The characteristics of serious study are the method and the perseverance with which it is carried on. Is it strange that sensible answers are not always obtained from spirits in reply to questions which, however serious in themselves, are propounded at random, and in the midst of a host of others, unconnected, frivolous, or foolish? Besides, a question is often complex, and the answer to it, in order to be clear, needs to be preceded, or completed, by various considerations. Whoever would acquire any science must make it the object of methodical study, must begin at the beginning, and follow out the sequence and development of the ideas involved in it. If one who is ignorant of the most elementary facts of a science should ask a question in regard to it of the most learned of its professors, could the professor, however excellent his learning, give him any satisfactory answer? For any isolated answer, given under such conditions, must necessarily be incomplete, and would, therefore, in many cases, appear unintelligible, or even absurd. It is exactly the same in regard to the relations which we establish with spirits.

If we would learn in their school, we must go through a complete course of teaching with them; but, as among ourselves, we must select our teachers, and work on with steadiness and assiduity.

I have said that spirits of superior advancement are only attracted to centers in which there reigns a serious desire for light, and, above all, a perfect communion of thought and feeling in the pursuit of moral excellence. Frivolity and idle curiosity repel them, just as, among men, they repel all reasonable people; and the road is thus left open to the mob of foolish and lying spirits who are always about us, watching for opportunities of mocking us and amusing themselves at our expense. What becomes of any serious question in such a gathering? It will certainly be replied to, but by whom? It is just as though, in the midst of a convivial dinnerparty, you should suddenly propound such questions as "What is the soul? What is death?" or others equally out of harmony with the tone of the company. If we would obtain serious answers, we must ourselves be serious, and must place ourselves in the conditions required for obtaining them; it is only by so doing that we shall obtain any satisfactory and ennobling communications.

We must, moreover, be laborious and persevering in our investigations, otherwise the higher spirits will cease to trouble themselves about us, as the professor ceases to occupy himself with the hopelessly idle members of his class.

The movement of inert bodies and spirit communication is a fact already proved by experience; the point now to be ascertained is, whether there is, or is not, a manifestation of intelligence in this movement separate from the medium, and, if there is, what is the source of this intelligence? We are not speaking of the intelligence displayed in the movement of certain objects, nor of verbal communications, nor even of those which are written directly by the medium: these manifestations, of which the spirit-origin is evident for those who have thoroughly investigated the matter, are not, at first sight, sufficiently independent of the will of the medium to bring conviction to an observer new to the subject. We will, therefore, only speak, in this place, of writing obtained without the aid of an object of any kind provided with a pencil, such as a small basket, a planchette, etc., the fingers of the medium being placed upon the object in such a manner as to defy the most consummate skill to exercise the slightest influence on the tracing of the letters.

But let us suppose that, by some wonderful cleverness, the medium succeeds in deceiving the most keenly observant eye, how can we explain the nature of the communications, when they are altogether beyond the scope of the medium's knowledge and ideas? In the temples of India an adept will have many pages of Occult teachings, dashed off, as frequently happens, with the most astonishing rapidity, sometimes spontaneously, and sometimes upon a given subject; of poems of elevated character, and irreproachable in point of style, produced by the hand of an Adept or Master. And what adds to the strangeness of these facts is, that they are occurring all over India, and that the number of mediums is constantly increasing. Are these facts real or not? To this query I have but one reply to make: "See and observe; opportunities of doing so will not be lacking; but, above all, observe often, for a long time, and according to the conditions required for so doing."

To the evidence adduced by us, what do our antagonists reply? "You are," say they, "the dupes of imposition or the sport of illusion." We have to remark, in the first place, that imposition is not likely to occur where no profit is to be made; charla-tans are not apt to ply their trade gratis. If imposition be practiced, it must be for the sake of a joke. But by what strange coincidence does there happen to be an understanding between the jokers, from one end of the earth to the other, to act in the same way, to produce the same effects, and to give, upon the same subjects, and in different languages, replies that are identical, if not in words, at least in meaning? How is it that grave, serious, honorable, and educated masters can lend themselves to such maneuvers, and for what purpose? How is it that the requisite patience and skill for carrying on such a piece of deception are found even in young children? For mediums, if they are not passive instruments, must possess a degree of skill, and an amount and variety of knowledge, incompatible with the age and social position of many of them.

"But," urge our opponents, "if there be no trickery, both parties may be the dupes of an illusion." It is only reasonable that the quality of witnesses should be regarded as an element in deciding the value of their evidence; and it may fairly be asked whether the spiritist theory, whose adherents are already to be counted by millions, recruits these only among the ignorant? The phenomena on which it is based is not so extraordinary that we need admit any reasonableness of doubt in regard to them; again what is not admissible is the pretension of certain Western skeptics to a monopoly of common sense, and the unceremonious way in which, regardless of the moral worth of their adversaries, they tax all who are not of their opinion with infatuation or stupidity. For the affirmation of enlightened Adepts and priests in India and other persons who have, for a long time, seen, studied, and meditated any matter, is always, if not a proof, at least a presumption in its favor, since it has been able to fix the attention of men of mark, having no interest in propagating an error, nor time to waste upon worthless trifles.

Among the objections brought forward by Western opponents are some which are more specious, at least in appearance, because they are made by thoughtful minds.

One of these objections is prompted by the fact that the language of spirits does not always seem worthy of the elevation Adepts attribute to beings beyond the pale of humanity. But, if the objector will take the trouble to look at the doctrinal summary we have given above, he will see that the spirits themselves inform us that they are not equals, either in knowledge or in moral qualities; that we are not to accept everything said by spirits as literal truth, and that we must judge for ourselves of the value of their statements. Assuredly, those who infer from this fact that we have to deal only with maleficent beings, whose sole occupation is to deceive us, have no acquaintance with the communications obtained in certain parts of India habitually frequented by spirits of superior advancement, or they could not entertain such an opinion. It is regrettable that they should have chanced to see only the worst side of the spirit-world, for I will not suppose that their sympathies attract evil, gross, or lying spirits, rather than good ones.

I will merely suggest that, in some cases, the inquirers may not be so thoroughly principled in goodness as to repel evil, and that, taking advantage of their curiosity in regard to them, imperfect spirits make use of the opening thus afforded to come about them, while those of a higher order withdraw from them.

To judge the question of spirits by these facts would be as little reasonable as to judge of the character of a people by the sayings and doings of a party of wild or disreputable fellows, with whom the educated and respectable classes of the population have nothing to do. Such persons are in the position of the traveler who, entering some great capital by one of its worst suburbs, should judge of all its inhabitants by the habits and language of this low quarter. In the world of spirits, as in our own, there are higher and lower castes of society. Let inquirers make a study of what goes on among spirits of high degree, and they will be convinced that the Astral World is not peopled solely by ignorant and vicious spirits. "But," it will be asked, "do spirits of high degree come among us?" To which question we reply, "Do not remain in the suburbs; see, observe, and judge; the facts are within reach of all but those alluded to by Jesus, as having eyes, but seeing not, and ears, but hearing not."

A variety of the same objection consists in attributing all spirit communications, and all the physical manifestations by which they are accompanied, to the intervention of some diabolical power - some new Proteus that assumes every form in order the more effectually to deceive us. Without pausing to analyze a supposition that we regard as not susceptible of serious examination, and that is, moreover, refuted by what has already been said, I have only to remark that, if such were the case, it would have to be admitted either that the devil is sometimes very wise, very reasonable, and, above all, moral, or else that there are good devils as well as bad ones.