The Marvelous and the Supernatural

7. If the belief in spirits and in their manifestations were an isolated conception, the product of a system, it could, with some appearance of reason, be suspected of illusion; but we should like to be told why it is constantly found so strongly impressed among all people, ancient and modern, in holy books and in all known religions? It is, say some critics, because man, in all times, has loved the marvelous. What, then, do you consider the marvelous? Whatever is supernatural. What do you understand by supernatural? Whatever is contrary to the laws of nature. You are, then, so thoroughly acquainted with these laws, that it is possible for you to assign a limit to the power of God? Well, prove, then, that the existence of spirits and their manifestations are contrary to the laws of nature; that it is not, and can not be, one of these laws. Follow the spirit doctrine, and see if it has not all the characteristics of an admirable law, which solves all that the laws of philosophy have, until now, been unable to solve.

7. If belief in spirits and their manifestations were an isolated idea, produced by a system, it might reasonably be suspected of being an illusion. But then why is this belief so deeply rooted among all peoples, ancient and modern? Why is it found in holy books and in all known religions? Some critics say it is because people have always loved the marvelous. What, then, do you mean by the marvelous? Whatever is supernatural. And what do you mean by supernatural? Whatever is contrary to the laws of nature. Do you know these laws so thoroughly that you can set a limit to the power of God? Well, then, prove that the existence of spirits and their manifestations is contrary to the laws of nature. Prove that it is not, and cannot be, one of those laws. Study the spirit doctrine and see whether it has all the marks of an admirable law. It solves everything that the laws of philosophy have so far been unable to solve.

Thought is one of the attributes of the spirit; the possibility of acting on matter, of making an impression on our senses, and, consequently, of transmitting his thought, results, if we may so express ourselves, from his physiological constitution; then there is nothing in this fact either supernatural or marvelous. When a man dead, thoroughly dead, revives corporeally,—when his dispersed members re-unite to re-form his body,—that is something marvelous, supernatural, fantastical; that would be a veritable derogation, which God could accomplish only by a miracle; but there is nothing of the kind in the spirit doctrine.

Thought is one of the spirit's attributes. The spirit can act on matter, affect our senses, and thus convey its thoughts. This ability comes, if we may put it this way, from its physiological constitution. So there is nothing supernatural or miraculous about it. Suppose a man who is truly dead comes back to life in his body. Suppose his scattered limbs come together again to remake his body. That would be miraculous, supernatural, and fantastic. It would be a genuine departure from natural law, which God could bring about only through a miracle. But there is nothing like that in the spirit doctrine.

8. Nevertheless you admit, it will be said, that a spirit can raise a table, and maintain it in space without support; is not this a derogation of the law of gravity? Yes, to the known law; but has Nature said her last word? Before the ascensional force of certain gases had been discovered, who would have said that a heavy machine, carrying several men, could triumph over the force of attraction? Would not this seem to the eyes of the crowd marvelous, diabolical? A hundred years ago, a person who should have proposed to transmit a despatch five hundred leagues and receive an answer in a few minutes, would have been called a fool: had he done it, it would have been thought he had the devil under his orders; for at that time the devil alone was capable of traveling so rapidly. Why, then, should not an unknown fluid have the property, under given circumstances, to counterbalance the effect of weight, as hydrogen counterbalances the weight of the balloon?

8. Yet, someone might say, you admit that a spirit can lift a table and hold it in the air without support. Does this not violate the law of gravity? Yes, it violates the known law, but has Nature said her last word? Before the lifting power of certain gases was discovered, who would have believed that a heavy machine carrying several people could overcome the force of gravity? Would it not have seemed miraculous, even diabolical, to most people? A hundred years ago, anyone proposing to send a message five hundred leagues and receive an answer within minutes would have been called a fool. If the person had done it, people would have thought the devil was at their command. For at that time, only the devil could travel so quickly. Why, then, could an unknown fluid not have the power, under certain circumstances, to counteract weight, just as hydrogen counteracts the weight of a balloon?

This, let us remark, en passant, is a comparison, but not an assimilation, and simply to show, by analogy, that the fact is not physically impossible. Now, it is precisely when the learned, in the observation of these phenomena, have wished to proceed by assimilation that they have been led astray. As to the rest, the fact is there: all the denials can not make it not be; for to deny is not to prove. For ourselves, there is in it nothing supernatural; that is all we can say at present.

