Systems

36. When the strange phenomena of Spiritism began to be produced, or rather reproduced in these latter times, the first sentiment they excited was doubt even of their reality, and still greater of their cause. When they were proved by indubitable evidence, and by the experiments every one could make for himself, each one interpreted them after his own fashion, according to his personal ideas, beliefs, or preconceptions; from thence have arisen several systems, which a more attentive observation must reduce to their just value.

36. When the strange phenomena of Spiritism began to occur in recent times, people first doubted that they were real. More precisely, the phenomena were occurring again. People were even more doubtful about their cause. Undeniable evidence and experiments anyone could conduct proved that the phenomena were real. Each person then interpreted them in their own way, according to their ideas, beliefs, or preconceptions. This gave rise to several theories. Closer observation should reveal the true value of each one.

The adversaries of Spiritism have thought to find an argument in this difference of opinion, saying that the spiritists do not agree among themselves. This is a very poor argument, when one reflects that the steps of all newly-born science are necessarily uncertain, until time is given to bring together and make co-ordinate the facts that may fix opinion: in proportion as the facts become complete, and are better observed, the premature ideas are effaced, and unity established, at least on the fundamental points, if not in all the details. This is what has taken place for Spiritism; it could not escape the common law, and must, by its very nature, lend itself more than any other to diversity of interpretations. One might even say that in this respect it has advanced more rapidly than other sciences, its elders; medicine, for instance, which still divides the most learned.

Opponents of Spiritism have tried to use this difference of opinion as an argument, saying that spiritists disagree among themselves. This is a very poor argument. Every new science necessarily takes uncertain first steps. Time is needed to gather and organize the facts that can settle opinion. As the facts become more complete and better observed, premature ideas fade and agreement emerges. At least, agreement emerges on the fundamental points, if not on every detail. This is what has happened with Spiritism. It could not escape this general rule. By its very nature, Spiritism must lend itself to different interpretations more than any other science. One might even say that in this respect it has advanced faster than older sciences. Medicine, for example, still divides the most learned.

37. In methodical order, to follow the progressive march of ideas, we may place at the head of the list those that may be called systems of negation, those of the adversaries of Spiritism. We have refuted their objections in the introduction and in the conclusion of the Book on Spirits, also in the little work entitled What is Spiritism? It would be superfluous to enter into it again; we will simply recall, in a few words, the bases on which they stand. Spirit phenomena are of two kinds, physical and intelligent effects. Not admitting the existence of spirits, for the reason that they admit nothing outside of matter, it may be readily conceived that they deny the intelligent effects, they comment upon them from their own stand-point, and their arguments may be summed up in the following systems:—

37. To follow the development of ideas in a systematic order, we may begin with the systems of negation put forward by opponents of Spiritism. We have refuted their objections in the introduction and conclusion of the Book on Spirits, and in the short work entitled What is Spiritism? It would be unnecessary to repeat those arguments here. We will simply recall the grounds for their objections in a few words. Spirit phenomena produce two kinds of effects: physical and intelligent. These opponents accept nothing beyond matter, so they do not admit the existence of spirits. It is therefore easy to understand why they deny the intelligent effects. They interpret these effects from their own point of view, and their arguments can be summed up in the following systems:

38. System of Charlatanism. Among our antagonists many attribute these effects to fraud, because some of them have been imitated. This supposition would transform all spiritists into dupes, all mediums into cheats, without regard to the position, the character, knowledge, and reputation of the persons. If this deserved an answer, we might say that certain phenomena of physics have also been imitated by jugglers, and that it proves nothing against the real science. Besides, there are persons whose characters are beyond all suspicion of fraud, and one must be wanting in every vestige of good breeding and urbanity to dare to say to them that they are the accomplices of charlatanism. In a very respectable parlor, a gentleman, otherwise well bred, having permitted himself to make a reflection of this nature, the lady of the house said to him, "Since you are not content, sir, your money will be returned to you at the door," and, with a gesture, made him understand what he would better do. Is that to say that there are no abuses in it? To think that we must admit men to be perfect.

38. The Fraud Theory. Many of our opponents attribute these effects to fraud because some have been imitated. This assumption would make all spiritists dupes and all mediums cheats. It disregards their position, character, knowledge, and reputation. If this assumption deserved an answer, we might point out that magicians have also imitated certain physical phenomena. That proves nothing against genuine science. Besides, some people's characters are beyond any suspicion of fraud. One would have to lack all manners and courtesy to dare call them accomplices in a fraud. In a very respectable parlor, a gentleman who was otherwise well mannered allowed himself to make such a remark. The lady of the house said to him, "Since you are not satisfied, sir, your money will be returned at the door." With a gesture, she made it clear that he should leave. Does this mean there are no abuses? To think so, we would have to believe that people are perfect.

Everything is abused, even the most sacred things; why, then, should not Spiritism be abused? But the bad use that may be made of a thing should cause no prejudice against the thing itself; the only way by which we can judge of men's sincerity is by the motives from which they act. Where there is no speculation, charlatanism can find no place.

Everything is abused, even the most sacred things. Why should Spiritism be any different? But the misuse of something should not prejudice us against the thing itself. The only way to judge people’s sincerity is by their motives. Where there is no pursuit of profit, there is no room for fraud.

39. System of Insanity. Some persons condescendingly wish to do away with the suspicion of fraud, and pretend that those who do not make dupes are themselves dupes; which is as much as to say they are insane. When skeptics speak without ceremony, they say, "O, they are crazy!" thus arrogating to themselves alone the privilege of good sense. This is the great argument of those who have no good reason to bring forward. This mode of attack has so long served that it has become ridiculous, and does not deserve that time should be wasted in refuting it. Besides, spiritists scarcely trouble themselves about it; they bravely take their stand and console themselves in the knowledge that they have, as companions in the misfortune, plenty of people whose merits cannot be disputed. It must be agreed that this insanity, if insanity it be, has a very singular character, which is that, by preference, it attacks the enlightened class, among whom Spiritism has hitherto reckoned the immense majority of its believers. If among the number we find some eccentric, it proves no more against the doctrine than the crazy religious prove against religion, the crazy music-lovers against music, the crazy mathematicians against mathematics. All ideas have found exaggerated fanatics, and one must be endowed with a very obtuse judgment to confound the exaggeration of a thing with the thing itself. We refer, for more enlarged explanation of this subject, to our tract, What is Spiritism? to the Book on Spirits (Introduction, par. XV.).

