Method

18. The very natural and praiseworthy desire of every believer—a desire that cannot be too much encouraged—is to make proselytes. It is with the view of facilitating their task that we propose to examine here the surest way, according to our ideas, to attain this end, in order to spare them useless efforts.

18. Every believer naturally and commendably wants to win new converts. This desire cannot be encouraged too much. To make their task easier and spare them useless effort, we will examine what we believe is the surest way to win converts.

We have said that Spiritism is an entire science, an entire philosophy: he who would seriously know it should, then, as a first condition, compel himself to a serious study, and persuade himself that no more than any other science can it be learned by sport. Spiritism, we have said, touches on all the questions that interest humanity; its field is immense, and it is most especially in its consequences that we should view it. Belief in spirits, doubtless, forms its basis; but that belief no more suffices to make an enlightened spiritist, than the belief in God suffices to make a theologian. Let us see, then, what is the fittest mode of procedure, in these instructions, to lead most surely to conviction.

We have said that Spiritism is a complete science and a complete philosophy. Anyone who truly wants to understand it must first commit to serious study. They must recognize that Spiritism cannot be learned as a pastime, any more than any other science can. As we have said, Spiritism touches on every question that interests humanity. Its field is immense, and we should look especially at its consequences. Belief in spirits is certainly its foundation. But that belief alone no more makes an enlightened Spiritist than belief in God makes a theologian. Let us therefore consider the best way to proceed with these instructions, so they lead most surely to conviction.

Let not believers be frightened by this word instruction; there is other teaching than that given from the pulpit or the tribunal; there is also that of simple conversation. Every person who seeks to persuade another, whether by way of explanations or by experiments, instructs: what we desire is, that his trouble shall bear fruit, and it is for that purpose we give some advice, by which those who wish to instruct themselves may also profit; they will here find the means of more certainly and quickly reaching their end.

Believers should not be frightened by the word instruction. Teaching does not happen only from the pulpit or in court. It can also happen in ordinary conversation. Anyone who tries to persuade another person, whether through explanations or experiments, is teaching. We want those efforts to bear fruit, so we offer some advice. Those who wish to educate themselves can also benefit from it. Here they will find ways to reach their goal more reliably and quickly.

19. It is generally believed that, in order to convince, it suffices to show facts. This seems, indeed, the most logical way, and yet experience shows that it is not always the better; for we often see persons whom the most palpable facts can never convince. Why is this? We shall try to demonstrate.

19. People generally believe that showing the facts is enough to convince someone. This does seem like the most logical approach. Yet experience shows that it is not always the better one. We often see people who cannot be convinced, even by the most obvious facts. Why is this? We will try to explain.

In Spiritism the question of spirits is secondary and consecutive; it is not the point of departure; and there, precisely, is the error into which we fall, and which causes us to fail with certain persons. Spirits being naught else but the souls of men, the true point of departure, then, is the existence of the soul. But how can a materialist admit that beings exist outside of the material world, when he believes himself to be but matter? How can he believe in spirits outside of himself, when he does not believe he has one within? In vain would you accumulate before his eyes the most palpable proofs; he would question them all, because he does not admit the principle. All methodical teaching should proceed from the known to the unknown: with the materialist the known is matter; begin, then, with matter, and try, above all, in making him observe it, to convince him that there is within him something that escapes the laws of matter; in a word, before making him a spiritist, try to make him a spiritualist. But for that an entirely different order of facts is requisite, a teaching wholly special, in which we must proceed by other means. To talk to him of spirits, before he is convinced of having a soul, is to begin at the end, for he cannot admit the conclusion if he admit not the premises. Thus, before undertaking to convince the skeptic, even by facts, it is necessary to be assured of his opinion in regard to the soul; that is, if he believe in its existence, its survival of the body, its individuality after death; if his answer is in the negative, it will be trouble wasted to talk to him of spirits. This is the rule: we do not say there is no exception, but then there are probably other causes which make him less refractory.

