FORMATION OF MEDIUMS.

Development of mediumship. — Change of handwriting. — Loss and suspension of mediumship.

Development of mediumship.

We shall here be concerned especially with writing mediums, since this is the most widespread kind of mediumship and, moreover, because it is at the same time the simplest, the most convenient, and the one that yields the most satisfactory and complete results.

It is also the one that everyone is eager to possess.

Unfortunately, to this day, no diagnosis allows us to infer, even approximately, that someone possesses this faculty.

The physical signs in which some people think they see indications are by no means infallible.

It manifests in children and in the elderly, in men and women, whatever their temperament, their state of health, or their degree of intellectual and moral development.

There is only one way to verify its existence. It is to experiment.

Writing can be obtained, as we have seen, with the aid of baskets and planchettes, or directly with the hand.

Being the easiest and, one may say, the only one used today, this latter method is the one we recommend to everyone's preference.

The procedure is of the simplest: it consists solely in the person taking a pencil and paper and placing themselves in the position of one who writes, without any other preparation.

However, in order to achieve good results, many recommendations become indispensable.

As a material arrangement, we recommend that everything which may hamper the movement of the hand be avoided. It is even preferable that the hand not rest on the paper. The point of the pencil should touch it enough to trace something, but not so much as to offer resistance.

All these precautions become useless once one has come to write fluently, because then no obstacle holds back the hand any longer. They are mere preliminaries for the beginner.

It is a matter of indifference whether one uses pen or pencil. Some mediums prefer the pen, which, however, can only serve those who are already formed and write slowly. Others, though, write with such speed that the use of the pen would be almost impossible, or at least very inconvenient. The same happens when the writing is done in jerks and irregularly, or when violent Spirits manifest, who strike with the point of the pencil and break it, tearing the paper.

The natural desire of every aspiring medium is to be able to converse with the Spirits of the persons dear to them; 2 they must, however, moderate their impatience, since communication with a particular Spirit often presents material difficulties that make it impossible for the beginner.

For a Spirit to be able to communicate, there must exist between it and the medium fluidic relations, which are not always established instantaneously.

Only as the faculty develops does the medium acquire, little by little, the aptitude necessary to put themselves in communication with whatever Spirit presents itself.

It may happen, then, that the one with whom the medium wishes to communicate is not in conditions favorable to doing so, even though present, 6 as it may also happen that it has neither the possibility nor the permission to heed the call addressed to it.

It is therefore advisable that in the beginning no one persist in calling a particular Spirit, to the exclusion of any other, for it often happens that it is not with that one that fluidic relations are most easily established, however great the affection the incarnate person bears toward it.

Before, then, thinking of obtaining communications from this or that Spirit, it is important that the aspirant carry out the development of their faculty, for which they should make a general appeal and address themselves chiefly to their guardian angel.

For this purpose there is no sacramental formula. Whoever claims to prescribe one may, without hesitation, be branded an impostor, since to Spirits form is worth nothing.

Nevertheless, the evocation should always be made in the name of God.

It may be made in the following terms, or others equivalent: I beg Almighty God to permit a good Spirit to come and communicate with me and make me write; I also ask my guardian angel to deign to assist me and to keep away the evil Spirits.

Once the supplication is formulated, one is to wait for a Spirit to manifest, making one write something.

It may happen that the one whom the petitioner desires comes, as it may also occur that an unknown Spirit or the guardian angel comes.

Whichever it be, in any case it will make itself known by writing its name.

But then the question of identity arises, one of those that most require experience, since few beginners there are who are not exposed to being deceived.

We shall deal with it later, in a special chapter.

When one wishes to call particular Spirits, it is essential that the medium begin by addressing only those whom they know to be good and friendly and who may have reason to heed the appeal, such as relatives or friends.

In this case, the evocation may be formulated thus: In the name of Almighty God I ask that such-and-such Spirit communicate with me, or else: I ask Almighty God to permit such-and-such Spirit to communicate with me; or any other formula corresponding to the same thought.

It is no less necessary that the first questions be conceived in such a way that the answers can be given by a yes or a no, as for example: Are you there? Will you answer me? Can you make me write? etc.

Later this precaution becomes useless. In the beginning, it is a matter of thus establishing a relationship.

The essential thing is that the question not be frivolous, that it not concern matters of private interest and, above all, that it be the expression of a feeling of benevolence and sympathy toward the Spirit to whom it is addressed. (See further on the special chapter on Evocations.)

