In 1883, William Stainton Moses's book Spirit Teachings was published in London. It is a collection of communications that the author claims to have received through automatic writing.

In the author's preface and introduction, Moses explains why he published this book, how he transcribed the communications, differences in handwriting and communicators, and his thoughts on the possibility of his own biases being included. Please read descriptions related to psychic phenomena, spirits, external intelligences, etc., as Moses' experiences, claims, and opinions.

• Original work: William Stainton Moses, Spirit Teachings (London: The Psychological Press Association; E. W. Allen, 1883).
• Scope: The entire text of the author's PREFACE (printed pp. iii–iv) and the entire text of the INTRODUCTION (printed pp. 1–8). SECTION I is not included.
• Translation: A unique translation from the 1883 edition.
• Notes: This translation does not use modern editions, existing translations, later editions' prefaces and notes, corrections, illustrations, or digital scan images.

Preface

It may seem that some explanation is necessary for publishing this book. My explanation lies in the following facts:

When these communications first appeared, they attracted great interest, and I received many letters. Among them, there were many people who found words that resonated with their own experiences, and regardless of the degree, they helped me. It seemed that there were no cases entirely unlike this one, and I realized that my record of spiritual education was not something exclusive to me alone.

Since then, I have received many requests to publish these teachings in a unified form. However, this was not within my control until recently. Finally, the entire series has been revised using the same method that was originally used to write them, and it is now possible to organize and present a large amount of material with as much order as possible. This is because what is presented here is only a sample from a larger volume, and some of the most impressive parts have been omitted due to their purely personal application.

Now, they are being passed through a strong thread that can hold them together in some way.

However, my attempts cannot even faintly reproduce the original power and consistency. They will appear as strange records of educational influences that acted upon a single mind from the outside, and without being requested. That mind diligently sifted through what was said and tried to explore it. These are neither intended to assert doctrinal authority nor literary perfection. Rather, they will be something for each reader, depending on how that reader interprets them.

M.A. (OXON.)

Introduction

The main parts of this volume were received through a procedure called Automatic or Passive Writing. This method needs to be distinguished from Psychography. In the former, text is written without the person's conscious intervention, with the medium holding a pen or pencil, or placing their hands on a planchette. In the latter, the act of writing itself is performed directly, or text is obtained without using the medium's hands, and sometimes even without using a pen or pencil.

Automatic or Passive Writing

Automatic writing is a form of automatic writing, also known as passive writing.

Automatic writing is a well-known method for communicating with what we broadly call the Spirit world, or the unseen realm. I use the term "spirit" in this text because it is the most easily understood word for my readers. However, I am aware that some may argue that not all invisible entities that communicate with us should be called spirits. These entities are often described as the reliquiae of humanity, meaning the shells of what were once human beings. I do not intend to delve into this controversial issue. My interlocutors refer to themselves as spirits. Perhaps it is because I call them that, but for the purposes of this discussion, they are spirits to me.

This message began to be written through me exactly ten years ago, on March 30, 1873, almost a year after I was first drawn into spiritualism. Even before that, I had received many communications, but I chose this method because of its ease of use, and also in order to preserve the content as a coherent teaching. The laborious method of transmitting messages one letter at a time through tapping was clearly unsuitable for the kind of communication that would be printed here. If the medium spoke aloud during trance, the content would be partially lost. Moreover, initially, it was impossible to rely solely on spiritual passivity without any interference from the medium's own thoughts.

I prepared one notebook to use regularly. Soon, I learned that using a book with an aura of spirituality made the writing even smoother. Just like tables that have been used many times are more likely to produce knocking sounds, this phenomenon is most likely to occur in the room where the medium themselves are located. Slade could not receive messages from new slates, but he almost never failed when using slates that he had already used himself. I am not responsible for this fact, but I can fully understand the reason.

The initial writing was very small, and the shapes were not consistent. Therefore, I had to write slowly and carefully, while watching my hand movements and following each line with my eyes. Otherwise, the message would quickly lose its meaning, and all that would remain would be mere scribbles.

