector, to be so kind as to give us his assistance to-day."

"We especially ask ..., our special protector, to help us today."

XVII. My friends, let me give you a piece of advice, for you are walking on new ground, and if you follow the road we point out to you, you will not go astray. You have been told a very true thing, which we wish to recall to you: that Spiritism is only a system of morality, and that it should not go beyond the limits of philosophy, not at all, or but little, if it would not fall into the domain of curiosity. Leave scientific questions aside: the mission of spirits is not to solve them and spare you the trouble of research, but to try to make you better, for it is thus that you will really advance. St. Louis.

XVII. My friends, let me give you some advice. You are on unfamiliar ground, but you will not go astray if you follow the path we show you. You have been told something very true, which we wish to remind you of. Spiritism is only a system of morality. It should not go beyond the limits of philosophy, or only a little, if it is not to become a matter of curiosity. Leave scientific questions aside. The mission of spirits is not to solve them and save you the trouble of research. It is to try to make you better, for that is how you will truly advance. St. Louis.

XVIII. People have laughed at the turning tables; they will never laugh at the philosophy, the wisdom, and the charity that shine in serious communications. That was the vestibule of the science; it is there that one should leave one's prejudices on entering, as one leaves one's cloak. I cannot too strongly urge you to make your reunions a serious center. Let physical demonstrations be made elsewhere, let people see elsewhere, let people hear elsewhere; among you, let there be understanding and love. What do you think you are in the eyes of superior spirits when you have made a table turn or rise? Schoolboys; does the learned man spend his time going over the a, b, c of science again? Whereas, seeing you seek serious communications, they regard you as serious men in quest of the truth. St. Louis.

XVIII. People have laughed at turning tables. But they will never laugh at the philosophy, wisdom, and charity that shine through serious communications. Turning tables were the entrance to the science. There, you should leave your prejudices behind, just as you leave your coat at the door. I cannot urge you strongly enough to make your gatherings a serious center. Let physical demonstrations take place elsewhere. Let people see and hear them elsewhere. Among you, let there be understanding and love. What do you think superior spirits see when you make a table turn or rise? Schoolboys. Does a learned person spend time going over the ABCs of science again? But when they see you seeking serious communications, they regard you as serious people searching for truth. St. Louis.

St. Louis, being asked whether he meant by this to blame physical manifestations, answered:

St. Louis was asked whether he meant to criticize physical manifestations. He answered:

"I could not blame physical manifestations, since, if they take place, it is with the permission of God and for a useful end; in saying that they were the vestibule of the science, I assign them their true rank, and I affirm their usefulness. I blame only those who make them an object of amusement and curiosity, without drawing from them the teaching which is their consequence; they are to the philosophy of Spiritism what grammar is to literature, and he who has arrived at a certain degree in a science no longer loses his time in going over its elements again."

"I could not condemn physical manifestations. If they occur, it is with God's permission and for a useful purpose. By calling them the entrance to the science, I give them their proper place and affirm their usefulness. I condemn only those who treat them as entertainment or objects of curiosity, without learning from them. Physical manifestations are to the philosophy of Spiritism what grammar is to literature. Once someone has reached a certain level in a science, they no longer waste time reviewing its basics."

XIX. My friends and faithful believers, I am always happy to be able to guide you in the path of good; it is a sweet mission that God gives me, and of which I am proud, because to be useful is always a reward. May the spirit of charity unite you, the charity that gives as well as that which loves. Show yourselves patient under the insults of your detractors; be firm in good, and above all humble before God; it is humility alone that exalts: it is the only greatness that God recognizes. Then only will good spirits come to you; otherwise the spirit of evil would take possession of your soul. Be blessed in the name of the Creator, and you will grow in the eyes of men, at the same time as in those of God. St. Louis.

XIX. My friends and faithful believers, I am always happy to guide you on the path of good. God has given me this lovely mission, and I am proud of it, because being useful is always a reward. May the spirit of charity unite you, both the charity that gives and the charity that loves. Be patient when your critics insult you. Remain steadfast in doing good, and above all, be humble before God. Only humility lifts you up. It is the only greatness God recognizes. Only then will good spirits come to you. Otherwise, the spirit of evil would take possession of your soul. Be blessed in the name of the Creator, and you will grow in the eyes of both people and God. St. Louis.

XX. Union is strength; be united in order to be strong. Spiritism has germinated and struck deep roots; it is about to spread its beneficent branches over the earth. You must make yourselves invulnerable against the poisoned darts of calumny and of the black phalanx of ignorant, egotistical, and hypocritical spirits. To succeed in this, let a reciprocal indulgence and kindness preside over your relations; let your faults pass unperceived, let your good qualities alone be noticed; let the torch of holy friendship unite, enlighten, and warm your hearts, and you will resist the powerless attacks of evil, like the unshaken rock against the furious wave. St. Vincent de Paul.

XX. Unity is strength. Stand together so that you may be strong. Spiritism has sprouted and taken deep root. It is about to spread its beneficial branches over the earth. You must make yourselves invulnerable to the poisoned darts of slander and the dark ranks of ignorant, selfish, and hypocritical spirits. To do this, treat one another with patience and kindness. Let your faults go unnoticed, and notice only your good qualities. Let the torch of holy friendship unite, enlighten, and warm your hearts. Then you will withstand the powerless attacks of evil, like a steadfast rock against a raging wave. St. Vincent de Paul.

XXI. My friends, you wish to form a spiritist reunion, and I approve of it, because spirits cannot see with pleasure mediums who remain in isolation. God has not given them this sublime faculty for themselves alone, but for the general good. By communicating with others, they have a thousand opportunities of enlightening themselves as to the merit of the communications they receive, whereas alone they are far more under the sway of lying spirits, who are delighted to have no check upon them. So much for you; and if you are not ruled by pride, you will understand it and profit by it. Now for the others.