In Spiritism, the question of spirits comes second, as a consequence of something else. It is not the starting point. That is precisely where we go wrong, and why we fail with certain people. Spirits are nothing more than human souls, so the true starting point is the existence of the soul. But how can a materialist accept that beings exist outside the material world, when he believes he is nothing but matter? How can he believe in spirits outside himself when he does not believe he has a spirit within? You could pile the most obvious proofs before his eyes, but it would be useless. He would question them all because he does not accept the underlying principle. All systematic teaching should proceed from the known to the unknown. For the materialist, the known is matter. Begin, then, with matter. Above all, ask him to observe it and try to convince him that something within him escapes its laws. In short, before making him a Spiritist, try to make him a spiritualist. But that requires a completely different set of facts and a special kind of teaching using other methods. Talking to him about spirits before he is convinced that he has a soul is starting at the end. He cannot accept the conclusion if he does not accept the premises. So, before trying to convince a skeptic, even with facts, you must find out what he believes about the soul. Does he believe it exists, survives the body, and remains an individual after death? If his answer is no, talking to him about spirits will be a waste of effort. This is the rule. We do not say there are no exceptions, but in those cases other factors probably make him less resistant.

20. Among materialists are two classes. In the first we place those who are such from system; with them it is not doubt, but absolute negation, reasoned after their own manner; in their eyes man is a machine, which goes as long as it is wound up, which gets out of order, and of which, after death, there remains but the carcass. Their number is, happily, very restricted, and nowhere constitutes a boldly-avowed school; it is not necessary to insist on the deplorable results to social order from popularizing such a doctrine; we have said enough on that subject in the Book on Spirits (No. 147 and conclusion, § iii.).

20. There are two classes of materialists. In the first, we place those who are materialists by system. They do not merely doubt. They deny absolutely, reasoning in their own way. In their eyes, a person is a machine that runs as long as it is wound up. The machine breaks down, and after death, only the carcass remains. Fortunately, their number is very small. Nowhere do they form a school that openly declares its beliefs. We need not dwell on the deplorable effects that spreading such a doctrine would have on social order. We have said enough on that subject in the Book on Spirits (No. 147 and conclusion, § iii.).

When we say that doubt ceases with the skeptic in presence of a rational explanation, we must except pure materialists—those who deny all power and all intelligent principle outside of matter: the greater part confirm themselves in their opinion through pride, and consider their self-love engaged to persist in it. This they do in the face of and against all contrary proofs, because they do not want to yield. With such people nothing can be done; we must not even be taken by the false seeming of sincerity of those who say, Make me see, and I will believe. Some are more frank, and say plainly, I should like to see what I will not believe.

When we say that a rational explanation ends a skeptic's doubt, we must make an exception for pure materialists. They deny all power and every intelligent principle outside matter. Most cling to their opinion out of pride. They feel that their self-esteem depends on sticking to it. They do so despite all evidence to the contrary, because they do not want to give in. Nothing can be done with such people. We must not be fooled by the apparent sincerity of those who say, Show me, and I will believe. Some are more frank and say plainly, I would like to see what I will not believe.

21. The second class of materialists, and by far the most numerous,—for a real materialism is an unnatural sentiment,—comprises those who are such through indifference, and one might say, for want of better, they are not such from deliberate purpose, and ask nothing better than to believe, for uncertainty is a torment to them. There is within them a vague aspiration toward the future; but this future has been presented to them under colors their reason cannot accept; from thence doubt, and, as a consequence of doubt, skepticism. With them disbelief is not a system; show them something rational, and they accept it eagerly; such persons can understand us, for they are nearer to us than they themselves suppose. With the former talk neither of revelation, nor angels, nor paradise; they would not comprehend you; but place yourself on their ground, prove to them, first, that the laws of physiology are powerless to give a reason for everything; the rest will follow. It is otherwise when skepticism is not confirmed, for then belief is not absolutely null; it is a latent germ, filled with ill weeds, but which a spark can reanimate; it is the blind to whom one can give sight, and who is joyful in once more seeing the light of day; it is the shipwrecked to whom one may extend a plank of safety.

21. The second class of materialists is by far the largest, since genuine materialism is an unnatural feeling. These people are materialists through indifference, or, one might say, for lack of anything better. They have not deliberately chosen materialism and would like nothing better than to believe, because uncertainty torments them. They have a vague longing for a future life. But it has been presented to them in terms their reason cannot accept. This leads to doubt and, consequently, skepticism. Their disbelief is not a system. Show them something rational, and they eagerly accept it. Such people can understand us, for they are closer to us than they suppose. With the former, do not speak of revelation, angels, or paradise. They would not understand you. Instead, meet them on their own ground. First, prove to them that the laws of physiology cannot explain everything. The rest will follow. It is different when skepticism is not firmly established. Then belief is not entirely absent. It is a dormant seed, surrounded by weeds, but a spark can bring it to life. It is like a blind person who can be given sight and rejoices at seeing daylight again. It is like a shipwrecked person to whom one can offer a plank of safety.