39. The Insanity Theory. Some people condescendingly dismiss the suspicion of fraud by claiming that those who do not deceive others are themselves deceived. This amounts to saying that they are insane. When skeptics speak bluntly, they say, "Oh, they are crazy!" They claim good sense for themselves alone. This is the great argument of those who have no good reason to offer. This attack has been used for so long that it has become ridiculous. It is not worth wasting time to refute it. Besides, Spiritists hardly trouble themselves about this accusation. They bravely stand their ground and take comfort in knowing that many people of unquestionable merit share their misfortune. If this is insanity, it has a very strange feature. It seems to prefer educated people, who have so far made up the vast majority of believers in Spiritism. If we find some eccentric people among them, this proves nothing against the doctrine. Crazy religious people prove nothing against religion, crazy music lovers against music, or crazy mathematicians against mathematics. Every idea has attracted fanatics who take it to extremes. A person must have very poor judgment to confuse an exaggeration of something with the thing itself. For a fuller explanation, we refer readers to our tract, What is Spiritism? and to the Book on Spirits (Introduction, paragraph XV.).

40. System of Hallucination. Another opinion, less offensive, inasmuch as it has a little scientific color, consists in placing all the phenomena to the account of illusion of the senses; thus the observer is perfectly sincere, only he thinks he sees what he does not see. When he sees a table rise, and sustain itself in the air without support, the table has not really left its place; he sees it in the air by a kind of mirage, or an effect of refraction, as one would see a star or an object in the water, out of its real place. That might possibly be, but those who have witnessed this phenomenon have verified the isolation by passing under the suspended table, which would seem to be difficult to do if it had not left the ground. On the other hand, it has many times happened that, in coming down, the table has broken: would this also be called an optical delusion?

40. System of Hallucination. Another opinion is less offensive because it has a slight appearance of scientific credibility. It attributes all the phenomena to illusions of the senses. In this view, the observer is perfectly sincere but thinks he sees something that is not there. Suppose he sees a table rise and remain in the air without support. The table has not really moved. He sees it in the air because of a kind of mirage or an effect of refraction. In the same way, one might see a star or an object in water somewhere other than its actual position. That might be possible. But people who have witnessed this phenomenon have checked that the table was unsupported by passing underneath it. This would seem difficult to do if the table had not left the ground. On the other hand, the table has often broken when it came down. Would that also be called an optical illusion?

A well-known physiological cause can, without doubt, make one believe he sees a thing turn that does not stir, or make one think one's self turning when one is not moving; but when several persons around a table are carried along by so rapid a movement, that they can scarcely follow it, that some are often thrown to the ground, will they say that all of them are taken with a kind of vertigo, like that of the drunkard, who thought he saw his house moving away from before him?

A well-known physical cause can undoubtedly make a person believe that a still object is spinning. It can also make someone think they are spinning when they are not moving. But suppose several people around a table are carried along by its movement. It moves so fast that they can barely keep up, and some are often thrown to the ground. Will people say that all of them are suffering from a kind of dizziness? Is it like the dizziness of the drunk who thought he saw his house moving away from him?

41. System of Muscle-cracking. If it might be thus for the sight, it cannot be the same for the hearing, and when blows struck are heard by a whole assembly, they cannot reasonably be attributed to illusion. Understand, we set aside all idea of fraud, and suppose that attentive observation has proved that they are owing to no accidental or material change. It is true that a learned physician has given a positive explanation: he says¹, "The cause of it is in the voluntary or involuntary contractions of the tendon of the muscle of the ankle joint." In connection with this subject he enters into the most complete anatomical details, to demonstrate by what mechanism this tendon can produce these sounds, imitate the beating of the drum, and even execute rhythmic airs; from whence he concludes that those who think they hear blows struck in a table are dupes either of mystification or illusion. The fact, in itself, is not new; unhappily for the author of this pretended discovery, his theory does not hold in all cases. Let us first say that those who enjoy the singular faculty of making the ankle joint, or any other muscle, crack at will, or play tunes by this means, are exceptional subjects, while those who cause table rapping are very common, and that those who possess the last faculty scarcely ever enjoy the first. In the second place, this learned doctor has forgotten to explain how the muscular cracking of a person, immovable and isolated from the table, can produce therein vibrations sensible to the touch; how this sound can be thrown, at the will of the assistants, into different parts of the table, into other furniture, against the walls, the ceiling, &c.; how, finally, the action of this muscle can extend to a table that is not touched, and make it move. This explanation, if indeed it were one, could only invalidate the phenomenon of the rapping, but does not concern all the other modes of communication. Let us conclude that he has judged without having seen, or, without having thoroughly or well seen. It is always to be regretted that scientific men should give a hasty opinion on what they do not understand, when the facts can give the lie to their explanations. Their knowledge, at least, should make them as much more circumspect in their judgments as it removes for them the limits of the unknown.

41. System of Muscle-cracking. Illusion might explain what people see, but it cannot explain what they hear in the same way. When a whole group hears knocks, they cannot reasonably be attributed to illusion. Let us be clear: we are setting aside any idea of fraud. We also assume that careful observation has ruled out any accidental or physical cause. A learned physician, however, has offered a definite explanation. He says¹, "The cause lies in voluntary or involuntary contractions of the tendon of the ankle muscle." He gives extensive anatomical details to show how this tendon can produce the sounds. He explains how it can imitate a drumbeat and even play rhythmic tunes. He concludes that people who think they hear knocks in a table are victims of deception or illusion. The fact itself is not new. Unfortunately for the author of this supposed discovery, his theory does not hold in all cases. First, people with the unusual ability to crack an ankle joint or any other muscle at will are rare. So are people who can play tunes by this means. But people who cause table rapping are very common, and they hardly ever have the first ability. Second, this learned doctor has forgotten to explain how a person's muscle cracking can produce vibrations in the table that can be felt. The person may be motionless and separate from the table. He also fails to explain how the sound can be directed, at the observers' will, to different parts of the table. It can also be directed to other furniture, the walls, the ceiling, and so on. Finally, he does not explain how the action of this muscle can reach a table that no one is touching and make it move. This explanation, if it can be called one, could only discredit the phenomenon of rapping. It does not address all the other ways of communicating. We must conclude that he has judged without seeing, or without seeing carefully or thoroughly. It is always regrettable when scientists give hasty opinions about things they do not understand. The facts may prove their explanations wrong. Their knowledge pushes back the limits of what is unknown to them. At the very least, it should make them that much more cautious in their judgments.