XXI. My friends, you want to form a spiritist group, and I approve. Spirits are not pleased to see mediums remain isolated. God has not given them this sublime ability for themselves alone, but for the good of all. By communicating with others, they have countless opportunities to learn about the value of the communications they receive. When alone, however, they are far more under the influence of lying spirits. These spirits are delighted to have no one to check them. That is what I have to say to you. If you are not ruled by pride, you will understand it and benefit from it. Now for the others.

Do you clearly understand what a spiritist reunion should be? No; for in your zeal you believe that the best thing to do is to gather together the greatest number of persons, in order to convince them. Undeceive yourselves: the fewer you are, the more you will obtain. It is above all by the moral ascendancy you exercise that you will bring the incredulous to you, far more than by the phenomena you obtain; if you attract only by phenomena, people will come to see you from curiosity, and you will find curious persons who will not believe you and who will laugh at you; if only persons worthy of esteem are found among you, people will perhaps not believe you at once, but they will respect you, and respect always inspires confidence. You are convinced that Spiritism must bring about a moral reform; let your reunion, then, be the first to set the example of the Christian virtues, for in this time of egotism it is in the spiritist societies that true charity must find a refuge.¹¹ Such, my friends, should be a reunion of true spiritists. Another time I will give you other counsels. Fénelon.

Do you clearly understand what a Spiritist gathering should be? No. In your zeal, you believe you should gather as many people as possible to convince them. Do not be mistaken. The fewer of you there are, the more you will achieve. You will attract unbelievers far more through your moral influence than through the phenomena you produce. If you attract people only through phenomena, they will come out of curiosity. You will find that these curious people do not believe you and will laugh at you. If your group includes only people worthy of respect, others may not believe you at once. But they will respect you, and respect always inspires confidence. You are convinced that Spiritism must bring about moral reform. Let your gathering be the first to set an example of Christian virtues. In this time of selfishness, true charity must find a refuge in Spiritist societies.¹¹ Such, my friends, should be a gathering of true Spiritists. Another time I will give you more advice. Fénelon.

XXII. You have asked me whether the multiplicity of groups in the same locality might not engender rivalries hurtful to the doctrine. To this I will answer that those who are imbued with the true principles of this doctrine see brothers in all spiritists, and not rivals; those who should look upon other reunions with a jealous eye would prove that they have some hidden motive of interest or of self-love, and that they are not guided by the love of truth. I assure you that if such people were among you, they would soon sow trouble and disunion there. True Spiritism has for its motto benevolence and charity; it excludes all rivalry but that of the good one can do; all the groups that inscribe it on their banner may give each other the hand like good neighbors, who are none the less friends though they do not live in the same house. Those who claim to have the best spirits for guides must prove it by showing the best sentiments; let there be, then, a contest among them, but a contest of greatness of soul, of abnegation, of goodness, and of humility; he who should cast a stone at another would prove by that alone that he is prompted to it by bad spirits. The nature of the sentiments that two men show toward each other is the touchstone that makes known the nature of the spirits who assist them. Fénelon.

XXII. You have asked whether having many groups in the same place might create rivalries that harm the doctrine. I will answer that those who embrace the doctrine’s true principles see all Spiritists as brothers, not rivals. Anyone who looks jealously at other groups shows a hidden motive of self-interest or vanity. Such a person is not guided by love of the truth. I assure you that if such people were among you, they would soon cause trouble and division. True Spiritism’s motto is kindness and charity. It allows no rivalry except in the good one can do. All groups that put this motto on their banner can join hands like good neighbors. Such neighbors are still friends, though they do not live in the same house. Those who claim to have the best spirits as guides must prove it by showing the best feelings. So let them compete, but in generosity of spirit, self-denial, goodness, and humility. Anyone who casts a stone at another would, by that act alone, show that bad spirits prompted it. The feelings two people show toward each other reveal the nature of the spirits assisting them. Fénelon.

XXIII. Silence and concentration are essential conditions for all serious communications. You will never obtain this from those who are drawn to your reunions only by curiosity; urge the curious, then, to go and amuse themselves elsewhere, for their inattention would be a cause of disturbance.

XXIII. Silence and concentration are essential for all serious communications. You will never get them from people who attend your meetings only out of curiosity. So urge the curious to go and amuse themselves elsewhere, because their inattention would cause a disturbance.

You should tolerate no conversation while spirits are being questioned. You sometimes have communications that call for serious replies on your part, and answers no less serious on the part of the spirits invoked, who feel, believe me, displeasure at the continual whisperings of certain assistants; hence nothing complete or truly serious; the medium who writes also suffers distractions very injurious to his office. St. Louis.

You should allow no conversation while spirits are being questioned. Some communications call for serious replies from you and equally serious answers from the spirits you call upon. Believe me, those spirits are displeased by the constant whispering of certain people present. As a result, nothing complete or truly serious comes of the communications. The writing medium is also distracted, which greatly hinders their work. St. Louis.

XXIV. I will speak to you of the necessity of observing the greatest regularity in your séances, that is to say, of avoiding all confusion, all divergence of ideas. Divergence favors the substitution of bad spirits for good ones, and it is almost always the former who take possession of the questions proposed. On the other hand, in a reunion composed of diverse elements, unknown to one another, how can contradictory ideas, inattention, or worse still, a vague and mocking indifference be avoided? I should like to find a means of this that is efficacious and certain. Perhaps it lies in the concentration of the fluids scattered around the mediums. They alone, but especially those who are loved, keep the good spirits in the assembly; but their influence barely suffices to dispel the rabble of frolicsome spirits. The work of examining the communications is excellent; the questions, and above all the answers, cannot be too thoroughly gone into; error is easy, even for spirits animated by the best intentions; the slowness of the writing, during which the spirit turns away from the subject, which he exhausts as soon as he has conceived it, the mobility, and the indifference to certain conventional forms, all these reasons, and many others, make it your duty to give only a limited confidence, always subject to examination, even when the most authentic communications are concerned. Georges (Familiar spirit).