22. Besides materialists, properly so called, there is a third class of unbelievers, who, though spiritualists without the name, are not the less very refractory; these are intentional disbelievers. They would be sorry to believe, because that would disturb their quiet in material enjoyments; they fear to see the condemnation of their ambition, of their egotism, and of the human vanities that constitute their delights; they close their eyes that they may not see, their ears that they may not hear. One can only pity them.

22. Besides materialists in the strict sense, there is a third class of unbelievers. Though spiritualists in all but name, they are nevertheless very resistant. These are intentional disbelievers. They would be unhappy to believe because it would disturb their enjoyment of material pleasures. They fear that their ambition, selfishness, and the worldly vanities they delight in would be condemned. They close their eyes so they will not see and their ears so they will not hear. One can only pity them.

23. We will speak only from memory of a fourth category, whom we shall call interested unbelievers, or those from insincerity. These very well understand Spiritism, but ostensibly they condemn from motives of personal interest. Of them there is nothing to be said, as there is nothing to be done with them. If the real materialist deceive himself, there is at least the excuse of sincerity; he can be redeemed by being shown his error: here it is a thing settled, against which all arguments come to naught; time will open their eyes, and show them, perhaps to their cost, wherein their true interest consisted; for not being able to hinder the spread of the truth, they will be carried away by the torrent, and with them the interests they thought to save.

23. We will mention only briefly a fourth category, whom we shall call self-interested unbelievers, or those who are insincere. They understand Spiritism very well, but publicly condemn it for personal gain. There is nothing to say about them, since nothing can be done with them. If a true materialist deceives himself, he at least has the excuse of sincerity. He can be brought around by being shown his error. But these unbelievers have made up their minds, and all arguments against them come to nothing. Time will open their eyes and show them where their true interests lay, perhaps at their own expense. They cannot stop the spread of truth. They will be swept away by the torrent, along with the interests they thought they were protecting.

24. In addition to these various categories of opponents there is an infinity of shades, among which may be reckoned the skeptical from pusillanimity; courage will come to them when they see others are not burned; the skeptical from religious scruples; an enlightened study will teach them that Spiritism rests on the fundamental basis of religion, and that it respects all beliefs; that one of its effects is to give religious sentiments to those who have them not, to fortify them with those who are wavering: then come the skeptical from pride, from the spirit of contradiction, from indifference, from frivolity, &c., &c.

24. Besides these categories of opponents, there are countless shades of skepticism. Among them are those who are skeptical from lack of courage. They will gain courage when they see that others are not burned. Then there are those who are skeptical from religious scruples. An informed study will teach them that Spiritism rests on the fundamental basis of religion and respects all beliefs. One of its effects is to awaken religious feelings in those who lack them and strengthen them in those who are wavering. Then there are those who are skeptical from pride, a desire to contradict, indifference, frivolity, and so on.

25. We cannot omit a class which we shall call that of the skeptical from deception. It comprises persons who have passed from an exaggerated confidence to skepticism, because they have experienced disappointments; then, discouraged, they have abandoned all, rejected all. They are in the position of him who denies all sincerity because he has been deceived. Again, it is the result of an incomplete study of Spiritism, and of a defect of experience. He who is mystified by the spirits is, generally, he who asks of them what they ought not or cannot tell, or because he is not sufficiently clear on the subject to distinguish truth from imposture. Besides, many see in Spiritism only a new means of divination, and imagine that spirits are made for fortune-tellers; so light and mocking spirits are not to blame if they amuse themselves at their expense. In this way they predict husbands to young girls, honors, inheritances, hidden treasures, &c., to the ambitious; from thence often arise disagreeable deceptions, from which a serious and prudent man always knows how to preserve himself.

25. We cannot leave out a group we shall call the skeptical from deception. These people have gone from excessive trust to skepticism because they have been disappointed. Discouraged, they have given up everything and rejected everything. They are like someone who denies that anyone is sincere because they have been deceived. This, again, is the result of an incomplete study of Spiritism and a lack of experience. A person deceived by spirits has generally asked them what they should not or cannot tell. Or the person does not understand the subject well enough to distinguish truth from deception. Besides, many people see Spiritism only as a new way of telling the future. They imagine that spirits exist to tell fortunes. So frivolous and mocking spirits are not to blame if they amuse themselves at these people's expense. In this way, they predict husbands for young women and honors, inheritances, hidden treasures, and so on for ambitious people. This often leads to unpleasant disappointments, which a serious and prudent person always knows how to avoid.