Let us note, in passing, that this is a comparison, not an equation of the two things. It simply uses an analogy to show that the fact is not physically impossible. Scholars have gone astray when observing these phenomena precisely because they have tried to equate the two things. But the fact remains. All the denials cannot make it disappear, because denial is not proof. For our part, we see nothing supernatural in it. That is all we can say for now.

9. If the fact is verified, it may be said we accept it; we accept even the cause you have assigned,—that of an unknown fluid,—but what proves the intervention of spirits? There lies the marvelous, the supernatural.

9. If the fact is verified, we may say that we accept it. We even accept the cause you have suggested: an unknown fluid. But what proves that spirits are involved? That is the marvelous, the supernatural.

An entire demonstration would be necessary here, which would not be in place, and besides, would make double work; for it will be found throughout the other parts of the book. Only we will say, to sum it up in a few words, that it is founded, in theory, on this principle—all intelligent effect should have an intelligent cause; in practice, on this observation—that the phenomena called spiritual, having given proofs of intelligence, should have their cause outside of matter; that this intelligence, not being that of the assistants,—this is a result of experience,—must be outside of them: since the acting being can not be seen, it must be an invisible being. It is thus that, from observation to observation, we have learned that this invisible being, to which we have given the name of spirit, is no other than the soul of those who have lived corporeally, and whom death has stripped of their gross, visible envelope, leaving them only an ethereal envelope, invisible in its normal state. Here, then, are the marvelous and the supernatural reduced to their simplest expression.

A full demonstration would be needed here, but it would be out of place and would also duplicate the work. The demonstration can be found throughout the rest of the book. We will only summarize it briefly. In theory, it rests on the principle that every intelligent effect must have an intelligent cause. In practice, it rests on observation. The phenomena called spiritual have shown evidence of intelligence, so their cause must lie outside matter. Experience shows that this intelligence is not that of the people present, so it must be outside them. Since the acting being cannot be seen, it must be invisible. Thus, observation after observation has taught us the nature of this invisible being, which we call a spirit. It is simply the soul of someone who has lived in a body. Death has stripped the soul of its coarse, visible covering, leaving it only an ethereal covering, normally invisible. Here, then, the marvelous and the supernatural are reduced to their simplest form.

The existence of invisible beings once proved, their action on matter results from the nature of their fluidic envelope: this action is intelligent, because, in dying, they have lost only their body, but have retained intelligence, which is their essence; that is the key to all the phenomena erroneously reported supernatural. The existence of spirits is not, then, a preconceived system, an imagined hypothesis to explain facts; it is a result of observations, and the natural consequence of the existence of the soul: to deny this cause is to deny the soul and its attributes. Those who may think they can give a more rational solution of these intelligent effects,—above all, giving a reason for all the facts,—let them do so, and then the merits of each may be discussed.

Once the existence of invisible beings is proved, their effect on matter follows from the nature of their fluidic envelope. This effect is intelligent because, in dying, they have lost only their body. They have retained intelligence, which is their essence. This is the key to all phenomena mistakenly described as supernatural. The existence of spirits is therefore not a preconceived theory or an imagined explanation for the facts. It is the result of observations and a natural consequence of the existence of the soul. To deny this cause is to deny the soul and its attributes. Those who believe they can offer a more rational explanation for these intelligent effects should do so. Above all, they should account for all the facts. Then the merits of each explanation can be discussed.

10. To the eyes of those who regard matter as the sole power in nature, all that can not be explained by the laws of matter is marvelous or supernatural, and for them, marvelous is synonymous with superstitious. To such persons, religion founded on the existence of an immaterial principle would be a tissue of superstitions; they dare not say it aloud, but say it softly, and think to save appearances by conceding that there needs a religion for the people and to make children good; but one of two things, either the religious principle is true or it is false; if true, it is so for all the world; if false, it is no better for the ignorant than for the enlightened.