XXIV. I will speak to you about the need to keep your séances orderly. You must avoid all confusion and all divergence of ideas. Such divergence allows bad spirits to replace good ones. The bad spirits almost always take control of the questions asked. But how can conflicting ideas, inattention, or worse, a vague and mocking indifference, be avoided? This is especially difficult in a gathering of different people who do not know one another. I would like to find a sure and effective way to prevent these problems. Perhaps it lies in concentrating the fluids scattered around the mediums. The mediums alone, especially those who are loved, keep the good spirits in the gathering. But their influence barely suffices to drive away the rabble of playful spirits. Examining the communications is excellent work. The questions, and above all the answers, cannot be examined too thoroughly. Even spirits with the best intentions can easily make mistakes. Writing is slow, and while it proceeds, the spirit turns away from the subject. The spirit exhausts the subject as soon as he conceives it. Spirits are also changeable and indifferent to certain conventional forms. For all these reasons and many others, you must place only limited trust in communications. That trust must always be subject to examination, even in the case of the most authentic communications. Georges (Familiar spirit).

XXV. For what purpose, most of the time, do you ask the spirits for communications? To have fine pieces that you show to your acquaintances as specimens of our talent; you preserve them carefully in your albums, but in your heart there is no room for them. Do you think we are much flattered to come and pose in your assemblies as at a competition, to contend in eloquence so that you may say the séance was very interesting? What remains to you when you have found a communication admirable? Do you think we come to seek your applause? Undeceive yourselves; we no more like to amuse you in one way than in another; on your part, this too is curiosity, which you disguise in vain; our aim is to make you better. Now, when we see that our words bear no fruit, and that all comes down, on your side, to a barren approval, we go and seek more docile souls; we then let those spirits come in our place who ask nothing better than to talk, and there is no lack of them. You are astonished that we let them take our name; what does it matter to you, since it is neither more nor less for you? But know well that we should not permit it with those in whom we are really interested, that is to say, those with whom we do not lose our time; these are our favorites, and we preserve them from falsehood. Blame only yourselves, then, if you are so often deceived; for us the serious man is not he who abstains from laughing, but he whose heart is touched by our words, who meditates on them and profits by them. (See No. 268, Questions 19 and 20.) Massillon.

XXV. Why do you usually ask the spirits for communications? You want fine pieces to show your acquaintances as examples of our talent. You keep them carefully in your albums, but there is no room for them in your hearts. Do you think we are flattered to appear at your gatherings as if we were in a competition? Do you think we want to compete in eloquence so you can say the séance was very interesting? What stays with you after you find a communication admirable? Do you think we come seeking your applause? Think again. We have no more desire to amuse you this way than any other. This too is curiosity on your part, however you try to disguise it. Our aim is to make you better. When we see that our words bear no fruit and receive only empty approval from you, we seek more receptive souls. Then we let other spirits come in our place. They want nothing better than to talk, and there is no shortage of them. You are surprised that we let them use our name. But what does it matter to you? It makes no difference to you either way. Know, however, that we would not allow this with those in whom we are truly interested. These are the people with whom we do not waste our time. They are our favorites, and we protect them from falsehood. So blame only yourselves if you are so often deceived. To us, a serious person is not someone who never laughs. A serious person is someone whose heart is touched by our words, who reflects on them and benefits from them. (See No. 268, Questions 19 and 20.) Massillon.

XXVI. Spiritism should be an aegis against the spirit of discord and dissension; but this spirit has at all times shaken his torch over mankind, because he is jealous of the happiness that peace and union procure. Spiritists! he may, then, penetrate into your assemblies, and, doubt it not, he will seek to sow disaffection there; but he will be powerless against those who are animated by true charity. Be on your guard, then, and watch unceasingly at the door of your heart, as at that of your reunions, so as not to let the enemy enter. If your efforts are powerless against the enemy without, it will always depend on you to forbid him access to your soul. If dissensions should arise among you, they could be stirred up only by bad spirits; let those, then, who have in the highest degree the sense of the duties imposed on them by urbanity as well as by true Spiritism, show themselves the most patient, the most dignified, and the most becoming; good spirits may sometimes permit these struggles, to give both good and bad sentiments the opportunity to reveal themselves, in order to separate the good grain from the tares, and they will always be on the side where there is most humility and true charity. St. Vincent de Paul.

XXVI. Spiritism should be a shield against the spirit of discord and division. But this spirit has always waved his torch over humanity. He is jealous of the happiness that peace and unity bring. Spiritists! He may enter your meetings, and he will surely try to sow distrust there. But he will be powerless against those filled with true charity. So be on your guard. Watch constantly over your heart and your meetings, so that you do not let the enemy in. If your efforts against the enemy outside fail, you can always keep him out of your soul. If disagreements arise among you, only bad spirits could have stirred them up. So let those most aware of their duties under both courtesy and true Spiritism show the most patience, dignity, and propriety. Good spirits may sometimes allow these struggles so that both good and bad feelings can reveal themselves. In this way, they can separate the good grain from the weeds. They will always be on the side where there is the most humility and true charity. St. Vincent de Paul.

XXVII. Repel pitilessly all those spirits who set themselves up as exclusive counselors, preaching division and isolation. They are almost always vain and mediocre spirits, who seek to impose themselves on weak and credulous men by lavishing exaggerated praises upon them, in order to fascinate them and hold them under their dominion. They are generally spirits hungry for power, who, having been despots, public or private, in their lifetime, wish still to have victims to tyrannize over after their death. In general, distrust communications that bear a character of mysticism and strangeness, or that prescribe bizarre ceremonies and acts; there is then always a legitimate motive for suspicion.

XXVII. Ruthlessly reject all spirits who set themselves up as your only counselors and preach division and isolation. They are almost always vain and mediocre spirits. They shower weak and gullible people with exaggerated praise to captivate them and bring them under their control. They are generally spirits hungry for power. In life, they were despots in public or private, and after death they still want victims to tyrannize. In general, distrust communications that seem mystical and strange or prescribe bizarre ceremonies and acts. There is always a valid reason to be suspicious of them.