42. System of Physical Causes. Here we leave the system of absolute negation. The reality of the phenomena being proved, the first thought that naturally entered the minds of those who saw them was to attribute the movements to magnetism, to electricity, or to the action of some kind of fluid; in a word, to a cause entirely physical and material. In this opinion there was nothing irrational, and it would have prevailed had the phenomena been limited to purely physical effects. One circumstance seemed to corroborate it; in certain cases, the increase of the power according to the number of persons; each one of them might thus be considered as one of the elements of a human electric pile. What characterizes a true theory, we have said, is the power of giving a reason for everything; but if a single fact comes to contradict it, it must be false, incomplete, or too absolute. This has happened in this instance. These movements and these rappings have given signs of intelligence, in obeying the will and answering to the thought; they must, then, have an intelligent cause. As soon as the effect ceases to be purely physical, the cause, for that very reason, must have another source: thus the system of the exclusive action of a material agent was abandoned, and is only found among those who judge a priori, and without having seen. The main point, then, is to verify the intelligent action; and of this any one, who will take the trouble to observe, may be convinced.

42. System of Physical Causes. Here we move beyond the system of absolute denial. Once the reality of the phenomena was established, observers naturally first attributed the movements to magnetism, electricity, or some kind of fluid. In short, they thought the cause was entirely physical and material. There was nothing irrational in this view. It would have prevailed if the phenomena had been limited to purely physical effects. One circumstance seemed to support it. In some cases, the power increased with the number of people present. Each person could therefore be seen as one element of a human electric battery. As we have said, a true theory must be able to explain everything. But if a single fact contradicts a theory, the theory must be false, incomplete, or too absolute. That is what happened here. The movements and rappings showed signs of intelligence. They obeyed people’s wishes and responded to their thoughts. They must, then, have an intelligent cause. Once the effect is no longer purely physical, the cause must, for that very reason, have another source. Thus, the theory that a material agent acted exclusively was abandoned. It is now found only among those who judge a priori and without having seen. The main point, then, is to verify the intelligent action. Anyone willing to take the trouble to observe can be convinced of it.

43. System of Reflex Action. Intelligent action once recognized, the source of this intelligence remained to be accounted for. It was thought it might be the medium or the assistants who were reflected like the light, or the rays of sound. That was possible; experience alone could decide. But, first, let us remark, that this system completely sets aside the purely materialistic idea, for, in order that the intelligence of the assistants should be able to be reproduced in an indirect way, we must admit a principle within man beyond the organism. If the thought expressed had always been that of the assistants, the reflex theory might have been confirmed; but was not the phenomenon, even reduced to that proportion, of the highest interest? Thought being reflected into an inert body, and being translated by movement and sound,—was not this a very remarkable thing? Was there not in it something to pique the curiosity of the learned? Why, then, did they disdain it,—they who exhaust themselves on the search of a nerve fiber?

43. Theory of Reflex Action. Once intelligent action was recognized, its source still had to be explained. Some thought that the intelligence of the medium or those present might be reflected, like light or sound waves. That was possible. Only experience could decide. But first, let us note that this theory completely rules out a purely materialist explanation. For the intelligence of those present to be reproduced indirectly, we must admit that something in a person exists beyond the physical body. If the thought expressed had always been that of those present, the reflex theory might have been confirmed. But even if that were all there was to the phenomenon, would it not still be of the greatest interest? Thought reflected into an inert body and expressed through movement and sound. Was that not remarkable? Was there not something in it to arouse the curiosity of scholars? Why, then, did they dismiss it, when they exhaust themselves searching for a nerve fiber?

Experience alone, we say, could show the falsity or truth of this theory; and experience has shown its falsity; for it demonstrates, at every moment, and by the most positive facts, that the thought expressed can be not only foreign to that of the assistants, but often exactly contrary; that it comes to contradict all preconceived ideas, baffle all foresight; in fact, when I think white, and am answered black, it is difficult to make me believe that the answer comes from myself. The argument is founded on some cases of identity between the thought expressed and that of the assistants; but what does that prove, except that the assistants may think the same as the intelligence that communicates? It has not been said that they must always be of the opposite opinion. When, in course of conversation, the interlocutor expresses a thought analogous to your own, will you, for that reason, say it comes from yourself? It is sufficient to have some contrary examples well verified, to prove that this theory cannot be absolute. Besides, how explain, by reflection of thought, the writing produced by persons who know not how to write; the answers of the highest philosophical bearing obtained through illiterate persons—answers that are given to mental questions, or in a language unknown to the medium, and thousands of other facts which can leave no doubt of the independence of the intelligence which is manifested? The contrary opinion can be only the result of a defect of observation. If the presence of a foreign intelligence is morally proved by the nature of the answer, it is materially proved by the fact of direct writing; that is, by writing spontaneously obtained, without pen or pencil, without contact, and in spite of all the precautions taken as a guarantee against subterfuge. The intelligent character of the phenomenon cannot be doubted; then there is something besides a fluidic action. Finally, the spontaneity of the thought expressed without expectation, without proposed question, does not permit us to see in it a reflection of that of the assistants. The system of reflex action is sufficiently disobliging in some instances, when, in a reunion of well-bred persons, there comes inopportunely one of those communications revolting for their grossness; it would be a very poor compliment to the assistants to pretend it comes from one of them, and it is probable that each one would hasten to repudiate it. (See Book on Spirits, Introduction, par. XVI.)

Experience alone, we say, could prove this theory true or false, and experience has shown it to be false. At every moment, the clearest facts demonstrate that the thought expressed can differ from that of the people present. It can often be exactly the opposite. It contradicts all their preconceived ideas and defeats all their expectations. In fact, when I think white and am answered black, it is hard to convince me that the answer comes from myself. The argument rests on cases where the thought expressed matches that of the people present. But what does that prove, except that they may think the same thing as the intelligence communicating? No one has said they must always hold the opposite opinion. Suppose someone in conversation expresses a thought like your own. Would you therefore say it came from you? A few well verified examples to the contrary are enough to prove that this theory cannot hold in every case. Besides, how can the reflection of thought explain writing produced by people who cannot write? How can it explain answers of the highest philosophical significance obtained through people who cannot read or write? These answers are given to questions asked mentally or in a language unknown to the medium. And there are thousands of other facts that can leave no doubt that the intelligence appearing is independent. The contrary opinion can result only from a failure to observe. If the nature of the answer provides convincing evidence of another intelligence, direct writing provides physical proof. Direct writing appears spontaneously, without pen or pencil and without contact. It appears despite all precautions taken to prevent trickery. There can be no doubt that the phenomenon is intelligent. So something more than fluidic action is involved. Finally, a thought may be expressed spontaneously, without being expected or prompted by a question. In that case, we cannot see it as a reflection of the thoughts of the people present. The theory of reflected thought is quite insulting in some cases. At a gathering of well bred people, a communication may arrive at an awkward moment, revolting in its grossness. It would be a poor compliment to those present to claim that it came from one of them. Each would probably be quick to deny it. (See Book on Spirits, Introduction, par. XVI.)

