269. Spirits communicate spontaneously, or come at our call, that is to say, as a result of evocation. Some persons think that we should abstain from evoking any given spirit, and should wait for someone to present himself spontaneously; because, say they, when we evoke a spirit previously decided upon, it is by no means certain that the spirit thus evoked will respond to our evocation, while, on the other hand, if a spirit comes spontaneously, he proves his identity by the fact of his desire to converse with us. In our opinion, this view of the subject is a mistaken one; first, because there are always spirits around us, and most frequently of low degree, who ask nothing better than to communicate; and, secondly, because, such being the case, by abstaining from the evocation of a given spirit, we open the door to any and every spirit who desires to enter. In an assembly where no one in particular is called upon to speak, we leave the floor free to everybody; and we know what that comes to. A direct appeal to a spirit previously fixed upon is a link between him and us; we attract him by our desire for his presence, and thus oppose a sort of fluidic barrier against intruders. Without a direct call on our part, few spirits of high degree would have any motive for coming to us; and the probability is that, with the exception of our own familiar spirit, or the spirits of our friends, we should, without such direct evocation, but rarely receive communications from any other than commonplace spirits of comparatively low advancement. But each of the two ways of proceeding referred to has its special advantages, and only becomes objectionable by the exclusion of the other. Spontaneous communications present no difficulties when we are sufficiently at home in the matter to be sure of not allowing inferior spirits to gain a footing among us; and there are cases in which it is well to wait for such, because, the thought of those who spontaneously manifest themselves being under no restraint, they often give us admirable communications; while, on the other hand, it is never absolutely certain that the spirit we evoke will be willing, or able, to give us information in regard to the special topic of which we desire him to treat. The scrupulous examination of direct messages, so constantly recommended by us, is the best protection against false or worthless communications. In the case of regular spiritist meetings, especially of those in which a stated plan of proceeding is adopted, there are always a number of spirits who have formed the habit of attending them, and who, through the regularity of the sittings, are able to come to them without being called. Such spirits often communicate spontaneously, treating of whatever subject may be under consideration, or giving advice as to what should be done; their presence is easily recognised, either by their language, which is always the same, by their writing, or by various little characteristic peculiarities.

270. If we would communicate with a spirit fixed on beforehand, we must necessarily evoke him (203). If he can come, the answer usually obtained is "Yes," or "Here I am," or, perhaps, "What do you desire of me?" Sometimes the spirit enters directly upon the subject on which we wish to learn his opinion; replying to the question we had intended addressing to him before we have had time to propound it. When we evoke a spirit for the first time, it is well to designate him precisely in our evocation; and our mode of addressing him, it is hardly necessary to point out, should be kindly or respectful according to his character, and such as may be calculated to conciliate his sympathy.

271. We are sometimes surprised at the promptitude with which a spirit presents himself when evoked, and even when evoked for the first time, so that it almost seems as though he had been informed beforehand of our intention to evoke him, and had been awaiting our invitation to manifest himself. And this, in fact, is what really occurs when we have been previously thinking of evoking a given spirit, for our intention, in such a case, is a sort of evocation and, as our familiar spirits are always about us, identifying themselves with our thoughts, they prepare the way for the spirit we are about to evoke, so that, if nothing opposes his coming, it often happens that he is already present when we evoke him. In the contrary case, the familiar spirit of the medium, or that of the evoker, or one of the spirits who habitually attend the meetings, goes to seek the spirit evoked; an operation for which very little time is usually needed. If the spirit evoked cannot come at once, the messenger (the pagans would have called him Mercury) notifies us that there will be a delay of a few minutes, a quarter of an hour, an hour, or, it may be, of several days; and, on the arrival of the spirit evoked, the messenger announces his presence, when we may address our questions to him without further delay. The intermediary of a messenger, however, is not always needed; for the call of the evoker may be heard at once by the spirit, as we shall show further on (282, quest. 5).

Our unvarying habit is to make every evocation in the name of God, and accompanied by an appeal for the Divine protection through the intermediary of our spirit-guides and protectors; and we strongly advise the adoption of this plan of proceeding in all evocations (See The Gospel explained by Spirits, Chap. XXVIII, 10, 12, et seq). But, in giving this advice, we wish it to be distinctly understood that it should be adopted with the utmost seriousness, or not at all. Those who would regard that course as being only an unmeaning formality would do better not to attempt to follow it.

272. The evocation of given spirits offers more difficulties for mediums than do spontaneous dictations; and especially when we desire to obtain precise answers to circumstantial questions. For this purpose, it is necessary to have special mediums, who must be at once flexible and positive; and we have seen (193) that the last are very rare, for, as previously stated, the necessary fluidic connection is not always established at once between the medium and the spirit who presents himself Mediums will therefore do well to abstain from sitting for individual evocations until they are sure both of the development of their faculty, and of the nature of the spirits who assist them; for, with mediums whose spirit-surroundings are bad, evocations can offer no guarantee of authenticity.

273. Owing to the very natural desire that is usually felt to communicate with those who are dear to us, mediums are much more in demand for evocations of private interest than for communications of general import; and we therefore think it right to offer to them in this place several suggestions of great practical importance. 1. We would advise them not to accede too rashly to this desire on the part of applicants of whose sincerity they are not sure; and to be especially on their guard against ill-disposed persons who may be laying a trap for them. 2. Let them be careful not to lend themselves, under any pretext, to any evocation prompted merely by curiosity or worldly interests, instead of a sincere desire for enlightenment on the part of the person who evokes; and let them refuse their aid in reference to any idle question, or one that goes beyond the limits of what we may reasonably ask of spirits. 3. All questions addressed to spirits should be clear, concise, and honest, if we would obtain unequivocal answers. 4. It is also well, in most cases, to decline evoking any spirit in the absence of the party who makes the demand; the presence of that party being usually necessary for putting the incidental questions, and obtaining the subsidiary explanations, that may serve to settle the question of the identity, or otherwise, of the spirit who is replying.

Moreover, the presence of the party desiring to evoke a given spirit is often the principal link in the chain of attraction by which the spirit, sometimes not desirous of communicating, may be drawn to the medium. 5. And lastly, the medium must carefully avoid everything that would tend to transform him into an agent for consultations in regard to worldly affairs, which, in the eyes of many, are synonymous with "fortunetelling."