10. Some people regard matter as the only power in nature. To them, everything that cannot be explained by the laws of matter is marvelous or supernatural. For them, marvelous means the same as superstitious. They would see a religion based on the existence of an immaterial principle as a mass of superstitions. They dare not say this aloud, but say it quietly. They think they can save appearances by admitting that people need religion to make children good. But the religious principle is either true or false. If true, it is true for everyone. If false, it is no better for the ignorant than for the enlightened.

11. Those who attack Spiritism, under the name of the marvelous, generally rest on the materialistic principle; since, in the very denying of all extra material effect, they deny the existence of the soul: go to the very bottom of their thought, scrutinize well the sense of their words, and you will almost always see this principle, if not categorically formulated, peep from under the pretended rational philosophy with which they cover it.

11. Those who attack Spiritism as the marvelous generally rely on a materialistic principle. By denying all effects beyond the material world, they deny the existence of the soul. Look deeply into their thoughts and examine the meaning of their words carefully. You will almost always see this principle peeking out from beneath their supposedly rational philosophy, even if they do not state it outright.

Thus, in rejecting, on the score of marvelous, all that flows from the existence of the soul, they are consistent with themselves; not admitting the cause, they can not admit the effects: thence a preconceived opinion, that incapacitates them from judging soundly of Spiritism, because they start on a principle of negation for all that is not material. As for us, while we admit all the effects which are the consequence of the existence of the soul, does it follow that we should accept all the facts called marvelous? that we should be the champions of all dreamers, skilled in all Utopian projects, all systematic eccentricities? One must know very little of Spiritism to think so; but our adversaries do not look at it so closely; the necessity of knowing what they talk of is the least of their care. According to them, the marvelous is absurd; Spiritism rests on marvelous facts; hence Spiritism is absurd: this is, for them, a judgment without appeal. They think to offer an unanswerable argument when, after having made erudite researches among the convulsionaries of St. Medard, the camisards of the caverns, the nuns of Loudun, they have discovered patent evidences of fraud, which no one denies; but are these histories the evangel of Spiritism? Have its partisans denied that charlatanism has used certain facts for its profit? that the imagination has created, and fanaticism exaggerated much of it? It is no more responsible for the extravagances committed in its name, than true science for the abuses of ignorance, and true religion for the excesses of fanaticism.

Thus, they are consistent in rejecting everything that follows from the existence of the soul as marvelous. Since they do not accept the cause, they cannot accept its effects. This preconceived opinion prevents them from judging Spiritism soundly. They start by denying everything that is not material. For our part, we accept all the effects that follow from the existence of the soul. But does that mean we should accept every fact called marvelous? Should we champion every dreamer, every elaborate utopian project, and every systematic eccentricity? Anyone who thinks so must know very little about Spiritism. But our opponents do not look so closely. Knowing what they are talking about is the least of their concerns. In their view, the marvelous is absurd. Spiritism rests on marvelous facts. Therefore, Spiritism is absurd. For them, this judgment is final. They think they have an unanswerable argument when they discover obvious evidence of fraud. They find it after scholarly research into the convulsionaries of St. Medard, the camisards of the caverns, and the nuns of Loudun. No one denies this evidence. But are these stories the gospel of Spiritism? Have its followers denied that charlatans have used certain facts for profit? Have they denied that imagination has invented much of it and fanaticism has exaggerated it? Spiritism is no more responsible for extravagances committed in its name than true science is for the abuses of ignorance. Nor is it any more responsible than true religion is for the excesses of fanaticism.

Many critics judge Spiritism only by fairy tales and popular legends, which are its fictions: as well judge history by historical romances or tragedies.

Many critics judge Spiritism only by fairy tales and popular legends, which are its fiction. That is like judging history by historical novels or plays.

12. In elementary logic, to discuss a thing, one must know it; for the opinion of a critic has a value only as he speaks in perfect knowledge of cause; then, only, his opinion, were it erroneous, can be taken into consideration: but of what weight is it on a matter of which he knows nothing? The true critic should give proof, not only of erudition, but of profound knowledge of the parts of the subject-matter, of a sound judgment, and of impartiality in every trial; otherwise any fiddler could arrogate to himself the right to judge of Rossini, and a dauber that of censuring Raphael.