44. System of the Collective Soul. This is a variation of the preceding. According to this system, the soul alone of the medium is manifested; but it is identified with that of several others living, either present or absent, and forms a collective whole, uniting the aptitude, intelligence, and knowledge of each. Though the tract in which this theory is put forth be entitled the light², it seems to us to be of a very obscure style. We confess to have hardly comprehended it, and speak of it only from memory. It is, besides, like many others, an individual opinion, which has made few proselytes. The name Emah Tirpse is that taken by the author to designate the collective being he represents. He takes for motto, There is nothing hidden that shall not be known. This proposition is evidently false, for there are many things that man cannot and ought not to know: it would be very presumptuous in him to pretend to penetrate into the secrets of God.

44. System of the Collective Soul. This is a variation of the preceding system. According to it, only the medium's soul manifests itself. But it identifies with the souls of several other living people, whether present or absent. Together, they form a collective whole, combining each person's abilities, intelligence, and knowledge. Although the pamphlet presenting this theory is entitled the light², its style seems very obscure to us. We admit that we hardly understood it and are speaking of it only from memory. Besides, like many other theories, it is a personal opinion that has gained few followers. The author uses the name Emah Tirpse for the collective being he represents. He takes as his motto, There is nothing hidden that shall not be known. This statement is clearly false, for there are many things people cannot and should not know. It would be very presumptuous of them to claim to uncover the secrets of God.

45. Somnambulic System. This system has had more partisans, and even yet counts some. Like the preceding it admits that all the intelligent communications have their source in the soul or spirit of the medium; but in order to explain his aptitude to treat of subjects beyond his knowledge, instead of supposing a multiple soul, it attributes his power to a temporary excitement of the mental faculties, to a kind of somnambulistic or ecstatic state, which exalts and develops his intelligence. It cannot be denied that some cases are influenced by this cause; but after having seen a great number of mediums, any one will be convinced that it will not solve all the facts, and that it forms the exception, and not the rule. It might be thought so if the medium had always the air of an inspired or ecstatic person—an appearance that he certainly could always simulate, if he wished to act a part; but how believe in inspiration, when the medium writes like a machine, without having the least consciousness of what he is writing, without the least emotion, without thinking of what he is doing, laughing or talking of one thing and another. Excitement may be imagined in the case of ideas, but it is not easy to understand how it can make a person write who does not know how to write, and still less when the communications are transmitted by rappings, or by the aid of a planchette or a basket. We shall see, at the end of this work, the part we must assign to the influence of the medium's ideas; but the cases in which a foreign intelligence is revealed by incontestable signs, are so numerous and so evident, that they can leave no doubt in this respect. The fault in most of the hashed-up systems of the origin of Spiritism, is having drawn general conclusions from a few isolated facts.

45. Somnambulic System. This system has had more supporters, and it still has some. Like the preceding system, it holds that all intelligent communications come from the medium's soul or spirit. But it explains differently how the medium can discuss subjects beyond his knowledge. Instead of assuming that he has multiple souls, it attributes his ability to a temporary heightened state of mind. This is a kind of sleepwalking or ecstatic state that raises and develops his intelligence. We cannot deny that this cause influences some cases. But anyone who has seen many mediums will be convinced that it cannot explain all the facts. It is the exception, not the rule. We might think otherwise if the medium always appeared inspired or ecstatic. He could certainly imitate such an appearance if he wished to play a part. But how can we believe he is inspired when he writes like a machine? He has no awareness of what he is writing, shows no emotion, and gives no thought to what he is doing. Meanwhile, he laughs or talks about one thing and another. We can imagine that excitement might produce ideas. But it is not easy to understand how it could make someone write who does not know how. It is even harder to understand when the communications come through raps, a planchette, or a basket. At the end of this work, we shall see what influence we must assign to the medium's own ideas. But many cases reveal an outside intelligence through unmistakable signs. These cases are so numerous and so clear that they can leave no doubt on this point. Most of the hastily assembled theories about the origin of Spiritism share the same fault. They draw general conclusions from a few isolated facts.

46. Pessimist, Diabolic, or Demoniac System. Here we enter another order of ideas. The intervention of a foreign intelligence being admitted, it was necessary to know the nature of this intelligence. Doubtless the most simple means was to ask it of itself; but some persons did not find that a sufficient guarantee, and saw in the manifestations only a diabolic work; according to their opinion, only the devil or demons can communicate. Although this system finds few echoes nowadays, it at least enjoyed a momentary credit from the character of those who sought to make it prevail. We must always understand that the partisans of the demoniac system should not be considered among the adversaries of Spiritism; quite the contrary. Let the beings who communicate be demons or angels, they are incorporeal: to admit the manifestation of demons is always to admit the possibility of communicating with the invisible world, the same as with a person in this world.

46. Pessimist, Diabolic, or Demoniac System. Here we enter a different realm of ideas. Once the involvement of an outside intelligence was admitted, its nature had to be determined. The simplest way was surely to ask the intelligence itself. But some people did not find that answer sufficiently reliable. They saw the manifestations as the work of the devil. In their opinion, only the devil or demons can communicate. Although few people support this system today, it did gain temporary acceptance because of the standing of those who promoted it. We must always remember that supporters of the demoniac system should not be considered opponents of Spiritism. Quite the opposite. Whether the beings who communicate are demons or angels, they have no physical bodies. To admit that demons manifest themselves is to admit that communication with the invisible world is possible, just as it is with a person in this world.