A thing still more important to observe than the manner of the evocation is calm and recollection, joined to an ardent desire and a firm will to attain the goal.

By will, we do not here mean an ephemeral will, which acts intermittently and which other preoccupations interrupt at every moment; but a serious, persevering, continuous will, without impatience, without feverishness.

Solitude, silence, and withdrawal from everything that may be a cause of distraction favor recollection.

Then, only one thing remains to be done: to renew the attempt every day, for ten minutes, or a quarter of an hour at most each time, for a fortnight, a month, two months, and more, if necessary.

We have known mediums who were formed only after six months of practice, while others write fluently from the very first time.

To avoid useless attempts, one may consult, through another medium, a serious and advanced Spirit.

It should be noted, however, that when one inquires of the Spirits whether one is a medium or not, they almost always answer affirmatively, which does not prevent the trials from proving fruitless.

This is naturally explained. As soon as one puts to the Spirit a question of a general order, it answers in a general way.

Now, as is known, nothing is more elastic than the mediumistic faculty, for it can present itself under the most varied forms and in very different degrees.

A person may therefore be a medium without realizing it, and in a sense different from the one they imagine.

To this vague question: Am I a medium? The Spirit may answer: — Yes. To this other, more precise one: Am I a writing medium? It may answer: — No.

One must also take into account the nature of the Spirit to whom the question is put.

There are some so frivolous and ignorant that they answer at random, like true scatterbrains.

For this reason we advise that the questioner address themselves to enlightened Spirits, who generally answer such questions willingly and indicate the best path to follow, provided there is a possibility of good success.

A means that very frequently gives good results consists in employing, as an occasional helper, a good writing medium, pliable, and already formed.

When this one places their hand, or their fingers, upon the hand of the one who wishes to write, it is rare that the latter does not write immediately.

What happens in such a circumstance is understandable: the hand that holds the pencil becomes, in a certain way, an appendage of the medium's hand, as a basket or a planchette would be.

This, however, does not prevent this exercise from being very useful, when it is possible to employ it, since, repeated often and regularly, it helps to overcome the material obstacle and brings about the development of the faculty.

Sometimes it is even enough for the medium to magnetize, with that intention, the hand and arm of the one who wishes to write.

Not rarely, even with the magnetizer limiting themselves to placing a hand on that person's shoulder, we have seen them write promptly under this influence.

An identical effect can also be produced without any contact, merely by an act of the helper's will.

It is easily conceived that the magnetizer's confidence in their own power to produce such a result must play an important part here, and that an incredulous magnetizer will exert weak action or none at all.

The assistance of an experienced guide is, moreover, very useful at times, to point out to the beginner a number of small precautions which they often neglect, to the detriment of the rapidity of their progress.

It is so above all to enlighten them about the nature of the first questions and the manner of putting them. Its role is that of a teacher, whom the apprentice will dispense with once they are well qualified.

Another means, which can also strongly contribute to developing the faculty, consists in gathering together a certain number of persons, all animated by the same desire and communing in the same intention.

This done, let them all simultaneously, keeping absolute silence and in religious recollection, try to write, each one appealing to their guardian angel, or to any sympathetic Spirit.

Or else, one of them may direct, without special designation and on behalf of all those present, an appeal to the good Spirits in general, saying for example: In the name of Almighty God, we ask the good Spirits to deign to communicate through the persons here present.

It is rare that among these there are not some who give prompt signs of mediumship, or who even write fluently in a short time.

What occurs in such a case is understandable. Those who gather with a common purpose form a collective whole, whose force and sensitivity are increased by a kind of magnetic influence, which aids the development of the faculty.

Among the Spirits attracted by this concurrence of wills there will probably be some who will discover in those present the instrument that suits them. If it is not this one, it will be another, and they will avail themselves of that one.

This means should above all be employed in Spiritist groups that lack mediums, or that do not possess them in sufficient number.

Processes for the formation of mediums have been sought, just as diagnoses have been sought; but to this day we know of none more effective than those we have indicated.

In the conviction that the obstacle which the development of the faculty encounters is a resistance of a wholly material order, some people claim to overcome it by means of a kind of gymnastics that almost dislocates the arm and head.

We do not describe this process, which comes to us from the other side of the Atlantic, not only because we possess no proof of its efficacy, but also because of the conviction we hold that it must present danger for those of delicate constitution, through the shock to the nervous system.