12. Basic logic tells us that we must know a subject before discussing it. A critic's opinion has value only if it is based on full knowledge of the subject. Only then can the opinion be taken seriously, even if it is wrong. But what weight does a critic's opinion have on a subject they know nothing about? A true critic must show not only learning, but also a deep knowledge of the subject's details. They must also show sound judgment and impartiality in every assessment. Otherwise, any fiddler could claim the right to judge Rossini, and any dauber could claim the right to criticize Raphael.

13. Spiritism, then, does not accept all the facts reputed marvelous or supernatural; far from that, it demonstrates the impossibility of a great number, and the absurdity of certain beliefs which constitute, properly speaking, superstition. It is true that in what it admits there are things that, for the skeptic, are of the purely marvelous, otherwise called superstition. So be it; but at least discuss only those points, for on the others it has nothing to say, and you preach to the converted. In attacking what refutes itself, you prove your ignorance of the matter, and your arguments fall to the ground. But, it may be said, where does the belief of Spiritism stop? Read, observe, and you will know. No science is acquired without time and study; and Spiritism, which touches on the gravest questions of philosophy, on all the branches of social order, which embraces at the same time man physical and man moral, is itself an entire science, an entire philosophy, which can no more be learned in a few hours than any other science. There would be as much puerility in seeing the whole of Spiritism in table-turning as to see the whole of physics in certain toys. For whoever would penetrate beyond the surface, there are not hours, but months and years, required to probe all its mysteries. Judge by that of the degree of knowledge, and of the value of the opinion of those who arrogate to themselves the right of judging, because they have witnessed one or two experiments, most often only by way of distraction or pastime. They will, doubtless, say they have not the leisure to give all the time necessary to this study. So be it; nothing constrains them; but, then, when they have not the time to learn a thing, let them not speak on it, still less judge it, if they would not be accused of frivolity; the more exalted a position one occupies in science, the less excusable is it to treat lightly a subject one does not know.

13. Spiritism, then, does not accept all the things said to be marvelous or supernatural. Far from it, Spiritism shows that many are impossible and that certain beliefs are absurd. Those beliefs are, properly speaking, superstition. It is true that some things Spiritism accepts are, to the skeptic, purely marvelous, or superstition. So be it. But at least discuss only those points. Spiritism has nothing to say about the others, and you are preaching to the converted. By attacking what refutes itself, you show your ignorance of the subject, and your arguments fail. But, someone may ask, where does Spiritism draw the line? Read and observe, and you will know. No science can be learned without time and study. Spiritism touches on the most serious questions of philosophy and on every branch of the social order. It also embraces both the physical and the moral aspects of human beings. Spiritism is a whole science and a whole philosophy. It can no more be learned in a few hours than any other science. Seeing the whole of Spiritism in table-turning would be as childish as seeing the whole of physics in certain toys. Anyone who wants to go beyond the surface needs months and years, not hours, to explore all its mysteries. Consider, then, the knowledge and the value of the opinions of those who claim the right to judge Spiritism. They do so because they have witnessed one or two experiments, most often merely as entertainment or a pastime. No doubt they will say they do not have the leisure to devote all the necessary time to this study. So be it. Nothing compels them to do so. But if they do not have time to learn about something, let them not speak about it, much less judge it, if they wish to avoid being accused of frivolity. The more prominent a person's position in science, the less excuse that person has for treating an unfamiliar subject lightly.

14. We sum up in the following propositions:—

14. We summarize our conclusions in the following points:

First. All the spiritual phenomena have for their principle the existence of the soul, its survival of the body, and its manifestations.

First. All spiritual phenomena are based on the existence of the soul, its survival after the body's death, and its manifestations.

Second. These phenomena, being founded on a law of nature, have in them nothing marvelous or supernatural, in the ordinary acceptation of these words.

Second. These phenomena are based on a law of nature. So they are neither marvelous nor supernatural, in the usual sense of those words.

Third. Many facts are reputed supernatural only by reason of their cause not being known. Spiritism, in assigning their cause, brings them into the domain of natural phenomena.

Third. Many events are thought to be supernatural only because their cause is unknown. By identifying their cause, Spiritism brings them into the realm of natural phenomena.

Fourth. Among the facts called supernatural, there are many of which Spiritism demonstrates the impossibility, and which it places among superstitious beliefs.

Fourth. Spiritism shows that many things called supernatural are impossible and belong among superstitious beliefs.