The belief in the exclusive communication of demons, however irrational it may be, could not seem impossible when spirits were looked upon as having been created outside of humanity; but since we know that spirits are naught but the souls of those who have lived, it has lost all its prestige, and, one might say, all probability; for it would follow that all these souls are demons, were they those of a father, a son, or a friend, and that we ourselves, in dying, would become demons,—a doctrine neither very flattering, nor consoling to most people. It will be difficult to persuade a mother that the cherished child she has lost, and which comes after its death to give her proofs of its affection and its identity, may be an agent of Satan. It is true that among the spirits are some very bad ones, worth not much more than those we call demons, for the very simple reason that there are very bad men, and death does not make them immediately better; the question is, to know if these are the only ones that can communicate. To those who think so we will address the following questions:—

The belief that only demons communicate may be irrational. Yet it could seem possible when spirits were thought to have been created outside humanity. But we now know that spirits are simply the souls of those who have lived. This belief has therefore lost all its prestige and, one might say, all probability. It would mean that all these souls are demons, even those of a father, a son, or a friend. It would also mean that we ourselves become demons when we die. That doctrine is neither very flattering nor comforting to most people. A mother has lost her cherished child. After death, the child comes to her and gives her proof of its affection and identity. It will be hard to persuade her that her child may be an agent of Satan. It is true that some spirits are very bad, worth little more than those we call demons. The reason is simple: some people are very bad, and death does not immediately make them better. The question is whether these are the only spirits that can communicate. To those who think so, we will put the following questions:

First. Are there good and bad spirits?

First. Are there good and bad spirits?

Second. Is God more powerful than the bad spirits, or than the demons, if you desire so to call them?

Second. Is God more powerful than bad spirits, or demons, if you prefer to call them that?

Third. To affirm that the bad alone communicate, is to say that the good cannot: if this be so, then one of two things: it takes place either by the will, or against the will, of God. If against His will, the bad spirits must be more powerful than He; if by His will, why, in His loving kindness, would He not permit the good to counterbalance the influence of the others?

Third. To say that only bad spirits communicate is to say that good spirits cannot. If that is so, this happens either with or against God’s will. If it happens against his will, then bad spirits must be more powerful than he is. If it happens by his will, why would he, in his loving kindness, not allow good spirits to counterbalance their influence?

Fourth. What proof can you give of the powerlessness of good spirits to communicate?

Fourth. What proof can you give that good spirits cannot communicate?

Fifth. When the knowledge displayed in some communications is cited against your theory, you answer that the demon assumes all masks, the better to betray. We know there are hypocritical spirits, who give to their language a false varnish of goodness; but do you admit that ignorance can counterfeit true knowledge, and a bad nature counterfeit true virtue, so that nothing will be seen to disclose the fraud?

Fifth. Some communications display knowledge that is cited against your theory. You answer that the demon wears every mask to deceive more effectively. We know there are hypocritical spirits who make their words sound falsely good. But do you believe ignorance can imitate true knowledge, and an evil nature can imitate true virtue? Can they do so without anything revealing the fraud?

Sixth. If the demon alone can communicate, as he is the enemy of God and of men, why does he recommend us to pray to God, to submit to His will, to endure the tribulations of life without a murmur, to desire neither honors nor riches, to practice charity, and all the maxims of the Christ; in a word, to do all that is necessary to destroy his own empire? If it be the demon who gives such advice, we must agree that, cunning as he is, he is very unskillful to furnish arms against himself.³

Sixth. If the demon alone can communicate, why does he urge us to pray to God and submit to his will? The demon is, after all, the enemy of God and of humanity. Why does he urge us to endure life’s hardships without complaint? Why does he tell us not to seek honors or riches, but to practice charity and follow all Christ’s teachings? In short, why does he tell us to do everything necessary to destroy his own empire? If the demon gives such advice, we must agree that, cunning as he is, he is very unskilled at providing weapons against himself.³

Seventh. As spirits communicate, it is because God permits them; seeing the good and the bad communications, is it not more logical to think that God permits the bad to try us, and the good to advise us?

Seventh. Spirits communicate because God permits them to do so. Some communications are good and others are bad. Given this, isn't it more logical to think that God permits the bad ones to test us and the good ones to advise us?

Eighth. What would you think of a father who would leave his child at the mercy of pernicious examples and advice, and who should take from him and forbid him to see those who could turn him from evil? What a good father would not do, must we think that God, who is the perfection of goodness, would do?

Eighth. What would you think of a father who left his child exposed to harmful examples and advice? What if he also took away those who could turn the child from evil and forbade the child to see them? A good father would not do this. Should we think that God, who is perfectly good, would do it?

Ninth. The church recognizes as authentic certain manifestations of the Virgin and other saints, in apparitions, visions, oral communications, &c.; is not this belief at variance with the exclusive communication of demons? We believe that some persons have sincerely professed this belief; but we also believe that many have pretended it, solely with a view to prevent people from occupying themselves with these things, because of the bad communications that they are liable to receive; saying that the devil alone manifests, they would terrify them, as we tell a child, "Don't touch that; it will burn." The intention may be praiseworthy, but the end is lost; for the prohibition excites curiosity, and the fear of the devil restrains very few; they would like to see him, if only to see how he is made, and are very much astonished to find him not half so black as they thought.

Ninth. The church recognizes certain manifestations of the Virgin and other saints as genuine. These include apparitions, visions, spoken communications, and so on. Doesn't this belief contradict the claim that only demons communicate? We believe that some people have sincerely held this belief. But we also believe that many have pretended to hold it. They only wanted to keep people from dealing with these things, because they might receive bad communications. By saying that only the devil manifests, they hoped to frighten people. It is like telling a child, "Don't touch that; it will burn." The intention may be good, but it fails to achieve its purpose. The prohibition arouses curiosity, and fear of the devil holds very few people back. They would like to see him, if only to see what he looks like. And they are very surprised to find him not half as black as they thought.

Could we not also see another motive for this theory?

Could there also be another motive behind this theory?

There are persons who think every one in the wrong who is not of their opinion; so are not those who pretend that all communications are the work of the demon, moved by the fear of not finding the spirits agree with them on all points—on those that concern the interests of this world still more than those of the other? Not being able to deny the facts, they desire to present them in a terrifying manner; but this means has arrested it no more than the others. Where the fear of ridicule is powerless, we must be resigned to let matters take their course.

Some people think everyone who disagrees with them is wrong. Are those who claim that all communications are the work of the devil not driven by a similar fear? Might they fear that the spirits will not agree with them on every point? This may be especially true of matters concerning the interests of this world, even more than those of the next. Unable to deny the facts, they want to make them seem frightening. But this approach has done no more to stop it than the others. Where fear of ridicule has no power, we must accept that matters will take their course.

The Mussulman who should hear a spirit speak against the Koran, would assuredly think it a bad spirit; it would be the same with a Jew as to what respects certain laws of Moses. As to the Catholics, we heard one affirm that the communicating spirit could only be the devil, because it disagreed with him as to the temporal power, though, at the same time, preached only charity, tolerance, love of the neighbor, and the abnegation of the things of this world—all maxims taught by the Christ.