If there do not exist rudiments of the faculty, nothing will be able to produce them, not even electrification, which has already been employed, without success, for the same purpose.

In the apprentice medium, faith is not the rigorous condition; without doubt it seconds their efforts, but it is not indispensable; 2 purity of intention, desire, and good will suffice.

Persons entirely incredulous have been seen astonished to write in spite of themselves, while sincere believers do not succeed in it, which proves that this faculty is tied to an organic disposition.

The first indication of a disposition to write is a kind of tremor in the arm and hand.

Little by little, the hand is dragged by an impulse it cannot master. Often it traces only insignificant marks; then the characters take shape ever more clearly, and the writing ends by acquiring the rapidity of ordinary writing. In all cases, the hand should be surrendered to its natural movement and one should neither offer resistance nor propel it.

Some mediums write fluently with ease from the beginning, sometimes even from the first session, which is very rare. Others, for a long time, trace marks and make veritable calligraphic exercises. The Spirits say it is to loosen their hand.

If these exercises are prolonged too long, or degenerate into the drawing of ridiculous signs, there is no doubt that it is a Spirit amusing itself, since the good Spirits never do anything that is useless. In that case, one must redouble in fervor in the appeal to their assistance.

If, in spite of everything, there is no change, the medium should stop, once they recognize that they obtain nothing serious. The attempt may be made every day, but it is well to cease at the first equivocal signs, so as not to give satisfaction to the mocking Spirits.

To these observations, a Spirit adds: “There are mediums whose faculty can produce only these signs. When, at the end of some months, they obtain nothing more than insignificant things, now a yes, now a no, or letters without connection, it is useless for them to continue; it will be wasting paper to no purpose. They are mediums, but unproductive mediums.

Moreover, the first communications obtained should be considered mere exercises, a task that is entrusted to secondary Spirits. One should not attach much importance to them, since they proceed from Spirits employed, so to speak, as writing-masters, to limber up the beginning medium.

Do not believe that those who apply themselves to making the medium do these preparatory exercises are ever elevated Spirits; it happens, however, that if the medium does not aim at a serious end, these Spirits continue and end by attaching themselves to them. Almost all mediums have passed through this crucible in order to develop; it is for them to do what is necessary to capture the sympathy of the truly superior Spirits.”

The stumbling block on which the majority of beginning mediums run is that of having to deal with inferior Spirits, and they should count themselves fortunate when they are only frivolous Spirits.

They must give all their attention to ensuring that such Spirits do not gain predominance, for, should that happen, it will not always be easy for them to rid themselves of them.

This point is so very capital, above all in the beginning, that, if the necessary precautions are not taken, the fruits of the finest faculties may be lost.

The first condition is for the medium to place themselves, with sincere faith, under the protection of God and to solicit the assistance of their guardian angel, who is always good, whereas familiar Spirits, sympathizing with their good or bad qualities, may be frivolous or even evil.

The second condition is to apply oneself, with meticulous care, to recognizing, by all the indications that experience affords, of what nature are the first Spirits that communicate, of whom prudence commands that one always be distrustful.

If these indications are suspect, to direct a fervent appeal to one's guardian angel and to repel, with all one's strength, the evil Spirit, proving to it that it will not succeed in deceiving, so that it loses heart.

This is why the prior study of theory becomes indispensable for anyone who wishes to avoid the inconveniences peculiar to the experience. In this respect, very developed instructions are found in the chapters On Obsession and On the Identity of Spirits.

We shall limit ourselves here to saying that, besides language, the following may be considered infallible proofs of the inferiority of Spirits: all useless or puerile signs, figures, and emblems; all extravagant, irregular writing, intentionally tortured, of exaggerated dimensions, presenting ridiculous and unusual forms.

The writing may be very bad, even barely legible, without there being anything unusual in this, since it is more a question of the medium than of the Spirit.

We have seen mediums so deceived that they measure the superiority of Spirits by the size of the letters and attach great importance to well-formed letters, as if they were printed letters, a puerility evidently incompatible with a real superiority.

If it is important that the medium not fall, without wishing it, into dependence on the evil Spirits, it is still more important that they not fall into it of their own spontaneous will.

It is therefore necessary that an immoderate desire to write not lead them to consider it a matter of indifference to address the first one that appears, intending to rid themselves of it later, should it not suit them, since no one would ask, for whatever purpose, the assistance of an evil Spirit, which may make the imprudent person pay dearly for its services.