Fifth. While Spiritism recognizes in many popular beliefs a foundation of truth, it refuses positively the responsibility of all the fantastic tales created by the imagination.

Fifth. Spiritism recognizes that many popular beliefs have a basis in truth. But it firmly rejects responsibility for all the fantastic tales created by the imagination.

Sixth. To judge Spiritism by what it does not admit, is a proof of ignorance, and destroys all the value of a person's opinion.

Sixth. Judging Spiritism by what it does not accept shows ignorance and makes a person's opinion worthless.

Seventh. The explication of the facts admitted by Spiritism, their causes and moral consequences, constitute a whole science, a whole philosophy, which requires a serious, persevering, and searching study.

Seventh. Explaining the facts accepted by Spiritism, their causes, and their moral consequences forms a complete science and philosophy. This science and philosophy require serious, persistent, and thorough study.

Eighth. Spiritism can regard as a serious critic only him who may have seen all, studied all, explored all, with the patience and perseverance of a conscientious observer; who may know as much on this subject as the most enlightened believer; who, consequently, will have drawn his knowledge from elsewhere than the romances of the science; to whose attention no fact can be brought with which he is not acquainted, no argument that he has not studied; let him refute, not by negations, but by other arguments more peremptory; in a word, who can assign a more logical cause for the averred facts. Such a critic is yet to be found.

Eighth. Spiritism can regard a critic as serious only if he has seen, studied, and explored everything. He must have done so with the patience and perseverance of a conscientious observer. He must know as much about the subject as the most enlightened believer. His knowledge must therefore come from sources other than fanciful stories about the science. He must already know every fact brought to his attention and have studied every argument presented to him. He must refute them with stronger arguments, not mere denials. In short, he must be able to offer a more logical explanation for the reported facts. Such a critic has yet to be found.

15. We mentioned the word miracle: a short observation on this subject will not be out of place in this chapter on the marvelous.

15. We mentioned the word miracle: a brief comment on it is appropriate in this chapter on the marvelous.

In its primitive acceptation, and by its etymology, the word miracle signifies extraordinary thing; thing admirable to see; but this word, like many others, has wandered from its original sense, and now it is, according to the Academy, an act of the divine power contrary to the common laws of nature. Such is, in fact, its usual acceptation, and it is now only by comparison, and by metaphor, that it is applied to common things which surprise us, and whose cause is unknown. It enters not into our views to examine if God has judged it useful, under certain circumstances, to set aside the laws established by himself; our aim is only to demonstrate that the spiritual phenomena, however extraordinary they may be, do not set aside these laws—have nothing of a miraculous character; neither are they marvelous or supernatural. A miracle cannot be explained; the spiritual phenomena, on the contrary, are explained in the most rational manner; they are not then miracles, but simple effects, which have their cause in general laws. A miracle has still another character; it is that of being insulated and isolated. But from the moment a fact is reproduced, so to say, at will, and by different persons, it cannot be a miracle.

Originally, and by its etymology, the word miracle means an extraordinary thing, something admirable to see. But like many words, it has moved away from its original meaning. According to the Academy, it now means an act of divine power contrary to the usual laws of nature. This is indeed its usual meaning. Today, we apply it to ordinary things that surprise us and whose cause we do not know only by comparison or metaphor. We do not intend to examine whether God has judged it useful, in certain circumstances, to suspend the laws he established. Our aim is only to show that spiritual phenomena, however extraordinary, do not suspend these laws. They are not miraculous, marvelous, or supernatural. A miracle cannot be explained. Spiritual phenomena, on the other hand, can be explained in the most rational way. They are therefore not miracles, but simple effects caused by general laws. A miracle also has another characteristic: it is a single, isolated event. But once an event can be repeated, so to speak, at will and by different people, it cannot be a miracle.

Science every day performs miracles in the eyes of the ignorant; this is why, formerly, those who knew more than the common herd passed for sorcerers, and, as it was thought all super-human science came from the devil, they burned them. Now, when people are much more civilized, they content themselves with sending them to the mad-house.

Every day, science performs miracles in the eyes of the ignorant. That is why, in the past, people who knew more than the common herd were seen as sorcerers. And because all superhuman knowledge was thought to come from the devil, they were burned. Now that people are much more civilized, they content themselves with sending them to a mental hospital.