On the other hand, be well assured that when a truth is to be revealed to humanity, it is, so to speak, instantaneously communicated in all serious groups that possess serious mediums, and not to this or that one to the exclusion of all others. No one is a perfect medium if he is obsessed, and there is manifest obsession when a medium is fit to receive the communications of only one particular spirit, however high that spirit may seek to place himself. Consequently, every medium, every group, that believes itself privileged by communications that it alone can receive, and that, on the other hand, is subjected to practices bordering on superstition, is undoubtedly under the influence of an obsession of the most clearly marked kind, especially when the dominating spirit boasts of a name that all of us, spirits and incarnated, ought to honor and respect, and not allow to be compromised on every occasion.

On the other hand, be assured that when a truth is to be revealed to humanity, it is communicated almost instantly to all serious groups that have serious mediums. It is not given to one group to the exclusion of all others. No medium is perfect if obsessed. Obsession is clear when a medium can receive communications from only one particular spirit, however exalted that spirit claims to be. Therefore, any medium or group is undoubtedly under the influence of a very clear obsession if it believes it alone is privileged to receive certain communications and is subject to practices bordering on superstition. This is especially true when the dominating spirit boasts of a name that all of us, spirits and incarnated alike, should honor and respect, not allow to be compromised at every opportunity.

It is incontestable that, by submitting all the data and all the communications of the spirits to the crucible of reason and logic, it will be easy to reject absurdity and error. A medium may be fascinated, a group deluded; but the strict control of the other groups, but the knowledge acquired and the high moral authority of the heads of groups, but the communications of the principal mediums, which receive a stamp of logic and authenticity from our best spirits, will speedily do justice to these lying and crafty dictations, emanating from a rabble of deceiving or wicked spirits. Erastus (disciple of St. Paul).

There is no doubt that we can easily reject absurdity and error by testing all the data and communications from spirits against reason and logic. A medium may be fascinated, and a group may be deceived. But other groups will provide strict scrutiny, and their leaders have knowledge and high moral authority. The communications of the leading mediums also bear the mark of logic and authenticity given by our best spirits. Together, these will quickly expose these lying and crafty messages from a rabble of deceitful or wicked spirits. Erastus (disciple of St. Paul).

Remark. One of the distinctive characteristics of these spirits who wish to impose themselves and to gain acceptance for bizarre and systematic ideas, is to claim to be right against everybody, even if they should be alone in their opinion. Their tactics are to avoid discussion; and when they see themselves victoriously combated by the irresistible weapons of logic, they disdainfully refuse to answer, and order their mediums to keep away from the circles where their ideas are not welcomed. This isolation is the most fatal thing there is for mediums, because they undergo, without counterpoise, the yoke of these obsessing spirits, who lead them like the blind, and often conduct them into pernicious paths.

Remark. These spirits seek to impose themselves and gain acceptance for strange, rigid ideas. One distinctive trait is that they claim to be right against everyone else, even when they alone hold an opinion. Their tactic is to avoid discussion. When they see themselves decisively defeated by the irresistible force of logic, they refuse to answer with contempt. They also order their mediums to stay away from circles where their ideas are not welcomed. This isolation is the most dangerous thing for mediums. They are left entirely under the control of these obsessing spirits, who lead them like blind people, often down harmful paths.

XXVIII. False prophets are not found among the incarnated only; they are also, and in much greater number, among the proud spirits who, under false appearances of love and charity, sow disunion and retard the emancipating work of humanity by throwing their absurd systems across its path, which they make their mediums accept; and the better to fascinate those whom they wish to delude, to give more weight to their theories, they unscrupulously adorn themselves with names that men pronounce only with respect: those of justly venerated saints, of Jesus, of Mary, even of God.

XXVIII. False prophets are not found only among people in the flesh. They are far more numerous among proud spirits. These spirits pretend to act with love and charity, but sow division and delay humanity’s work of liberation. They do this by putting absurd systems in its path and making their mediums accept them. To better fascinate those they wish to deceive and give their theories more weight, they shamelessly take names people speak only with respect. These are the names of justly revered saints, of Jesus, of Mary, and even of God.

It is they who sow the seeds of antagonism between the groups, who urge them to isolate themselves from one another and to look upon one another with an evil eye. That alone would suffice to unmask them, for in acting thus they themselves give the most formal contradiction to what they claim to be. Blind, then, are the men who let themselves be caught in so gross a snare.

They are the ones who stir up hostility between the groups. They urge the groups to isolate themselves from one another and view one another with suspicion. That alone should expose them, because their actions directly contradict what they claim to be. The men who fall into such an obvious trap are blind.

But there are many other means of recognizing them. Spirits of the order to which they say they belong must be not only very good, but also eminently logical and rational. Well, then! pass their systems through the sieve of reason and good sense, and you will see what will remain of them. Agree with me, then, that whenever a spirit indicates, as a remedy for the ills of humanity, or as means of bringing about its transformation, utopian and impracticable things, puerile and ridiculous measures; when he formulates a system contradicted by the most common notions of science, he can be only an ignorant and lying spirit. On the other hand, be well assured that if truth is not always appreciated by individuals, it always is by the good sense of the masses, and this again is a criterion. If two principles contradict each other, you will have the measure of their intrinsic value by seeking which of them finds the most echoes and sympathy; it would be illogical, in fact, to admit that a doctrine which saw the number of its partisans diminish could be truer than one which sees its own increase. God, wishing truth to reach all, does not confine it in a narrow and restricted circle: he makes it spring up at different points, so that everywhere the light may be beside the darkness. Erastus.

But there are many other ways to recognize them. Spirits of the order they claim to belong to must be not only very good, but also highly logical and rational. So test their systems against reason and common sense, and see what remains of them. Surely you must agree that a spirit can only be ignorant and lying if he offers utopian and impractical ideas or childish and ridiculous measures as remedies for humanity’s ills or as ways to transform humanity. The same is true if he puts forward a system that contradicts the most basic scientific knowledge. On the other hand, be assured that although individuals do not always appreciate truth, the common sense of the masses always does. This gives us another test. If two principles contradict each other, you can judge their true worth by asking which finds more support and sympathy. It would be illogical to believe that a doctrine losing followers could be truer than one gaining them. God wants truth to reach everyone, so he does not confine it to a small, narrow circle. He makes it spring up in different places, so that light may stand beside darkness everywhere. Erastus.