However, within a short period of time, I realized that I could omit such precautions. The characters became even more detailed, while simultaneously taking on a very regular and beautiful form. As examples of calligraphy, there are several pages that are extremely beautiful. My answers to my questions, written at the top of each page, were arranged in paragraphs, like a manuscript being submitted to a printing press. The name "God" was always capitalized, written slowly, and seemingly with reverence. The content was always pure and elevated, and much of it applied specifically to me, intended for my guidance and direction.

Regarding these written communications, which continued uninterrupted from 1873 to 1880, as far as I know, there were no frivolous expressions, attempts at humor, vulgarity or disharmony, errors, or statements that could mislead anyone. There was nothing that contradicted the repeatedly stated intention of teaching and enlightening, and guiding spirits suitable for that purpose. In terms of the criteria by which I would like to be judged myself, they were indeed what they claimed to be. The words spoken contained sincerity, and a calm and serious purpose.

The initial communications were all written in the small script previously mentioned, and the style was consistent, as was the signature "Doctor, the Teacher." Throughout the messages he wrote over many years, the style never changed. Whether written at what time or where, the handwriting remained the same, and in fact, it showed less change than my own handwriting over the past ten years. The stylistic quirks also remained constant, giving his messages a lasting personality. For me, he was one entity, person, being with its unique oddities and characteristics. If this rough comparison does not treat him unfairly, then he was as clearly defined as any human I have met.

Eventually, communications arrived from other sources as well, and each could be distinguished by their unique handwriting style, vocabulary, and expressions. Once these characteristics appeared, they did not change in the same way. Based solely on the features of the handwriting, it was immediately possible to identify who had written them.

Gradually, I learned that many spirits, who were unable to directly influence my actions, were seeking the help of a spirit named "Rector." Rector allowed them to write more freely and with less burden on me. When spirits unfamiliar with writing took up the pen, their writings often lost coherence, and it always consumed a great deal of my life force. They did not know how easily the energy they accumulated could be depleted.

Thus, the spirit that became a kind of amanuensis (scribe) wrote fluently and legibly. On the other hand, many spirits' handwriting was cramped, had an old-fashioned form, and they often struggled to write, making it almost illegible. Therefore, usually the Rector would write. However, when a spirit first appeared, or when emphasizing communication, the spirit responsible for the message would sometimes write it themselves.

However, you should not think that all the messages came from a single, isolated source of inspiration. While this is true for most of the communications printed in this volume, this volume records a period when "Imperator" was exclusively involved with me. However, since he did not write himself, Rector served as his scribe. At other times, especially after that period, messages came from a group of connected spirits, and they apparently used scribes for their messages. In the last five years during which I received these communications, this tendency has become even more pronounced.

The conditions under which the messages were written varied greatly. Usually, it was necessary for me to be alone, and the more passive my mind was, the easier the communication seemed to be. However, in reality, I received messages under all sorts of conditions. At first, it was difficult, but eventually, a mechanical procedure seems to have become ingrained, and as you read through this book, examples are provided that allow readers to judge for themselves.

The text being printed now has been revised in a manner similar to how it was originally written. It was initially published in the newspaper "Spiritualist," and while those who wrote it originally made revisions, they essentially did not change anything substantial. When publication began in "Spiritualist," I had no intention of doing work like what I am doing now. My friends requested sample publications, and the selections were chosen without particularly considering continuity. What guided me was the desire to avoid publishing things that belonged only to personal interests. Therefore, I reluctantly omitted parts that included references to living people, as I did not have the right to bring them into print. I disliked printing personal matters about myself, and it was clear that I did not have the right to print matters concerning others.

Thus, some of the most impressive and powerful communications have been excluded. What is now being printed should be considered only a small sample of those that are currently unable to see the light of day. They must be reserved for consideration until a distant time when neither I nor anyone involved will be harmed by their publication.