26. A very numerous class, the most numerous of all, indeed, but which cannot be placed among opponents, is that of the uncertain; they are usually spiritualists in principle; with the most of them there is a vague intuition of the spirit idea, an aspiration toward something they cannot define; it is only necessary that their thoughts should be regulated and formulated; for them Spiritism is like a flash of light; it is the daylight that disperses the fog; thus they seize it eagerly, because it delivers them from the agonies of uncertainty.

26. A very large group, the largest of all, is the uncertain. They cannot be counted among the opponents. They are usually spiritualists in principle. Most have a vague sense of the idea of spirits and long for something they cannot define. They only need to bring their thoughts into order and express them clearly. For them, Spiritism is like a flash of light, like daylight dispersing fog. So they embrace it eagerly because it frees them from the agony of uncertainty.

27. If, now, we cast a glance on the various classes of believers, we shall find, first, the spiritists without knowing it: it is, properly speaking, a variety or a shade of the preceding class. Without ever having heard of the spirit doctrine, they have the innate sentiment of the grand principles that flow from it, and this sentiment is reflected in certain passages of their writings and discourses to such an extent, that, in listening to them, one would suppose them thoroughly initiated. We find numerous examples of them in sacred and profane writers, in poets, orators, moralists, in ancient and modern philosophers.

27. If we now look at the various classes of believers, we find first the spiritists without knowing it: strictly speaking, they are a variation of the preceding class. They have never heard of the spirit doctrine. Yet they have an innate sense of the great principles that flow from it. This sense is reflected in passages of their writings and speeches. Listening to them, one might think they were thoroughly familiar with the doctrine. We find many examples among sacred and secular writers, poets, speakers, moralists, and ancient and modern philosophers.

28. Among those whom a direct study has convinced, we may distinguish,—

28. Among those convinced by direct study, we can distinguish:

First. Those who believe purely and simply in the manifestations. Spiritism is for them a simple science of observation, a series of facts more or less curious: we shall call them experimental spiritists.

First. Those who simply believe in the manifestations. For them, Spiritism is a science based on observation, a series of more or less curious facts. We will call them experimental spiritists.

Second. Those who see in Spiritism something besides facts; who comprehend its philosophy, admire the morality that flows from it, but do not practice it. Its influence on their character is insignificant or null; they change nothing of their habits, neither deprive themselves of a single enjoyment; the miser remains sordid, the proud full of himself, the envious and jealous always hostile; to them Christian charity is but a beautiful maxim: these are imperfect spiritists.

Second. Some see more in Spiritism than facts. They understand its philosophy and admire the morality that flows from it, but they do not practice it. Spiritism has little or no influence on their character. They change none of their habits and give up none of their pleasures. The miser remains greedy, the proud person remains full of self-importance, and the envious and jealous remain hostile. To them, Christian charity is only a beautiful saying. These are imperfect spiritists.

Third. Those who are not contented with admiring spirit morality, but who practice it and accept all its consequences. Convinced that the terrestrial existence is a passing trial, they try to put to profit these short moments, to walk in the road of progress which alone can elevate them in the hierarchy of the world of spirits, forcing themselves to do good, and to repress their evil inclinations. What they relate is always true, for their convictions take from them all thought of evil. Charity is in all things the rule of their conduct. These are the true spiritists, or, better still, Christian spiritists.

Third. These people are not content merely to admire the morality taught by spirits. They practice it and accept all its consequences. They are convinced that life on earth is a temporary trial. So they try to make good use of this short time and follow the path of progress. Only this path can raise them in the hierarchy of the spirit world. They strive to do good and resist their evil inclinations. What they say is always true, because their convictions leave them with no thought of evil. Charity guides everything they do. These are the true spiritists, or, better still, Christian spiritists.

Fourth. Finally, there are exalted spiritists. The human species would be perfect, if it would take only the good side of things. Exaggeration in anything is injurious; in Spiritism it gives too blind and childish a confidence in the things of the invisible world, and causes the too easy acceptation of what reflection and examination show to be absurd or impossible; but enthusiasm does not reflect—it dazzles. This kind is more injurious than useful to the cause of Spiritism; they are the less easy to convince because they doubt, and with reason, their own judgment; they are very sincere dupes, whether it be of mystifying spirits, or of men who wish to play upon their credulity. If they alone were to suffer the consequences, the evil would be but half; the worst is, that, without wishing it, they arm the skeptical, who are always seeking occasions to impute to all the folly of some. This is, doubtless, neither just nor rational; but, it is well known, the adversaries of Spiritism recognize only their own reason as being good gold, and to know thoroughly the subject on which they speak is the least of their cares.