Some people, in their impatience to see the mediumistic faculties develop in themselves, a development they consider too slow, take it into their heads to seek the help of any Spirit whatever, even an evil one, counting on dismissing it soon. Many have had their desires fully satisfied and have written immediately. But the Spirit, caring little about having been called on the worst of suppositions, showed itself less docile in leaving than in coming.

We have known several persons who were punished for the presumption of thinking themselves strong enough to drive these Spirits away whenever they wished, with years of obsessions of every kind, with the most ridiculous mystifications, with a tenacious fascination, and even with material misfortunes and the cruelest disappointments.

The Spirit showed itself, at first, openly evil, then hypocritical, in order to make one believe in its conversion, or in the supposed power of the one it had subjugated to repel it at will.

The writing is sometimes legible, the words and letters well distinct, but, with certain mediums, it is difficult for anyone but themselves to decipher it, before having acquired the habit of doing so.

It is frequently formed of large strokes; the Spirits are not in the habit of economizing paper. When a word or a phrase is almost wholly illegible, one asks the Spirit to consent to begin again, to which it generally accedes willingly.

When the writing is habitually illegible, even for the medium, the latter almost always succeeds in obtaining it more distinctly, by means of frequent and prolonged exercises, putting into it a strong will and entreating the Spirit fervently to be more correct.

Some Spirits adopt conventional signs, which come into use in the customary gatherings. To indicate that a question displeases them and that they do not wish to answer it, they make, for example, a long stroke or something equivalent.

When the Spirit concludes what it had to say, or does not wish to continue answering, the hand becomes still, and the medium, whatever their power and will, obtains not one word more.

On the contrary, as long as the Spirit has not concluded, the pencil moves without it being possible for the hand to stop it.

If the Spirit wishes spontaneously to say something, the hand convulsively seizes the pencil and begins to write, without being able to prevent it.

The medium, moreover, almost always feels within themselves something that indicates to them that the pause is momentary, or that the Spirit has concluded. It is rare that they do not feel the withdrawal of the latter.

These are the essential explanations we have to furnish concerning the development of psychography. Experience will reveal, in practice, some details which it would be useless to treat here and regarding which the general principles will serve as a guide.

If many be those who experiment, there will be more mediums than is generally thought.

All that we have just said applies to mechanical writing. It is what all mediums seek, with reason, to obtain.

But pure mechanism is most rare; with it is frequently associated, more or less, intuition.

Having consciousness of what they write, the medium is naturally led to doubt their faculty; they do not know whether what comes from their pencil comes from their own Spirit, or from another. They have absolutely no need to concern themselves with this and, none the less, should continue.

Observing themselves with attention, they will easily discover in what they write a number of things that did not pass through their mind and that are even contrary to their ideas, an evident proof that such things do not proceed from their own Spirit. Let them continue, then, and, with experience, the doubt will dissipate.

If it has not been granted to the medium to be exclusively mechanical, all attempts to reach that result will be fruitless; 2 it would be an error on their part, however, to judge themselves, in consequence, not favored. If they are endowed only with intuitive mediumship, they should be content with it, and it will not fail to render them great services, if they know how to make use of it and do not repel it.

Once, after useless experiments, carried out continuously for some time, no indication of involuntary movement is produced, or those that are produced are too weak to give results, they should not hesitate to write the first thought that is suggested to them, without concerning themselves with knowing whether that thought emanates from their own Spirit or from a different source: experience will teach them to distinguish. Besides, it frequently happens that the mechanical movement develops subsequently.

We said above that there are cases in which it is a matter of indifference for the medium to know whether the thought comes from themselves, or from another Spirit. This occurs when, being purely intuitive or inspired, they carry out by themselves a work of imagination. It matters little that they attribute to themselves a thought that was suggested to them; if good ideas come to them, let them thank their good genius, which will not fail to suggest others. Such is the inspiration of poets, of philosophers, and of the learned.

Let us now suppose that the mediumistic faculty is completely developed; that the medium writes with ease; that they are, in short, what is called a formed medium. It would be a great error on their part to believe themselves dispensed from any further instruction, since they will have overcome only a material resistance.

It is from the point they have reached that the true difficulties begin; it is then that they need, more than ever, the counsels of prudence and experience, if they do not wish to fall into the thousand snares that are going to be prepared for them.