A Muslim who heard a spirit speak against the Koran would surely think it was a bad spirit. A Jew would think the same of a spirit that spoke against certain laws of Moses. As for Catholics, we heard one say that a communicating spirit could only be the devil. He said this because the spirit disagreed with him about temporal power. Yet the spirit preached only charity, tolerance, love of one's neighbor, and renunciation of worldly things. All these principles were taught by Christ.

Spirits being only the souls of men, and men not being perfect, it thence results that there are imperfect spirits, whose character is reflected in their communications. It is an incontestable fact, that there are among them bad, crafty, and profoundly hypocritical spirits, and against these we must be on our guard; but because we meet in the world with bad men, is it a reason for withdrawing ourselves from society? God has given us reason and judgment to appreciate spirits as well as men. The better means to provide against the dangers which the practice of Spiritism may present, is not to forbid it, but to make it understood. An imaginary fear impresses but for a moment, and affects but few; the reality, clearly demonstrated, is understood by all.

Spirits are only the souls of people, and people are not perfect. So some spirits are imperfect, and their character shows in their communications. It is an undeniable fact that some spirits are bad, crafty, and deeply hypocritical. We must guard against them. But just because we meet bad people in the world, should we withdraw from society? God has given us reason and judgment to assess spirits as well as people. The best way to guard against the dangers that practicing Spiritism may present is not to forbid it. It is to make it understood. An imaginary fear makes an impression for only a moment and affects only a few people. But when reality is clearly demonstrated, everyone understands it.

47. Optimist System. By the side of those who see in the phenomena only the action of demons, are others, who see in them only that of good spirits. They supposed, the soul being disengaged from matter, no vail existed for it; that it must have sovereign science and sovereign wisdom. Their blind confidence in this absolute superiority of the beings of the invisible world, has been a great source of many of the deceptions; they have learned, to their cost, to beware of certain spirits as well as of certain men.

47. Optimist System. Some people see only the work of demons in these phenomena. Others see only the work of good spirits. They supposed that once the soul was freed from matter, no veil remained for it. They believed it must possess complete knowledge and wisdom. Their blind faith in the absolute superiority of beings in the invisible world has led to many deceptions. They have learned, at their own expense, to beware of certain spirits as well as certain people.

48. Unisprit or Monosprit System. A variety of the optimist system consists in the belief that one single spirit communicates to men, and that this spirit is the Christ, who is the protector of the world. When we see communications of the most trifling kind, of a revolting grossness, full of malevolence and wickedness, it would be profanation and impiety to suppose they could emanate from the spirit of perfect goodness. If those who believe it had never had any save irreproachable communications, one might conceive their illusion; but most of them admit having had very bad ones, which they explain by saying that dictating to them absurd things is a trial the good spirit causes them to undergo: thus, while some attribute all communications to the devil, who may say good things to tempt them, others think Jesus alone is manifested, who may say bad things to try them. Between these two so opposite opinions, who will decide? Good sense and experience. We say experience, because it is impossible that those who express ideas so exclusive can have thoroughly viewed all sides.

48. Unisprit or Monosprit System. One version of the optimist system holds that only one spirit communicates with people. This spirit is Christ, the protector of the world. But some communications are utterly trivial, revoltingly crude, and full of malice and wickedness. It would be sacrilegious and impious to suppose they could come from the spirit of perfect goodness. If those who believe this had received only blameless communications, one could understand their mistake. But most admit that they have received very bad ones. They explain that the good spirit dictates absurd things to test them. Thus, some attribute all communications to the devil, who may say good things to tempt them. Others think Jesus alone communicates, and that he may say bad things to test them. Who will decide between these two opposite opinions? Common sense and experience. We say experience because those who hold such exclusive views cannot possibly have examined every side thoroughly.

When we bring forward the facts of identity, which show the presence of relations, friends, or acquaintances, by the manifestations, written, visual, or otherwise, they answer that it is always the same spirit,—the devil, according to some, the Christ, according to others,—who takes all forms; but they do not tell us why the other spirits cannot communicate—with what motive the Spirit of Truth should present himself under false appearances, to deceive a poor mother, making her falsely believe it is the child she laments. Reason refuses to admit that the Holy Spirit should be degraded to play such a comedy. Besides, is it not taking from Spiritism its greatest charm, the consolation of the afflicted, to deny the possibility of all other communication? Let us simply say that such a system is irrational, and cannot sustain a serious examination.

We present evidence that relatives, friends, or acquaintances are present in written, visual, or other manifestations. In response, our opponents say that it is always the same spirit taking every form. Some say it is the devil, while others say it is the Christ. But they do not tell us why other spirits cannot communicate. Nor do they explain why the Spirit of Truth would appear in disguise to deceive a grieving mother. Why would he make her falsely believe that he is the child she mourns? Reason cannot accept that the Holy Spirit would stoop to play such a part. Besides, doesn't denying the possibility of all other communication rob Spiritism of its greatest charm, its consolation for the grieving? Let us simply say that such a system is irrational and cannot withstand serious examination.

49. Multisprit or Polysprit System. All the systems we have passed in review, without excepting those in the negative, rest on some observation, though incomplete and badly interpreted. If a house is red on one side and white on the other, they who have seen only one side will affirm that it is white or that it is red; and they will be wrong and right: but he who has seen it on both sides will say it is red and white, and he alone will be right. The same in regard to the opinion formed of Spiritism; it may be true in certain lights, and false if we generalize from partial knowledge—if we take for the rule what is only the exception, for the whole what is only a part. This is why we say that whoever would seriously study this science should see much and for a long time: time alone will permit him to seize the details, to catch the delicate shades, to observe a multitude of characteristic facts, which will be as rays of light to him; but if he stops at the surface, he may carry away a premature, and, consequently, an erroneous judgment. Here are the general consequences deduced from a complete observation, and which now form the belief, we may say, of the majority of spiritists, for the restrictive systems are now but isolated opinions.

49. Multisprit or Polysprit System. All the systems we have reviewed, including those that deny the phenomena, rest on some observation. But the observations are incomplete and badly interpreted. Suppose a house is red on one side and white on the other. People who have seen only one side will say it is white or red. They will be both wrong and right. But someone who has seen both sides will say it is red and white. Only that person will be right. The same is true of opinions about Spiritism. An opinion may be true from certain perspectives but false if we generalize from partial knowledge. We may mistake the exception for the rule, or a part for the whole. That is why we say that anyone who wants to study this science seriously must observe much and for a long time. Only time will allow them to grasp the details, notice subtle distinctions, and observe many characteristic facts. These facts will be like rays of light to them. But if they look only at the surface, they may reach a premature and therefore mistaken judgment. Here are the general conclusions drawn from thorough observation. We may say that these conclusions now form the belief of most spiritists, because the restrictive systems are now only isolated opinions.