Fourth. Finally, there are exalted spiritists. Humanity would be perfect if it took only the good side of things. Exaggeration is harmful in anything. In Spiritism, it leads to an overly blind and childish trust in the invisible world. It makes people too ready to accept things that thought and examination show to be absurd or impossible. But enthusiasm does not reflect. It dazzles. These spiritists do more harm than good to the cause of Spiritism. They are harder to convince because they distrust their own judgment, and rightly so. They are sincere dupes of either misleading spirits or people who want to exploit their gullibility. If they alone suffered the consequences, the harm would be only half as great. Worse still, without meaning to, they give ammunition to skeptics. Skeptics are always looking for chances to blame everyone for the folly of a few. This is certainly neither fair nor reasonable. But as everyone knows, the opponents of Spiritism regard only their own reasoning as sound. They care least of all about thoroughly understanding the subject they discuss.

29. The means of conviction vary exceedingly, according to individuals; what persuades one is nothing to another; some are convinced by certain material manifestations, others by intelligent communications; the greater part by reasoning. We might even say that, for the greater part of those not prepared by reasoning, the material phenomena are of little weight. The more extraordinary these phenomena, and the further removed from known laws, the more opposition they meet, and for a very simple reason,—that one is naturally inclined to doubt a thing not having a rational sanction; each sees it from his own stand-point, and explains it after his own fashion: the materialist sees in it a purely physical cause, or a superstition; the ignorant and the superstitious see a diabolical or supernatural cause; while a true explanation destroys these preconceived ideas, and shows, if not the reality, at least the possibility; they understand before seeing it; and from the moment its possibility is recognized, conviction is three quarters accomplished.

29. What convinces people varies greatly. What persuades one person means nothing to another. Some are convinced by physical manifestations, others by intelligent communications, and most by reasoning. We might even say that physical phenomena carry little weight for most people who have not been prepared by reasoning. The more extraordinary the phenomena are, and the further they seem from known laws, the more resistance they meet. The reason is simple: people naturally doubt something that has no rational explanation. Each person sees the phenomena from their own point of view and explains them in their own way. The materialist sees a purely physical cause or superstition. The ignorant and superstitious see a devilish or supernatural cause. But a true explanation dispels these preconceptions. It shows, if not that the phenomena are real, at least that they are possible. People understand the phenomena before seeing them. Once they recognize that the phenomena are possible, they are three quarters of the way to being convinced.

30. Is it worth while to try to convince an obstinate unbeliever? We have said that it depends on the causes and nature of his disbelief; often the persistent efforts made to persuade one strengthen within him the idea of his personal importance, and become a reason for his increased obstinacy. If one is convinced neither by reasonings nor by facts, it shows that he must still suffer the trial of skepticism; we must leave to Providence the care of bringing together circumstances more favorable for him: there are plenty of people asking to receive the light; it is not worth while to waste time on those who reject it. Address yourselves, then, to the willing, whose number is greater than is supposed; and their example, being multiplied, will overcome more resistance than words. The true spiritist will never lack good to do—afflicted hearts to soothe, consolations to give, despair to calm, moral reforms to effect: this is his mission; here, also, he will find his true satisfaction. Spiritism is in the air; it spreads by the law of events, and because it makes those happy who profess it. When its systematic adversaries shall hear it resound about them, even among their friends, they will realize their own isolation, and will be forced to be silent, or yield assent.

30. Is it worth trying to convince a stubborn unbeliever? As we have said, that depends on the causes and nature of the person's disbelief. Persistent efforts to persuade someone often strengthen their sense of personal importance and make them even more stubborn. If neither reason nor facts convince them, they must still endure the trial of skepticism. We must leave it to Providence to bring about more favorable circumstances for them. Plenty of people are asking to receive the light. It is not worth wasting time on those who reject it. Address yourselves instead to those who are willing, and there are more of them than you might think. As their numbers grow, their example will overcome more resistance than words. The true spiritist will never lack good work to do: soothing troubled hearts, offering comfort, calming despair, and bringing about moral reforms. This is the spiritist's mission and the source of true satisfaction. Spiritism is in the air. It spreads through the course of events and because it makes those who profess it happy. When its systematic opponents hear it spoken of all around them, even among their friends, they will realize how isolated they are. They will be forced to remain silent or agree.