Remark. The best guarantee that a principle is the expression of truth is when it is taught and revealed by different spirits, through mediums who are strangers to one another, and in different places, and when, moreover, it is confirmed by reason and sanctioned by the adhesion of the greatest number. Truth alone can give roots to a doctrine; an erroneous system may indeed recruit some adherents, but as it lacks the first condition of vitality, it has only an ephemeral existence; this is why there is no need to be uneasy about it: it kills itself by its own errors, and will inevitably fall before the powerful weapon of logic.

Remark. The best guarantee that a principle is true is that different spirits teach and reveal it through mediums who do not know one another, in different places. It must also be confirmed by reason and accepted by the greatest number. Only truth can give a doctrine roots. A mistaken system may gain some followers, but it lacks the first condition for survival. It therefore lasts only a short time, so there is no need to worry about it. It destroys itself through its own errors and will inevitably fall before the powerful weapon of logic.

There are often communications so absurd, although signed with the most respectable names, that the commonest good sense demonstrates their falsity; but there are some in which the error is concealed under good things which create an illusion and sometimes prevent its being seized at the first glance; but they cannot withstand a serious examination. We will cite only a few of them as specimens.

Many communications are so absurd that ordinary common sense shows they are false, even though they bear the most respected names. But in some, the errors are hidden among good things that create an illusion. This sometimes makes the errors hard to spot at first glance, but they cannot withstand serious examination. We will cite only a few examples.

XXIX. The perpetual and incessant creation of worlds is for God like a perpetual enjoyment, because he sees his rays incessantly becoming each day more luminous in happiness. There is no number for God, any more than there is time. That is why hundreds or thousands of millions are neither more nor less for him, the one than the other. He is a father, whose happiness is formed of the collective happiness of his children, and at each second of creation he sees a new happiness come to melt into the general happiness. There is neither stop nor suspension in this perpetual movement, this great incessant happiness which fertilizes the earth and the heaven. Of the world, only a feeble fraction is known, and you have brothers who live in latitudes where man has not yet succeeded in penetrating. What mean these scorching heats and these deadly colds which stop the efforts of the most daring? Do you simply believe that there is the limit of your world, when you can no longer advance with your little means? You could then measure your planet exactly? Do not believe that. There are on your planet more unknown places than known places. But as it is useless to propagate further all your bad institutions, all your bad laws, actions and existences, there is a limit which stops you here and there, and which will stop you until you have to carry thither the good seeds which your free will has made. Oh! no, you do not know this world which you call the earth. You will see in your lifetime a great beginning of proofs of this communication. Lo, the hour is about to strike when there will be another discovery than the last that was made; lo, the circle of your known earth is about to widen, and when all the press shall sing this Hosanna in every tongue, you, poor children, who love God and who seek his way, you will have known it before those very ones who will give their name to the new land. Vincent de Paul.

XXIX. The constant creation of worlds is a continual joy for God. He sees his rays grow brighter in happiness each day. For God, there is no number, just as there is no time. That is why hundreds of millions mean no more or less to him than thousands of millions. He is a father whose happiness comes from the combined happiness of his children. Every second of creation, he sees a new happiness join the happiness of all. There is no pause or interruption in this perpetual movement, this great, constant happiness that gives life to earth and heaven. You know only a tiny part of the world. You have brothers who live in regions that humans have not yet managed to reach. What do these scorching temperatures and deadly cold mean, which stop even the boldest explorers? Do you simply believe that your world ends where your limited means can take you no farther? Can you then measure your planet exactly? Do not believe it. More places on your planet are unknown than known. But there is no use spreading all your bad institutions, laws, actions, and ways of life any farther. So a boundary stops you here and there. It will stop you until you have good seeds, produced by your free will, to carry there. Oh, no, you do not know this world you call the earth. In your lifetime, you will see the first great proofs of this communication. Look, the hour is near when another discovery will follow the last. The bounds of your known earth are about to widen. And when the whole press sings this Hosanna in every language, you will already have known of it. You, poor children who love God and seek his way, will have known before the very people who give their name to the new land. Vincent de Paul.

Remark. From the point of view of style, this communication will not bear criticism; the incorrectnesses, the pleonasms, the faulty turns of phrase strike the eyes of any one who is ever so little lettered; but that would prove nothing against the name with which it is signed, seeing that these imperfections might be due to the insufficiency of the medium, as we have shown. What belongs to the spirit is the idea; now, when he says that there are on our planet more unknown places than known places, that a new continent is about to be discovered, it is, for a spirit who calls himself superior, to give proof of the most profound ignorance. Doubtless some unknown corners of land may be discovered beyond the ice; but to say that these lands are peopled, and that God has hidden them from men in order that they might not carry thither their bad institutions, is to have far too much faith in the blind confidence of those to whom he retails such absurdities.

Remark. The style of this communication cannot withstand criticism. Its errors, redundancies, and awkward phrases are obvious to anyone with even a little education. But that would prove nothing against the name signed to it. As we have shown, these flaws could be due to the medium's limitations. The idea belongs to the spirit. He says that our planet has more unknown places than known ones, and that a new continent is about to be discovered. For a spirit who calls himself superior, this shows the deepest ignorance. No doubt some unknown patches of land may be discovered beyond the ice. But he says that these lands are inhabited and that God has hidden them from humans. He claims God did this to prevent humans from bringing their bad institutions there. In saying this, he puts far too much faith in the blind trust of those to whom he offers such absurdities.