First. The spirit phenomena are produced by extra corporeal intelligences; in other words, by spirits.

First. Spirit phenomena are produced by intelligences outside the body. In other words, they are produced by spirits.

Second. Spirits constitute the invisible world; they are everywhere: space is peopled with them to infinity; there are some always around us, with whom we are in contact.

Second. Spirits make up the invisible world. They are everywhere, filling space without end. Some are always around us, and we are in contact with them.

Third. Spirits constantly react on the physical and on the moral world, and are one of the powers of nature.

Third. Spirits constantly influence the physical and moral worlds. They are one of the forces of nature.

Fourth. Spirits are not beings apart in nature; they are the souls of those who have lived on this earth, or in other worlds, and who have laid aside their corporeal envelop; from whence it follows that the souls of men are incarnated spirits, and that, in dying, we become spirits.

Fourth. Spirits are not a separate kind of being. They are the souls of those who lived on earth or in other worlds and have left their bodies behind. It follows that human souls are spirits in bodies, and that we become spirits when we die.

Fifth. There are spirits of all degrees of goodness and of malice, of knowledge and of ignorance.

Fifth. Spirits vary in how good or malicious they are, and in how much they know or do not know.

Sixth. They are all subject to the law of progress, and can all attain to perfection; but, as they have their free will, the time is more or less long, according to their efforts or otherwise.

Sixth. They are all subject to the law of progress, and all can reach perfection. But they have free will, so the time it takes depends on whether or not they make an effort.

Seventh. They are happy or unhappy according to the good or evil they have done during this life, and the degree of advancement they have reached. Happiness, perfect and without alloy, is the lot of those spirits only who have reached the supreme degree of perfection.

Seventh. They are happy or unhappy according to the good or evil they have done in this life and their degree of advancement. Only spirits who have reached the highest degree of perfection experience complete and unspoiled happiness.

Eighth. All spirits, under given circumstances, can manifest themselves to men: the number of those who can communicate is indefinite.

Eighth. Under certain circumstances, all spirits can make themselves known to people. There is no fixed number of spirits who can communicate.

Ninth. Spirits communicate through the intervention of mediums, who serve them as instruments and interpreters.

Ninth. Spirits communicate through mediums, who serve as their instruments and interpreters.

Tenth. The superiority or inferiority of spirits is recognized by their language: the good counsel only good, and say only good things; everything about them proves elevation; the bad deceive, and all their words bear the marks of imperfection and ignorance.

Tenth. You can tell whether spirits are superior or inferior by their language. Good spirits give only good advice and say only good things. Everything about them shows their higher nature. Bad spirits deceive, and all their words show signs of imperfection and ignorance.

The different degrees through which spirits pass are indicated in the Spirit Scale (Book on Spirits, Book 2, Chap. 1, No. 100). The study of this classification is indispensable to appreciate the nature of the spirits who manifest themselves, their good and bad qualities.

The different levels that spirits pass through are listed in the Spirit Scale (Book on Spirits, Book 2, Chap. 1, No. 100). Studying this classification is essential to understanding the nature of spirits who manifest themselves and their good and bad qualities.

50. System of the Material Soul consists only in a peculiar opinion on the inmost nature of the soul. According to this opinion, the soul and the périsprit are not distinct things; or, to speak more plainly, the périsprit is only the soul itself gradually purified by various transmigrations,—as alcohol is purified by various distillations,—while the spirit doctrine considers the périsprit only as the fluidic envelope of the soul or spirit. The périsprit being a matter, though very ethereal, the soul would thus be of a material nature, more or less essential, according to the degree of its purification. This system invalidates none of the fundamental principles of the spirit doctrine, for it changes in nothing the destiny of the soul: the conditions of its future happiness remain the same; the soul and the périsprit forming a whole under the name of spirit, as the germ and périsperm form one under the name of fruit, the whole question being reduced to considering the whole as homogeneous, instead of being found of two distinct parts. As may be seen, this is of little consequence, and we should not have mentioned it, had we not met persons disposed to see a new school in what is, definitively, but a simple interpretation of words. This opinion, a very restricted one; were it even more general, would no more constitute a schism between spiritists, than the two theories of the emission or the undulations of light make one among physicists. Those who would form a separate party for so trifling a question, would prove by that alone that they attach more importance to the accessory than to the principal, and that they are pressed to disunion by spirits who cannot be good; for good spirits never breathe spite and dissension: this is why we entreat all true spiritists to guard against similar suggestions, and not to attach to certain minutiae more importance than they deserve; the foundation is the essential point. Nevertheless, we will, in a few words, explain on what rests the opinion of those who consider the soul and the périsprit two distinct things. It is founded on the teachings of the spirits, who have never varied in that respect. We speak of enlightened spirits, for among them there are those who know no more about it than men, and some even less, while the contrary theory is a human conception. We have neither invented nor supposed the périsprit to explain the phenomena; its existence was revealed to us by spirits, and observation has confirmed us in it. (Book on Spirits, No. 93.) It rests also on the study of sensation among spirits (Book on Spirits, No. 257), and particularly on the phenomenon of tangible apparitions, which would involve, according to the other opinion, the solidification and the disintegration of the constituent parts of the soul, and, consequently, its disorganization. It would, besides, be necessary to admit that this matter, which can come within reach of the senses, is itself the intelligent principle, which is no more rational than to confound the body with the soul, or the clothing with the body. As to the innate nature of the soul, it is unknown to us. When we say it is immaterial, this must be understood in a relative and not an absolute sense, for absolute immateriality would be nothing; but the soul, or spirit, is something; we would say that its essence is so superior, that it has no analogy with what we call matter, and that so, for us, it is immaterial. (Book on Spirits, Nos. 23 and 82.)