31. To proceed: in the teaching of Spiritism, as in that of the ordinary sciences, the whole series of phenomena that can be produced should be passed in review, beginning with the most simple, and reaching, by successive stages, the most complicated; but this cannot be done, for it would be impossible to give a course of experimental Spiritism, as one would a course of physics or chemistry. In the natural sciences we operate on brute matter, manipulating it at will, and are nearly always sure of being able to regulate the effects; in Spiritism we have to do with intelligences that are free, and prove to us at every instant that they are not bound to obey our caprices; we must then observe, await the results, seize them in passing: so we here announce that whoever would flatter himself to obtain them at will must be either an ignoramus or an impostor. This is why true Spiritism never makes a spectacle of itself, and never mounts the rostrum. Besides, there is something illogical in supposing that spirits come to make a parade, and submit to investigation, as objects of curiosity. The phenomena, therefore, may either fail altogether when we want them, or be presented in an entirely different order from what we desire. Add, again, that to obtain them we require persons endowed with special faculties, and that these faculties vary infinitely, according to the aptitude of individuals; and as it is extremely rare that one person should possess all the aptitudes, it is one difficulty the more, for we should need to have always at hand a veritable collection of mediums, which is scarcely possible.

31. To continue: teaching Spiritism should be like teaching the ordinary sciences. We should review the whole range of phenomena that can occur, starting with the simplest and gradually reaching the most complex. But this cannot be done. It would be impossible to teach a course in experimental Spiritism as one would teach physics or chemistry. In the natural sciences, we work with inanimate matter, which we can manipulate as we please. We can almost always control the results. In Spiritism, we deal with free intelligences. They constantly show us that they are not obliged to obey our whims. So we must observe, wait for results, and seize them as they occur. We therefore declare that anyone who believes they can produce these results at will must be either ignorant or an impostor. This is why true Spiritism never makes a spectacle of itself or takes to the stage. Besides, it is illogical to suppose that spirits come to put on a show. It is equally illogical to suppose that they submit to investigation as objects of curiosity. The phenomena may therefore fail to appear when we want them. Or they may appear in an entirely different order from the one we want. There is another difficulty. Producing these phenomena requires people with special faculties. These faculties vary infinitely according to each person's abilities. It is extremely rare for one person to have all these abilities. We would therefore need to have a whole collection of mediums always at hand, which is hardly possible.

The means of obviating this inconvenience is very simple,—it is to begin with the theory; there all the phenomena are passed in review; they are explained, can be accounted for, their possibility understood, the conditions under which they can be produced and the obstacles they may meet can be known; then, whatever may be the order into which they may be led by circumstances, there will be nothing in them to create surprise. This method offers still another advantage—that of sparing the operator numberless disappointments; forewarned against the difficulties, he can be on his guard, and avoid acquiring experience at too great expense.

The way to avoid this problem is simple: begin with the theory. It reviews and explains all the phenomena, so their causes and possibility can be understood. It also explains the conditions under which they can occur and the obstacles they may encounter. Then, whatever order circumstances bring them in, none will come as a surprise. This method has another advantage: it spares the operator countless disappointments. Forewarned of the difficulties, the operator can be on guard and avoid gaining experience at too great a cost.

Since we have been engaged with Spiritism, it would be hard to tell the number of persons who have come to us, and among them how many we have seen remain indifferent or skeptical, in presence of the most glaring facts, and who have afterward been convinced only by a reasonable explanation; how many others who have been predisposed to conviction by reasoning; how many, also, who have been persuaded without seeing, but simply because they understood. Thus we speak from experience, when we say that the better method of teaching Spiritism is to address the reason before addressing the eyes. It is the one we follow in our lessons, and we can only praise it.

Since we began studying Spiritism, countless people have come to us. Many remained indifferent or skeptical, even when faced with the most obvious facts. Only a reasonable explanation convinced them afterward. Reasoning made many others more open to conviction. Many were persuaded without seeing anything, simply because they understood. So we speak from experience when we say that the best way to teach Spiritism is to appeal to reason before presenting visual evidence. We follow this method in our lessons and can only praise it.