XXX. My children, our material world and the spiritual world, which so few yet know, form as it were the two scales of the perpetual balance. Until now our religions, our laws, our customs and our passions have so weighed down the scale of evil, lifting that of good, that evil has been seen reigning as sovereign over the earth. For centuries it is always the same complaint which breathes from the mouth of man, and the fatal conclusion is the injustice of God. There are even some who go so far as the denial of the existence of God. You see everything here and nothing there; you see superfluity jostling want, gold shining beside the mire; all the most striking contrasts, which ought to prove to you your double nature. Whence comes this? Whose is the fault? That is what must be sought with calmness and with impartiality; when one sincerely desires to find a good remedy, one finds it. Well! in spite of this domination of evil over good, through your own fault, for do you not see the rest go straight along the line traced by God? Do you see the seasons disordered? the heats and the colds clash inconsiderately? the light of the sun forget to light the earth? the earth forget in its bosom the grains which man has laid there? Do you see the cessation of the thousand perpetual miracles which are produced under our eyes, from the birth of the blade of grass to the birth of the child, the future man? But all goes well on the side of God, all goes ill on the side of man. What remedy is there for that? It is very simple: to draw near to God, to love one another, to unite, to agree, and to follow calmly the road whose landmarks one sees with the eyes of faith and of conscience. Vincent de Paul.

XXX. My children, our material world and the spiritual world are like the two sides of a balance. Few people yet know the spiritual world. Until now, our religions, laws, customs, and passions have weighed down the side of evil and lifted the side of good. As a result, evil has seemed to reign over the earth. For centuries, people have always voiced the same complaint, and their fateful conclusion is that God is unjust. Some even go so far as to deny that God exists. You see everything here and nothing there. You see abundance crowding against poverty, and gold shining beside mud. You see all the striking contrasts that ought to prove your double nature. Where does this come from? Whose fault is it? We must seek the answers calmly and impartially. When we sincerely want to find a good remedy, we find it. Evil dominates good through your own fault. But in spite of this, do you not see everything else following the path God laid out? Do you see the seasons falling out of order, or heat and cold clashing without reason? Does the sun forget to light the earth? Does the earth forget the seeds people have planted in it? Do you see an end to the thousand ongoing miracles taking place before our eyes? They range from the birth of a blade of grass to the birth of a child, a future adult. All goes well on God's side, but all goes badly on humanity's side. What is the remedy? It is very simple: draw near to God, love one another, unite, and live in harmony. Follow calmly the road whose landmarks you can see with the eyes of faith and conscience. Vincent de Paul.

Remark. This communication was obtained in the same circle; but what a difference from the preceding! not only in the thoughts, but also in the style. Everything in it is just, profound, sensible, and certainly St. Vincent de Paul would not disavow it; that is why it may without fear be attributed to him.

Remark. This communication was received in the same circle, but how different it is from the previous one! The difference is not only in the thoughts but also in the style. Everything in it is sound, profound, and sensible. St. Vincent de Paul would surely not disown it, so it can safely be attributed to him.

XXXI. Come, children, close your ranks! that is to say, let your good union make your strength. You who work at the foundation of the great edifice, watch and work always to consolidate it at its base, and then you will be able to raise it very high, very high! The progress is immense over all our globe; an innumerable quantity of proselytes are ranging themselves under our flag; many skeptics, and even some of the most incredulous, are drawing near, are drawing near too.

XXXI. Come, children, close ranks! Let your unity be your strength. You who are laying the foundation of the great building, stay watchful and keep working to strengthen its base. Then you will be able to build it very high, very high! Progress is immense across our whole world. Countless new followers are gathering under our flag. Many skeptics, even some of the most doubtful, are drawing near, drawing near too.

Go, children; march with lofty heart, full of faith; the road you are pursuing is a fine one; do not slacken; follow always the straight line; serve as guides to those who come after you; they will be happy, very happy!

Go, children. Move forward with courage and faith. The path you are following is a fine one. Do not slow down. Always stay on the straight path. Guide those who come after you. They will be happy, very happy!

March, children; you have no need of the force of bayonets to sustain your cause, you need only faith; belief, fraternity and union, those are your weapons; with those you are strong, more powerful than all the great potentates of the universe together, in spite of their living forces, their fleets, their cannon and their grape-shot!

March on, children! You do not need bayonets to support your cause. You need only faith. Belief, brotherhood, and unity are your weapons. With them, you are strong, more powerful than all the great rulers of the universe combined. You are stronger despite their armies, fleets, cannons, and grapeshot!

You who fight for the liberty of peoples and the regeneration of the great human family, go, children, courage and perseverance, God will help you. Good evening, good-by. Napoleon.

You who fight for the freedom of peoples and the renewal of the great human family, go forward, children. Be brave and persevere. God will help you. Good evening, goodbye. Napoleon.

Remark. Napoleon was, in his lifetime, a grave and serious man if ever there was one; every one knows his brief and concise style; he would have singularly degenerated if, after his death, he had become verbose and burlesque. This communication is perhaps from the spirit of some trooper who was named Napoleon.

Remark. In his lifetime, Napoleon was as serious and solemn a man as there ever was. Everyone knows how brief and concise his style was. He would have greatly declined if, after death, he had become wordy and ridiculous. This communication may be from the spirit of a soldier named Napoleon.

XXXII. No, one cannot change one's religion when one has not one which can at once satisfy common sense and the intelligence one has, and which can above all give man present consolations. No, one does not change one's religion, one falls from ineptitude and domination into wisdom and into liberty. Go, go, our little army! go, and fear not the enemy's bullets: those which are to kill you are not yet made, if you are always, from the bottom of your heart, in the way of God; that is to say, if you will always fight peacefully and victoriously for comfort and liberty. Vincent de Paul.

XXXII. No, you cannot change your religion when you do not have one that satisfies both common sense and your intelligence. Above all, you need a religion that offers comfort now. No, you do not change your religion. You leave ignorance and domination behind for wisdom and freedom. Go, go, our little army! Go, and do not fear the enemy’s bullets. The bullets that will kill you have not yet been made, if you always follow God’s path with all your heart. That is, if you always fight peacefully and victoriously for comfort and freedom. Vincent de Paul.