That a man really dead, as we said in the beginning, should be recalled to life by divine intervention,—that is a real miracle, because it is contrary to the laws of nature. But if the man had only the appearance of death, if there remained in him some latent vitality, and science, or magnetic action, should succeed in reanimating him, this, in the eyes of enlightened persons, is a natural phenomenon; but in the eyes of the ignorant, the fact will pass for miraculous, and the author will be pursued with stones or venerated, according to the character of the individuals. In some countries, should a natural philosopher let fly an electrical paper kite, and cause the thunderbolt to strike a tree, this new Prometheus would be looked upon as armed with diabolic power; and it may be said, in passing, Prometheus seems to us singularly to have forestalled Franklin; but Joshua arresting the movement of the sun, or, rather, of the earth,—this is a real miracle; for we know of no magnetizer endowed with sufficient power to perform such a prodigy. Of all the spiritual phenomena, one of the most extraordinary is, without contradiction, that of direct writing, and the one that shows, in the most evident manner, the action of occult intelligences; but, as the phenomenon is produced by invisible beings, it is no more miraculous than all the other phenomena due to invisible agents, because these occult beings, who people space, are one of the powers of nature—a power whose action is incessant on the material, as well as on the moral world.

As we said at the beginning, if a man who is truly dead is brought back to life by divine intervention, that is a real miracle. It is contrary to the laws of nature. But suppose the man only appeared to be dead and still had some latent vitality. If science or magnetic action succeeded in reviving him, enlightened people would see this as a natural phenomenon. Ignorant people, however, would take it for a miracle. They would stone or worship the person who revived him, depending on their character. In some countries, a scientist might fly an electrical paper kite and cause lightning to strike a tree. This new Prometheus would be thought to possess diabolical power. In passing, it seems to us that Prometheus remarkably anticipated Franklin. But when Joshua stopped the movement of the sun, or rather of the earth, that was a real miracle. We know of no magnetizer powerful enough to perform such a feat. Of all spiritual phenomena, direct writing is unquestionably one of the most extraordinary. It also shows the action of hidden intelligences most clearly. But although invisible beings produce direct writing, it is no more miraculous than other phenomena caused by invisible agents. These hidden beings populate space and are one of the powers of nature. Their action on the material world, as well as on the moral world, is constant.

Spiritism, in shedding light on this power, gives us the key to a crowd of things unexplained and inexplicable by all other means, and which have, in times past, passed for prodigies: like magnetism, it reveals a law, if not unknown, at least scarcely comprehended; or, to better express it, the effects are known, for they have been produced through all time; but the law was not known, and it is the ignorance of this law that has engendered superstition. The law known, the marvelous disappears, and the phenomena reënter the natural order of things. This is why spirits no more perform a miracle in turning a table, or in writing, than the doctor in reviving a dying man, or the natural philosopher in causing the fall of the thunderbolt. He who should pretend, by the aid of this science, to perform miracles, would be either ignorant of the thing or an impostor.

By shedding light on this power, Spiritism gives us the key to many things that no other means can explain. In the past, these things were regarded as wonders. Like magnetism, Spiritism reveals a law that was, if not unknown, at least barely understood. More precisely, the effects are known, for they have occurred throughout time. But the law was not known, and ignorance of this law gave rise to superstition. Once the law is known, the sense of wonder disappears, and the phenomena return to the natural order of things. This is why spirits perform no more of a miracle by turning a table or writing than a doctor does by reviving a dying person. Nor do they perform more of a miracle than a scientist who causes lightning to strike. Anyone who claims to perform miracles with the help of this science is either ignorant of it or an impostor.

16. Before the causes were known, spiritual phenomena, as well as magnetic phenomena, might readily have passed for prodigies; but as the skeptics, the free-thinkers,—that is, those who have the exclusive privilege of reason and good sense,—believe nothing possible which they cannot understand, all facts reputed wonderful are the object of their ridicule, and as religion contains a great number of facts of this kind, they do not believe in religion; and from thence to absolute skepticism is but a step. Spiritism, in explaining the greater part of these facts, assigns them a cause. It comes, then, to the aid of religion in demonstrating certain facts, which, though no longer possessing a miraculous character, are not the less extraordinary; and God is no less grand, no less powerful, for not having set aside his laws. Of what jests have not the suspensions of St. Cupertin been the object! But the ethereal suspension of heavy bodies is a fact explained by spirit law: we have been personally eye-witnesses, and Mr. Home, as well as other persons of our acquaintance, have, at various times, reproduced St. Cupertin's phenomenon. Thus this phenomenon enters into the order of natural things.