32. The previous study of the theory has another advantage; it shows at one view the grandeur of the end, and the sweep of the science. He who begins by seeing tables turned or rapped, is more disposed to ridicule, because he can scarcely imagine that out of a table can come a regenerating doctrine for humanity. We have always remarked that those who believe without having seen, but because they have read and understood, far from being superficial, are, on the contrary, the ones who reflect the most; resting more on the fundamental principles than on the form, to them the philosophical part is the principal, the phenomena but the accessories; and they say to themselves that even did these phenomena not exist, there would not the less remain a philosophy that alone can solve problems hitherto insoluble; which alone gives the most rational theory of man's past and future; they prefer a doctrine that explains, to one that explains not at all, or explains badly. A thoughtful person will readily comprehend that the manifestations might be wholly done away with, and the doctrine none the less remain; the manifestations corroborate, confirm it, but are not its essential basis; the serious observer does not reject them, on the contrary, but he awaits circumstances favorable to his being a witness of them. The proof of what we advance is, that, before having heard of the manifestations, very many persons have had an intuition of this doctrine, which has but given a body, a unity, to their ideas.

32. Studying the theory first has another advantage. It shows at a glance the grandeur of its goal and the scope of the science. Someone who begins by seeing tables turn or rap is more inclined to ridicule it. Such a person can hardly imagine that a doctrine capable of renewing humanity could come from a table. We have always observed that those who believe because they have read and understood, without having seen, are far from superficial. On the contrary, they are the ones who reflect most deeply. They rely more on the fundamental principles than on outward forms. For them, the philosophy is central, and the phenomena are only secondary. They say to themselves that even if the phenomena did not exist, the philosophy would remain. It alone can solve problems that have so far been insoluble. It alone offers the most rational theory of humanity's past and future. They prefer a doctrine that explains things to one that explains nothing or explains things badly. A thoughtful person will readily understand that the manifestations could disappear entirely and the doctrine would still remain. The manifestations support and confirm the doctrine, but they are not its essential foundation. The serious observer does not reject them. On the contrary, he waits for favorable circumstances in which to witness them. Proof of our claim is that very many people had an intuition of this doctrine before hearing of the manifestations. The doctrine has simply given substance and unity to their ideas.

33. At the same time it would not be strictly true to say that those who begin with the theory lack subjects for practical observation; on the contrary, they have plenty which should possess greater weight in their estimation, than those that might be produced before their eyes: these are the numerous facts of spontaneous manifestations, of which we shall speak in the following chapters.

33. At the same time, it would not be strictly true to say that those who begin with theory lack opportunities for practical observation. On the contrary, they have plenty. These should carry more weight for them than anything that might be produced before their eyes. They are the many instances of spontaneous manifestations that we will discuss in the following chapters.

There are few persons who have not some knowledge of them, if only by hearsay; many have themselves had experiences to which they have given but slight attention. The theory has this effect—it explains them; and we say that these facts have great weight when they rest on invincible testimony, because then neither preparation nor connivance can be supposed. If the induced phenomena did not exist, the spontaneous phenomena would none the less be present, and Spiritism, should it have no result but to give a rational solution of them, would be doing much. Thus, most of those who read recall these facts, thereby confirming the theory.

Few people know nothing of these phenomena, even if they have only heard about them. Many have experienced them firsthand but paid little attention to them. The theory explains these experiences. We say that such facts carry great weight when supported by unquestionable testimony. In such cases, neither preparation nor collusion can be assumed. Even if induced phenomena did not exist, spontaneous phenomena would still occur. And if Spiritism did nothing more than offer a rational explanation for them, it would be doing much. Thus, most readers recall these facts, which confirm the theory.

34. Our ideas would be strangely misunderstood, were it supposed that we advise a neglect of facts; it is by the facts that we have arrived at the theory; it is true that assiduous labor for several years, and thousands of observations, have been necessary; but since the facts have served us, and do serve us daily, we should be inconsistent to deny their importance, especially as we are writing a book for the purpose of making them known. We only say that, without reasoning, they would not suffice to produce conviction; that a previous explanation, by destroying prejudices, and showing that there is nothing in them contrary to reason, disposes one for their acceptance. This is so true that, of ten persons, complete novices, who may assist at an experimental séance, were it the most satisfying one to believers, nine would leave it unconvinced, some more incredulous than before, because the experiments will not have answered their expectations. It would be quite otherwise with those who could understand them from a previous theoretic knowledge; it is a means of criticising, but nothing surprises them, not even want of success, because they know in what conditions the facts are produced, and that they must not ask what cannot be given. The previous knowledge of the facts thus enables them to judge of all anomalies, but, above all, permits them to catch a multitude of details, often of very delicate shades, which are, for them, means of conviction, and which escape the ignorant observer. Such are the motives for admitting to our experimental séances only persons possessing preparatory notions enough to understand what is being done, persuaded that any others would lose their time, and cause us to lose ours.