Remark. Who would recognize St. Vincent de Paul in this language, in these disconnected thoughts devoid of sense? What do these words mean: "No, one does not change one's religion, one falls from ineptitude and domination into wisdom and into liberty"? With his bullets which are not yet made, we strongly suspect this spirit of being the same as the one who signed Napoleon above.

Remark. Who would recognize St. Vincent de Paul in this language and these disconnected, senseless thoughts? What do these words mean: "No, one does not change one's religion. One falls from ineptitude and domination into wisdom and liberty"? Given his bullets that have not yet been made, we strongly suspect this spirit is the same one who signed as Napoleon above.

XXXIII. Children of my faith, Christians of my doctrine forgotten by the interests of the waves of the philosophy of the materialists, follow me on the road of Judea, follow the passion of my life, contemplate my enemies now, see my sufferings, my torments and my blood shed for my faith.

XXXIII. Children of my faith, Christians of my doctrine, forgotten amid the concerns of waves of materialist philosophy, follow me along the road through Judea. Follow the suffering of my life. Look at my enemies now. See my suffering, my torment, and the blood I shed for my faith.

Children, spiritualists of my new doctrine, be ready to bear, to brave the waves of adversity, the sarcasms of your enemies. Faith will march ceaselessly, following your star, which will lead you to the road of eternal happiness, as the star led the Magi of the East, for faith, to the manger. Whatever may be your adversities, whatever your pains, and the tears you shall have shed on this sphere of exile, take courage, be persuaded that the joy which will flood you in the world of spirits will be far above the torments of your passing existence. The valley of tears is a valley which must disappear to make room for the brilliant abode of joy, of fraternity and of union, at which you will arrive by your good obedience to the holy revelation. Life, my dear brethren of this terrestrial sphere, being wholly preparatory, can last only the time necessary to live well prepared for that life which can never end. Love one another, love one another as I have loved you, and as I love you still; brethren, courage, brethren! I bless you; in heaven I await you. Jesus.

Children, spiritualists of my new doctrine, be ready to face the waves of adversity and the mockery of your enemies. Faith will march on without stopping, following your star. It will lead you to the path of eternal happiness, just as the star led the Magi of the East to the manger through faith. Whatever hardships and pains you face, and whatever tears you shed on this sphere of exile, take courage. Be assured that the joy awaiting you in the spirit world will far outweigh the suffering of your passing life. This valley of tears must disappear to make way for a radiant home of joy, brotherhood, and unity. You will reach it by faithfully obeying the holy revelation. My dear brothers and sisters of this earthly sphere, life is entirely a preparation. It can last only long enough for you to prepare well for the life that will never end. Love one another as I have loved you and as I love you still. Brothers and sisters, take courage! I bless you. I await you in heaven. Jesus.

From those brilliant and luminous regions where human thought can scarcely reach, the echo of your words and of mine has come to strike my heart.

From those bright, shining realms that human thought can barely reach, the echo of your words and mine has touched my heart.

Oh! with what joy I feel myself flooded in seeing you, you, the continuers of my doctrine. No, nothing approaches the testimony of your good thoughts! You see, children, the regenerating idea launched by me of old into the world, persecuted, stopped for a moment under the pressure of tyrants, goes henceforth without obstacles, lighting the paths of humanity, so long plunged in darkness.

Oh, how joyful I feel when I see you, you who carry on my teaching! Nothing compares to the gift of your good thoughts! You see, children, the idea of renewal that I once sent into the world is moving forward without obstacles. It was persecuted and stopped for a time by the pressure of tyrants. Now it lights the paths of humanity, which has been plunged in darkness for so long.

Every great and disinterested sacrifice, my children, has sooner or later borne its fruits. My martyrdom has proved it to you; my blood shed for my doctrine will save humanity and will efface the faults of the great culprits!

Every great, selfless sacrifice, my children, has borne fruit sooner or later. My martyrdom has proved this to you. My blood, shed for my teaching, will save humanity and wipe away the sins of the greatest culprits!

Be blessed, you who to-day take your place in the regenerated family! Go, courage, children! Jesus.

Blessed are you who join the renewed family today! Go forward, children, and be brave! Jesus.

Remark. There is doubtless nothing bad in these two communications; but did Christ ever use this pretentious, emphatic and inflated language? Let them be compared with the one we have quoted above, which bears the same name, and it will be seen on which side lies the seal of authenticity.

Remark. There is certainly nothing wrong with these two communications. But did Christ ever use such pretentious, emphatic, and inflated language? Compare them with the communication quoted above, which bears the same name. Then you will see which bears the mark of authenticity.

All these communications were obtained in the same circle. One remarks in the style a family likeness, identical turns of phrase, the same expressions often repeated, as, for example, go, go, children, etc., from which it may be concluded that it is the same spirit who dictated them all under different names. In this circle, however, very conscientious in other respects, but a little too credulous, neither invocations nor questions were made; everything was expected from spontaneous communications, and it is seen that this is certainly no guarantee of identity. With questions a little pressing and close in logic, this spirit would easily have been put back in his place; but he knew he had nothing to fear, since nothing was asked of him, and everything he said was accepted without scrutiny and with closed eyes. (See No. 269.)

All these communications were received in the same circle. Their styles show a family resemblance, with identical turns of phrase and repeated expressions, such as go, go, children, etc. From this, one may conclude that the same spirit dictated them all under different names. The members of this circle were very conscientious in other respects, but a little too credulous. They made no invocations and asked no questions. They expected everything to come through spontaneous communications. As we can see, spontaneity is certainly no guarantee of identity. A few probing, logically rigorous questions would easily have put this spirit back in his place. But he knew he had nothing to fear. Nothing was asked of him, and everything he said was accepted blindly and without scrutiny. (See No. 269.)