16. Before their causes were known, spiritual and magnetic phenomena could easily have been taken for miracles. But skeptics and free-thinkers believe nothing is possible if they cannot understand it. These are, of course, the people who have the exclusive privilege of reason and good sense. They ridicule all facts regarded as wondrous. And because religion contains many such facts, they do not believe in religion. From there, it is only a step to absolute skepticism. Spiritism explains most of these facts by identifying their cause. It thus comes to religion’s aid by demonstrating certain facts. Though these facts are no longer miraculous, they are no less extraordinary. And God is no less great or powerful because he has not set aside his laws. How often people have mocked the levitations of St. Cupertin! But the suspension of heavy bodies in the air is a fact explained by spirit law. We have personally witnessed it. Mr. Home and other people we know have reproduced St. Cupertin’s phenomenon at various times. Thus, this phenomenon belongs to the natural order.

17. Among the number of facts of this kind, apparitions must be placed in the front rank, because they are most frequent. That of La Salette, about which even the clergy are divided, is not for us an isolated fact. Assuredly we cannot affirm that it took place, because we have no material proof of it; but for us it is possible, insomuch as millions of recent analogous facts are known to us; we believe in them, not only because their reality is proved to us, but because we know perfectly the manner in which they are produced. Let any one look well into the theory we give, further on, of apparitions, and it will be seen that this phenomenon becomes as simple and as plausible as a host of physical phenomena which are wonderful only because the key to them is unknown. As to the person who presented himself at La Salette, that is another question; his identity is not at all demonstrated: we simply state that an apparition could take place; with the rest we have nothing to do. Every one, in this respect, may have his own convictions. Spiritism is not obliged to meddle with them; we say only that the facts produced by Spiritism reveal to us new laws, and give us the key to a host of things that appear supernatural: if some of those which pass for miraculous find here a logical explanation, it is one reason why we should not be in haste to deny what we do not understand.

17. Among facts of this kind, apparitions must come first because they are the most frequent. Even the clergy are divided about the apparition at La Salette, but we do not see it as an isolated event. We certainly cannot affirm that it happened, because we have no material proof. But we believe it is possible, since we know of millions of similar recent events. We believe in those events not only because their reality has been proved to us, but also because we know exactly how they occur. Anyone who studies our theory of apparitions, given later, will see that the phenomenon is simple and plausible. It is like many physical phenomena that seem wonderful only because we do not know how they work. The identity of the person who appeared at La Salette is another question. It has not been established at all. We simply state that an apparition could occur. The rest is not our concern. Everyone may hold their own beliefs on this point. Spiritism does not need to interfere with them. We say only that the facts produced by Spiritism reveal new laws to us. These laws give us the key to many things that appear supernatural. If they offer a logical explanation for some events regarded as miraculous, that is one reason not to be too quick to deny what we do not understand.

Spiritual phenomena are contested by some persons precisely because they appear to be outside of the common law, and they cannot explain them to themselves. Give them a rational basis, and the doubt ceases. Explanation in this age, when words do not satisfy, is, then, a powerful motive for conviction. Thus we see, every day, persons who have never witnessed a single act, have never seen a table turn, nor a medium write, and who are as convinced as ourselves, only because they have read and comprehended. If one should only believe what one has seen with the eyes, one's convictions would be reduced to very little.

Some people doubt spiritual phenomena precisely because they seem to fall outside ordinary laws, and they cannot explain them. Give them a rational basis for these phenomena, and their doubt disappears. In an age when words alone do not satisfy people, an explanation is a powerful reason for conviction. Every day, we see people who have never witnessed a single phenomenon. They have never seen a table turn or a medium write. Yet they are as convinced as we are, simply because they have read and understood. If people believed only what they had seen with their own eyes, they would believe very little.