50. The System of the Material Soul is simply a particular view of the soul’s innermost nature. According to this view, the soul and the périsprit are not distinct. More plainly, the périsprit is the soul itself, gradually purified through successive transmigrations, as alcohol is purified through successive distillations. Spirit doctrine, by contrast, regards the périsprit only as the fluidic envelope of the soul or spirit. The périsprit is matter, though very ethereal. On this view, then, the soul would be material in nature, more or less refined according to its degree of purification. This system invalidates none of the fundamental principles of spirit doctrine. It changes nothing about the soul’s destiny. The conditions for its future happiness remain the same. The soul and the périsprit form a whole called the spirit, just as the germ and périsperm form a whole called the fruit. The only question is whether this whole is uniform or made up of two distinct parts. As we can see, this is of little consequence. We would not have mentioned it if we had not met people inclined to see a new school in it. In the end, it is only a matter of interpreting words. Few people hold this view. Even if it were more widespread, it would no more cause a schism among spiritists than the two theories of light, emission and undulation, cause one among physicists. Anyone who formed a separate party over such a trivial question would show that they value the secondary more than the essential. They would also show that spirits who cannot be good are urging them to divide. Good spirits never inspire spite and discord. We therefore urge all true spiritists to guard against such suggestions. They should not give certain minutiae more importance than they deserve. The foundation is what matters. Nevertheless, we will briefly explain the basis for the view that the soul and the périsprit are distinct. It is based on the teachings of spirits, who have never changed their position on this point. We mean enlightened spirits. Some spirits know no more about the matter than humans do, and some know even less. The opposing theory, however, is a human idea. We did not invent or assume the périsprit to explain the phenomena. Spirits revealed its existence to us, and observation has confirmed it. (Book on Spirits, No. 93.) This view also rests on the study of sensation among spirits (Book on Spirits, No. 257), especially on the phenomenon of tangible apparitions. According to the opposing view, tangible apparitions would involve the solidification and disintegration of the soul’s constituent parts. The soul would consequently be disorganized. We would also have to accept that this matter, which our senses can perceive, is itself the intelligent principle. That is no more rational than confusing the body with the soul, or clothing with the body. As for the soul’s innate nature, it is unknown to us. When we say it is immaterial, this must be understood in a relative, not an absolute sense. Absolute immateriality would be nothing, but the soul, or spirit, is something. We mean that its essence is so superior that it bears no resemblance to what we call matter. In that sense, it is immaterial to us. (Book on Spirits, Nos. 23 and 82.)

51. Here is the answer given on this subject by a spirit.

51. Here is a spirit's answer on this subject.

"What some call périsprit is only what others call material fluidic envelope. I will say, to make myself understood in a more logical manner, that this fluid is the perfection of the senses—the extension of sight and ideas. I speak here of elevated spirits. As to the inferior spirits, the terrestrial fluids are still completely inherent in them: so it is matter, as you see. From thence the sufferings from hunger, from cold, &c., sufferings which superior spirits do not endure, because the terrestrial fluids are purified around the thought; that is to say, the soul. The soul, for its progress, always needs an agent; the soul without an agent is nothing for you, or, rather, cannot be conceived by you. The périsprit is, for us wandering spirits, the agent by which we communicate with you, whether indirectly by your body or your périsprit, or directly to your soul; from thence the infinite shades of mediums and communications. Now remains the scientific stand-point, that is, the very essence of the périsprit itself: this is another affair. Understand, first, morally, there remains only a discussion on the nature of fluids, which is inexplicable at present: science does not know it, but it will come to it if science will walk hand in hand with Spiritism. The périsprit may vary and change to infinity; the soul is the thought; it changes not its nature: in this go no further; it is a point which cannot be explained. Think you I do not search like you? You seek the périsprit, we the soul. Wait then. Lamenais."

"What some call périsprit is simply what others call the material fluidic envelope. To explain myself more logically, I would say that this fluid perfects the senses, extending sight and ideas. I am speaking here of elevated spirits. In inferior spirits, terrestrial fluids are still completely inherent. So, as you see, it is matter. These spirits suffer from hunger, cold, and so on. Superior spirits do not suffer these things, because the terrestrial fluids are purified around thought, that is, the soul. For the soul to progress, it always needs an agent. Without an agent, the soul is nothing to you, or rather, you cannot conceive of it. For us wandering spirits, the périsprit is the agent through which we communicate with you. We communicate indirectly through your body or your périsprit, or directly with your soul. This gives rise to the infinite shades of mediums and communications. There remains the scientific question of the very essence of the périsprit itself. That is another matter. First understand its moral aspect. Then all that remains is a discussion of the nature of fluids, which cannot be explained at present. Science does not know their nature, but it will discover it if it proceeds hand in hand with Spiritism. The périsprit can vary and change infinitely. The soul is thought. Its nature does not change. Go no further on this point, for it cannot be explained. Do you think I am not searching as you are? You seek the périsprit, and we seek the soul. So wait. Lamenais."

Thus spirits, who may be considered advanced, have not yet fathomed the nature of the soul: how can we do it? It is, then, loss of time to attempt to investigate first principles, which, as it is said in the Book on Spirits (Nos. 17, 49), are God's secrets. To pretend, by the aid of Spiritism, to pry into what is not yet within the province of humanity, is to turn it from its true aim; it is like the child who would know as much as an old man. Let man use Spiritism for his moral development: that is the essential point: anything more is only a sterile, and often vain curiosity, whose satisfaction would not gain him one step in advance; the only way to advance is to become better. The spirits who dictated the book which bears their name, proved their wisdom, in keeping themselves, in all that concerns the rudiments of things, within the limits which God permits not to be crossed, leaving to systematist and presumptuous spirits the responsibility of erroneous theories more seductive than solid, and which will some day fall before reason like so many others issued from human brains. They have said only exactly what was necessary to make man understand the future that awaits him, and by that to encourage him to good. (See Part 2, Chap. 1, Action of Spirits on Matter.)

Even spirits who may be considered advanced have not yet understood the nature of the soul. How, then, can we understand it? It is a waste of time to investigate first principles. As the Book on Spirits (Nos. 17, 49) says, they are God's secrets. To use Spiritism to probe into what is not yet within humanity's reach is to turn it away from its true purpose. It is like a child trying to know as much as an old man. Let people use Spiritism for their moral development. That is what matters most. Anything beyond that is only a fruitless and often vain curiosity. Satisfying it would not advance them one step. The only way to advance is to become better. The spirits who dictated the book that bears their name showed their wisdom. In everything concerning the foundations of things, they kept within the limits God does not permit anyone to cross. They left systematic and presumptuous spirits responsible for mistaken theories that are more appealing than sound. Someday these theories will fall before reason, like so many others born in human minds. They said only what was needed to help people understand the future that awaits them and thus encourage them to do good. (See Part 2, Chap. 1, Action of Spirits on Matter.)