XXXIV. How beautiful is nature! how prudent is Providence in its foresight! but your blindness and your human passions prevent taking patience in the prudence and the goodness of God. You lament at the least cloud, at the least delay in your forecasts; know, then, impatient doubters, that nothing happens without a motive always foreseen, always premeditated for the profit of all. The reason of what precedes is to bring to naught, men of hypocritical fears, all your forecasts of a bad year for your harvests.

XXXIV. How beautiful nature is! How wisely Providence plans ahead! But your blindness and human passions keep you from trusting patiently in God's wisdom and goodness. You complain at the slightest cloud or the slightest delay in what you expect. So know this, you impatient doubters: nothing happens without a reason. Everything is foreseen and planned for the benefit of all. The purpose of what came before is to prove all your predictions of a bad harvest wrong, you men with your hypocritical fears.

God often inspires men with uneasiness about the future to urge them to foresight; and see how great are the means for making good your fears, sown on purpose, which most often hide greedy thoughts rather than an idea of wise provisioning inspired by a sentiment of humanity for the profit of the little ones. See the relations of nation with nation which will result from it; see what transactions will have to be effected; how many means will come to concur in warding off your fears! for, as you know, everything is linked together; so great and small will come to the work.

God often makes people uneasy about the future to encourage them to plan ahead. See how many ways there are to make your fears come true. These fears are deliberately planted. Most often, they conceal greedy motives rather than wise planning inspired by concern for the poor. See what relations between nations will result, and what transactions will have to take place. See how many means will come together to ward off what you fear! As you know, everything is connected. So great and small alike will join in the work.

Then do you not already see in all this movement a source of a certain well-being for the most laborious class of the States, a truly interesting class, which you, the great, you, the omnipotent of this earth, consider as people taxable at will, created for your satisfactions.

Do you not already see that all this activity brings some well-being to the hardest-working class in the States? This class is truly worthy of interest. Yet you, the great and all-powerful of this earth, see them as people you can tax at will, created to satisfy you.

Then, what happens after all this coming and going from one pole to the other? It is that, once well provided, often this weather has changed, the sun, obeying the thought of its Creator, has ripened your harvests in a few days; God has put abundance where your covetousness was meditating on scarcity, and in spite of you the little ones will be able to live; and without suspecting it, you have been, unknown to yourselves, the cause of an abundance.

Then what happens after all this traveling from one pole to the other? Often, once you are well supplied, the weather has changed. The sun, obeying the will of its Creator, has ripened your harvests in a few days. God has brought abundance where your greed was planning for scarcity. Despite your efforts, the little ones will be able to live. Without knowing or even suspecting it, you have helped bring about abundance.

However, it happens (God sometimes permits it) that the wicked succeed in their covetous projects; but then it is a lesson that God wishes to give to all; it is human foresight that he wishes to stimulate; it is the infinite order which reigns in nature, it is courage against events, that men must imitate, that they must bear with resignation.

However, the wicked sometimes succeed in their greedy schemes. God sometimes permits this, but he intends it as a lesson for everyone. He wishes to encourage human foresight. People must imitate the infinite order that reigns in nature. They must also face events with courage and bear them with resignation.

As for those who, by calculation, profit by disasters, believe it, they will be punished for it. God wills that all his beings shall live; man must not play with necessity, nor traffic in the superfluous. Just in his benefits, great in his clemency, too good for our ingratitude, God, in his designs, is impenetrable. Bossuet. Alfred de Marignac.

As for those who deliberately profit from disasters, believe me, they will be punished. God wants all his beings to live. People must not play with what is necessary for life or trade in what is unnecessary. God is just in his gifts and great in his mercy. He is too good for our ingratitude, and his plans are beyond our understanding. Bossuet. Alfred de Marignac.

Remark. This communication assuredly contains nothing bad; there are even profound philosophical ideas in it, and very wise counsels, which might deceive persons little versed in literature as to the identity of the author. The medium who had obtained it having submitted it to the scrutiny of the Parisian Society for Spirit Studies, there was but one voice to declare that it could not be from Bossuet. St. Louis, being consulted, answered: "This communication, in itself, is good, but do not believe that it is Bossuet who dictated it. A spirit wrote it, perhaps a little under his inspiration, and put the name of the great bishop at the bottom to make it more readily accepted; but by the language you ought to recognize the substitution. It is from the spirit who put his name after that of Bossuet." This spirit, being questioned as to the motive which had made him act, said: "I wanted to write something in order to recall myself to the remembrance of men; seeing that it was weak, I wished to give it the prestige of a great name." "But did you not think it would be recognized that it was not from Bossuet?" "Who ever knows exactly? You might have been deceived. Others less clear-sighted would have accepted it."

Remark. This communication certainly contains nothing bad. It even contains profound philosophical ideas and very wise advice. These might mislead people with little knowledge of literature about the author’s identity. The medium who received it submitted it to the Parisian Society for Spirit Studies for examination. Everyone agreed that it could not have come from Bossuet. When consulted, St. Louis replied: "This communication is good in itself, but do not believe that Bossuet dictated it. A spirit wrote it, perhaps drawing a little on Bossuet’s inspiration. The spirit put the great bishop’s name at the bottom to make the communication more readily accepted. But you should recognize the substitution from the language. It came from the spirit who put his name after Bossuet’s." When asked why he had done this, the spirit said: "I wanted to write something to remind people of me. Seeing that it was weak, I wanted to give it the prestige of a great name." "But did you not think people would recognize that it was not from Bossuet?" "Who can ever know for sure? You might have been deceived. Others less perceptive would have accepted it."

It is, in fact, the facility with which certain persons accept what comes from the invisible world under cover of a great name that encourages deceiving spirits. It is to baffling their tricks that one must apply all one's attention, and one can succeed in it only by the aid of experience acquired by serious study. So we repeat incessantly: Study before practising, for it is the only means of not acquiring experience at your own expense.

In fact, deceiving spirits are encouraged when people readily accept messages from the invisible world just because they bear a great name. We must focus all our attention on foiling their tricks. We can succeed only with experience gained through serious study. So we repeat again and again: Study before you practice. It is the only way to avoid learning through costly mistakes.