34. Our ideas would be badly misunderstood if anyone thought we advised neglecting facts. We arrived at our theory through the facts. Years of diligent work and thousands of observations were necessary. But facts have served us and continue to serve us every day. So it would be inconsistent to deny their importance, especially in a book written to make them known. We only say that facts alone, without reasoning, would not be enough to produce conviction. An explanation beforehand removes prejudices and shows that the facts are not contrary to reason. It thus prepares people to accept them. This is so true that nine out of ten complete novices attending an experimental séance would leave unconvinced. This would happen even if the séance were entirely satisfying to believers. Some would be more skeptical than before, because the experiments would not have met their expectations. It would be quite different for those who could understand the experiments through prior knowledge of the theory. This knowledge gives them a way to evaluate the experiments. Nothing surprises them, not even a lack of success. They know the conditions under which the facts are produced, and they know not to ask for what cannot be given. Prior knowledge of the facts thus enables them to judge all irregularities. Above all, it allows them to notice many details, often very subtle ones. These details help convince them, but escape the uninformed observer. For these reasons, we admit to our experimental séances only people with enough preliminary knowledge to understand what is being done. We are convinced that anyone else would waste both their time and ours.

35. To those who would desire to acquire the preliminary knowledge by reading our works, we would advise the following order:—

35. For those who want to gain preliminary knowledge by reading our works, we recommend the following order:

First. What is Spiritism? This tract, of a hundred pages only, is a summary exposition of the principles of the spirit doctrine, a general glance, which permits us to embrace the whole in a brief outline. In a few words we see the end, and can judge of its range. Above all, here may be found answers to the principal questions, or objections, which novices are disposed to make.

First. What is Spiritism? This short work of only one hundred pages summarizes the principles of the spirit doctrine. It gives us a brief overview of the whole doctrine. In a few words, we can see its aim and judge its scope. Above all, it answers the main questions or objections that beginners are likely to raise.

This first, which calls for little time, is an introduction which facilitates a more profound study.

This first introduction takes little time and makes deeper study easier.

Second. The Book on Spirits. It contains the doctrine complete, dictated by the spirits themselves, with all its philosophy, and all its moral consequences; it is the destiny of man unvailed, the initiation into the nature of spirits, and into the mysteries of the life beyond the grave. In reading this it will be seen that Spiritism has a serious aim, and is not a frivolous pastime.

Second. The Book on Spirits. It contains the complete doctrine, dictated by the spirits themselves, including all its philosophy and moral consequences. It reveals humanity’s destiny and introduces readers to the nature of spirits and the mysteries of life beyond the grave. Reading it shows that Spiritism has a serious aim and is not a frivolous pastime.

Third. The Book on Mediums, intended to direct in the practice of manifestations, by the knowledge of the proper means of communicating with spirits; it is a guide either for mediums or invocators, and is the complement of the Book on Spirits.

Third. The Book on Mediums is intended to guide the practice of manifestations by explaining the proper ways to communicate with spirits. It is a guide for both mediums and invokers, and it complements the Book on Spirits.

Fourth. The Spirit Reviewed. This is a varied collection of facts, of theoretic explanations and detached fragments, which complete what is said in the two preceding works, and of which it is in some sort the application. It may be read at the same time, but will be more profitable and more intelligible, particularly after the Book on Spirits. This is all we can say. Those who desire to understand a science thoroughly must, necessarily, read all that is written on the subject, or, at least, the principal things, and not limit themselves to a single author; they should even read the for and against, the critics as well as the apologists, to know the different systems, to be able to judge by comparison. In this connection we neither extol nor criticise any work, desiring in nothing to influence the opinion that may be formed; bringing our stone to the edifice, we place ourselves in the ranks: it does not pertain to us to be judge and client, and we make not the absurd pretension of being sole dispenser of the light; it is for the reader to distinguish between the good and the bad, the true and the false.

Fourth. The Spirit Reviewed. This is a varied collection of facts, theoretical explanations, and separate passages. These complete what is said in the two preceding works and, in a way, put it into practice. It may be read alongside them, but it will be more useful and easier to understand afterward, especially after the Book on Spirits. This is all we can say. Those who want to understand a science thoroughly must read everything written on the subject, or at least the main works. They must not limit themselves to a single author. They should also read arguments for and against it, from critics as well as defenders. This will help them understand the different systems and judge them by comparison. Here we neither praise nor criticize any work, since we do not wish to influence anyone's opinion in any way. We add our stone to the building and take our place among the others. It is not for us to be both judge and client. Nor do we make the absurd claim that we alone can give enlightenment. It is for the reader to distinguish good from bad and truth from falsehood.