Whether my own thoughts have infiltrated the content of the communication is an interesting subject for speculation. I made extraordinary efforts to prevent such contamination. Initially, writing was slow and required visual tracking, but even so, the written ideas were not my own. Soon, the messages began to exhibit qualities that unequivocally indicated that the ideas being expressed were in opposition to my own thoughts. Furthermore, I developed the ability to focus on something else while the writing occurred. While the message continued to be written regularly, I was able to read complex books and follow intricate reasoning. The messages written in this way extended for many pages, with no corrections or grammatical errors, and often maintained a sense of strength and stylistic beauty.

However, I do not intend to claim that my own mind was not being used, or that the form in which things were written was not influenced by the spiritual abilities of the medium who conveyed them. As far as I know, such communications always leave a trace of the medium's personality. Otherwise, it is difficult to imagine. However, it is certain that most of the thoughts communicated to me differed from my own opinions and fundamentally contradicted established beliefs. Also, in some cases, information that I was certainly not aware of was conveyed clearly, precisely, and in a well-defined form, which could be verified and was always accurate. In many séances, spirits would tap on tables and convey clear and accurate information about themselves, which we later verified. The same information was also communicated to me repeatedly through this method of automatic writing.

I infer from one case to another. In a single case, I can actively assert and prove that new information has been conveyed to me. Regarding other cases as well, I believe that external intelligences have also communicated with me, conveying ideas beyond my own. Indeed, the content of many communications included in this volume will likely lead to the same conclusion due to their inherent qualities.

I could not command the writing. Most of the time, it began without being asked, and even when I requested it, there were more instances where it did not occur. Prompted by a sudden impulse that I could not understand its origin, I would sit down to prepare for writing. In times when communication was regular, I used to spend the first hour of each day sitting in anticipation of receiving messages. I would wake up early and dedicate the beginning of the day, in a room that served no other purpose, to what could be considered a quasi-religious ritual. While writing often appeared during these periods, it was never something one could reliably expect. Other forms of spiritual manifestations also occurred. Except for a period later in life when illness intervened, I rarely spent any time without some form of manifestation until the messages ceased.

The specific communication I received from the spirit known as Imperator marks a distinct era in my life. In the descriptions above, I have written about the intense elation, the harsh conflicts, and the brief moments of peace that were almost unattainable for so long, all imprinted on that transmission. It was a period of education, and the spiritual development I experienced resulted in what can only be described as regeneration. I do not believe I can convey to others what I experienced at that time, nor do I intend to try. However, perhaps those who are familiar with the workings of spirits within themselves may sense that for me, the question of whether an external spirit would act beneficently towards me was ultimately resolved at that point. Since then, even amidst extreme skepticism and in situations where there were many reasons to doubt, I have never seriously doubted it once.

This introduction has, in a way that I deeply dislike, become autobiographical. The only thing I can offer as an explanation is that there is reason to believe that the history of how spirits have interacted with one struggling soul may be helpful to others. In order to make what follows understandable, unfortunately, I must speak about myself. Although this necessity is regrettable, I consent to it only from the conviction that recording these experiences might be useful to someone who feels that my experience is familiar and typical. It is unlikely that two of us will struggle towards the light in exactly the same way. However, I believe that there are similarities between the needs and difficulties faced by individual souls, much like members of the same family. And as I have been grateful for knowing how things were in the past, I hope that learning about how I was educated may be helpful to someone in the future.

In addition to this point—that is, the content of the communication and its educational impact on myself—the form and method by which it was delivered are extremely insignificant. What determines value is what the communication inherently appeals to, the purpose shown therein, and the intrinsic and essential truths contained within. It will be completely worthless to many people because the truth that exists there is not true for those people. For others, it may simply be something unusual. For some, it may just be a story to pass the time. I do not expect it to be accepted by the general public. If it can be offered as something useful to anyone who finds it helpful, then I am quite satisfied with that.

M. A. (OXON.)

March 30, 1883.