If they claim too soon to fly with their own wings, they will not be long in becoming the victim of lying Spirits, who will not neglect to exploit their presumption.

Once the faculty is developed, it is essential that the medium not abuse it.

The contentment that comes from it to some beginners provokes in them an enthusiasm which it is very important to moderate. They should remember that it was given to them for good and not for the satisfaction of vain curiosity.

It is therefore fitting that they use it only on opportune occasions and not at every moment. Since the Spirits are not at their disposal at all hours, they run the risk of being deceived by mystifiers.

It is well that, to avoid this ill, they adopt the system of working only on determined days and hours, because thus they will give themselves to the work in conditions of greater recollection, and the Spirits who wish to aid them, being forewarned, will be better disposed to render that aid.

If, in spite of all attempts, mediumship does not reveal itself in any way, the aspirant should renounce being a medium, as one renounces singing who recognizes they have no voice.

Just as one who is ignorant of a language avails themselves of a translator, the recourse for the said aspirant will be to make use of another medium.

But if they cannot, for lack of mediums, have recourse to any, they should not on that account consider themselves deprived of the assistance of the Spirits. For these, mediumship constitutes a means of expressing themselves, but not an exclusive means of being attracted. Those who devote affection to us are at our side, whether we are mediums or not.

A father does not abandon a child because, deaf and blind, the child can neither hear nor see him; on the contrary, he surrounds the child with every solicitude. So do the good Spirits with us. If they cannot transmit their thoughts to us materially, they aid us by means of inspiration.

Change of handwriting.

— A very common phenomenon in writing mediums is the change of handwriting, according to the Spirits that communicate.

And what is most remarkable is that a certain handwriting reproduces itself constantly with a particular Spirit, being sometimes identical to the one this Spirit had in life. We shall see later the consequences that may be drawn from this, with regard to the identity of Spirits.

The change of handwriting occurs only with mechanical or semi-mechanical mediums, because in them the movement of the hand is involuntary and directed solely by the Spirit.

The same does not happen with purely intuitive mediums, since, in this case, the Spirit acts only upon the thought, the hand being directed, as in ordinary circumstances, by the will of the medium.

But the uniformity of the handwriting, even in the case of a mechanical medium, proves absolutely nothing against their faculty, since the variation of the form of the writing is not an absolute condition in the manifestation of Spirits: it derives from a special aptitude, with which mediums are not always endowed, even the most mechanical ones. To those who possess it we give the designation of Polygraph Mediums. Loss and suspension of mediumship.

The mediumistic faculty is subject to intermittences and to temporary suspensions, whether for physical manifestations or for writing. We give below the answers we obtained from the Spirits to some questions put on this point:

1st Can mediums lose the faculty they possess?

“This frequently happens, whatever the kind of the faculty. But, also, often there is merely a passing interruption, which ceases with the cause that produced it.”

2nd Is the cause of the loss of mediumship in the exhaustion of the fluid?

“Whatever the faculty the medium possesses, they can do nothing without the sympathetic concurrence of the Spirits. When they no longer obtain anything, it is not always because the faculty fails them; this not rarely occurs because the Spirits no longer wish, or are able, to make use of them.”

3rd What can cause a medium to be abandoned by the Spirits?

“What most influences the good Spirits to act thus is the use the medium makes of their faculty.

We may abandon them when they use it for frivolous things, or with ambitious purposes; 3 when they refuse to transmit our words, or the facts we produce, to the incarnate persons who appeal to them, or who have need to see in order to be convinced.

This gift of God is not granted to the medium for their delight and, still less, for the satisfaction of their ambitions, but for the end of their spiritual improvement and to make the truth known to humankind.

If the Spirit verifies that the medium no longer corresponds to its aims and no longer profits from the instructions or the counsels it gives them, it withdraws, in search of a more worthy protégé.” 4th Cannot the Spirit that withdraws be replaced and, in this case, would the suspension of the faculty not be inconceivable?

“Spirits are not lacking who desire nothing other than to communicate and who, therefore, are always ready to replace those who withdraw; but, when the one who abandons the medium is a good Spirit, it may happen that its withdrawal is only temporary, to deprive them, for a certain time, of all communication, in order to prove to them that their faculty does not depend on themselves the medium and that, thus, there is no reason for them to glory in it.

This temporary impossibility also serves to give the medium the proof that they write under a foreign influence, for, otherwise, there would be no intermittences.

