INTRODUCTION – XII

A fact borne out by observation and confirmed by the Spirits themselves is that low order spirits often present themselves using well-known and respected names. Thus, how can we be sure that those who say that they had been, for example, Socrates, Julius Caesar, Charlemagne, Fenelon, Napoleon, Washington, etc., had really animated those individuals? This question has been raised even among some earnest followers of the Spiritist Doctrine. They accept the intervention and manifestation of spirits, but they ask what control we may have over their identity. Such control can indeed be very difficult to establish, but although identities cannot be verified in a way that is as authentic as the attestation of public records, they may nonetheless at least be verified by deduction according to certain indicators.
When spirits of those personally known to us (relatives or friends, for example – especially if they have only recently died) manifest, their language usually corresponds perfectly to the characteristics that were familiar to us. This in itself is an indication of identity. Any remaining doubts, however, are settled when such spirits speak of private affairs or remember family matters known only to those involved. A son could hardly be mistaken about the language of his father or mother, nor parents about the language of their child. During these intimate evocations the most extraordinary incidents sometimes occur, convincing even the most incredulous. Hardened skeptics are often startled by the unexpected revelations made to them.
One other characteristic of such communications is often enough to verify a spirit’s identity: handwriting. As we have stated, a medium’s handwriting generally changes with the spirit who is evoked, reproducing it exactly the same each time the same spirit communicates. In cases involving persons recently deceased, it has been demonstrated innumerable times that the handwriting reveals striking similarities to that of the person during life – we have seen perfectly identical signatures. Nevertheless, we are far from citing this fact as a rule or as a frequent occurrence. We simply mention it as something worth noting.
Spirits who have reached a certain degree of purity are the only ones who are free of all corporeal influences. As long as they are not yet completely dematerialized (this is the expression they use), they preserve most of the ideas, inclinations and even idiosyncrasies they had on earth, and this is a further means of recognizing them. Above all, however, we arrive at such recognition through a multitude of details that only an attentive and continuous observation can reveal. We have observed spirits who had been authors discussing their own works or doctrines, approving or condemning certain parts of them, and others remembering unknown or little-known circumstances concerning their life or death. All these indications, which are at least typical evidence of identity, are the only ones that can be employed when dealing with abstract matters.
Hence, if the identity of an evoked spirit may be established to a certain extent in certain cases, then there is no reason why it cannot be established in others. And although we do not have the same means of control involving persons who died at a more remote time, we always have the means of referring to their language and character; that is, the spirit of a morally upright person will never communicate like the spirit of a perverse or immoral one. As for spirits who assume respectable names, they soon betray themselves by their language and maxims. For instance, a spirit claiming to be Fenelon¹⁷, but who unexpectedly offended common sense and good morals, would thereby expose its charade. But if the thoughts expressed were always pure, without contradiction and consistent with the elevated character of Fenelon, there would be no reason to doubt the spirit’s identity. If such were not the case, one would have to believe that a spirit who is known to proclaim what is morally right could at the same time resort to useless falsities. Experience has taught us that spirits of the same degree and character, and who are animated by the same sentiments, are united into groups and families. Thus, the number of spirits is incalculable and we are far from knowing them all – most remain nameless to us. A spirit of the same category as Fenelon may therefore come in his stead and may even be sent by him, presenting itself under his name because it is identical to him and may act as his substitute, and because it provides us with a name so that we can focus our ideas.
After all, what does it really matter if the spirit is or is not Fenelon himself? If it only talks about noble matters in a way in which Fenelon himself would have talked, it is a good spirit. The name it uses does not matter and it is frequently no more than a means for us to fix our thought. However, in more intimate evocations the same does not apply because, as we have already stated, an identity can be established by means of proofs that are in one way or another obvious.
There is no doubt that spirit substitution may occasion a number of mistakes that result in errors, and oftentimes, deceit. Such is one of the difficulties faced by practical Spiritism.
However, we have never said that this science is easy, or that it may be learned effortlessly, as is also the case with any other science. We cannot repeat too often that Spiritism demands constant and prolonged study, and that since we cannot produce spirit phenomena at will, we must wait for them to occur on their own, frequently when we least expect it. For attentive and patient observers the facts are abundant, for they can discover thousands of characteristic nuances that appear to them like rays of light. The same applies to every other branch of science: while the superficial observer sees in a flower only an elegant form, the botanist discovers in it treasures for thought.
¹⁷ French theologian and writer, 1651-1715 – Tr.

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