“In short, the interruption of the faculty is not always a punishment; it sometimes demonstrates the solicitude of the Spirit toward the medium, to whom it devotes affection, having for its object to procure for them a material rest of which it judged them to be in need, in which case it does not permit other Spirits to replace it.” 5th One sees, however, mediums of much merit, morally speaking, who feel no need of rest and who are much vexed by these interruptions, whose purpose escapes them.

“They serve to put their patience to the test and to try their perseverance.

This is why the Spirits generally set no term to the suspension of the mediumistic faculty; it is to see whether the medium becomes discouraged.

And also to give them time to meditate on the instructions received. By this meditation on our teachings we recognize the truly serious Spiritists. We cannot give that name to those who, in reality, are nothing more than amateurs of communications.” 6th Is it necessary, then, that in this case the medium continue their attempts to write?

“If the Spirit advises them to do so, they should; if it tells them to abstain, they should not.”

7th Would there be a way to shorten this trial?

“Resignation and prayer.

Moreover, it is enough that they make each day an attempt of a few minutes, since it will be useless for them to waste time in fruitless trials. The attempt should have for its sole purpose to verify whether they have recovered the faculty or not.”

8th Does the suspension of the faculty imply the withdrawal of the Spirits that habitually communicate?

“By no means.

The medium then finds themselves in the situation of a person who has temporarily lost their sight, who, for that reason, would not cease to be surrounded by their friends, though unable to see them.

The medium can therefore, and even should, continue to communicate by thought with their familiar Spirits and persuade themselves that they are heard.

If it is true that the lack of mediumship can deprive them of ostensible communications with certain Spirits, it is also true that it cannot deprive them of moral communications.” 9th Thus, the interruption of the mediumistic faculty does not always translate a censure on the part of the Spirit?

“No, without doubt, for it may be a proof of benevolence.”

10th By what sign can one recognize censure in this interruption?

“Let the medium question their conscience and inquire of themselves what use they have made of their faculty, what good has resulted from it for others, what profit they have drawn from the counsels that have been given them, and they will have the answer.”

11th May the medium who has become unable to write have recourse to another medium?

“It depends on the cause of the interruption, which often has for its purpose to leave you for some time without communications, after having given you counsels, so that you do not get into the habit of doing nothing except with our concurrence.

If this be the case, they will obtain nothing by having recourse to another medium, which also occurs with the purpose of proving to you that the Spirits are free and that it is not in your hands to oblige them to do what you wish.

For this reason too, those who are not mediums do not always receive all the communications they desire.”

NOTE. It should indeed be observed that one who has recourse to a third party in order to obtain communications, notwithstanding the quality of the medium, often obtains nothing satisfactory, whereas at other times the answers are very explicit. This depends so much on the will of the Spirit that no one gains anything by changing mediums.

The Spirits themselves, as it were, pass the watchword to one another in this respect, since what is not obtained from one will be obtained from no other. We must then abstain from insisting and from growing impatient, if we do not wish to be the victims of deceiving Spirits, who will answer, should we seek an answer by main force, the good Spirits leaving them to do so, in order to punish us for our insistence. 12th For what purpose has Providence bestowed, in a special manner, on certain individuals, the gift of mediumship?

“It is a mission they have undertaken and the performance of which makes them happy. They are the interpreters of the Spirits with humankind.”

13th Yet there are mediums who show repugnance to the use of their faculties.

“They are imperfect mediums; they fail to recognize the value of the grace granted to them.”

14th If it is a mission, how is it explained that it does not constitute a privilege of good people and that such a faculty is granted to persons who merit no esteem and who may abuse it?

“The faculty is granted to them because they need it in order to improve themselves, in order to be in a condition to receive good teachings. If they do not profit from the concession, they will suffer the consequences. Did not Jesus preach by preference to sinners, saying that one must give to those who do not have?” 15th The persons who greatly desire to write as mediums, and who do not succeed in it, can they conclude from this anything against themselves, with regard to the benevolence of the Spirits toward them?

“No, for it may be that God has denied them that faculty, as He has denied the gift of poetry, or of music. But if they are not the object of this favor, they may have been of others.”

16th How can a person perfect themselves through the teaching of the Spirits, when they have neither by themselves, nor with the aid of other mediums, the means of receiving this teaching directly?

“Does not such a person have books, as the Christian has the Gospel? In order to practice the morality of Jesus, it is not necessary for the Christian to have heard the words as they came from His mouth.”