Meetings and Spiritist Societies

324. Great advantages may be derived from spiritist reunions, through reciprocal interchange of thought, questions and remarks that each one may make, and from which all may profit; but in order to draw from them all desirable fruit, they require special conditions, which we will examine, for it is wrong to liken them to ordinary societies. Reunions being collective wholes, consequently the preceding instructions naturally concern them; they should take the same precautions and guard against the same dangers as individuals: therefore we have placed this chapter last.

324. Spiritist gatherings can be very beneficial. Participants can exchange ideas, ask questions, and make comments that benefit everyone. But to gain all the benefits these gatherings can offer, certain conditions are necessary. We will examine these conditions, because it is wrong to treat spiritist gatherings like ordinary social groups. Since gatherings are made up of individuals, the preceding instructions naturally apply to them. Gatherings should take the same precautions and guard against the same dangers as individuals. That is why we have placed this chapter last.

Spiritist reunions have very different characters, according to the end therein proposed, and their quality must, for the same cause, also differ. According to their nature, they may be frivolous, experimental, or instructive.

Spiritist gatherings vary greatly in character according to their purpose. Their quality also differs for the same reason. Depending on their nature, they may be frivolous, experimental, or instructive.

325. Frivolous reunions are composed of persons who see only the jesting side of the manifestations, who are amused with the humor of the trifling spirits, who are very fond of these assemblies, where they have full liberty to say what they please, and are not considered at fault. In these reunions nonsense of all kinds is asked; here is where they expect fortunetelling of the spirits, where they put their perspicacity to the proof to guess ages, what they have in their pockets, to detect little secrets, and a hundred other things of like importance.

325. Frivolous gatherings consist of people who see only the amusing side of the manifestations. They enjoy the humor of the trivial spirits, who are very fond of these gatherings. There, the spirits are free to say whatever they please without being blamed. At these gatherings, people ask all kinds of silly questions. They expect the spirits to tell fortunes and test their insight. They ask them to guess ages, say what people have in their pockets, uncover little secrets, and do a hundred other things of similar importance.

These reunions are of little consequence; but as the trifling spirits are often very intelligent, and are usually in an easy and jovial mood, they often produce in them very curious things, from which an observer may draw profit; he who has seen only that, and should judge the world of spirits from that sample, would have as false an idea of it as one who should judge the whole society of a great city by the inhabitants of a certain part of it. Simple good sense tells us that elevated spirits cannot enter such reunions, where the spectators are no more serious than the actors. If persons desire to engage in futile things, they must frankly call trifling spirits, as they would call jesters, to amuse a society; but there would be profanation in inviting thither venerated names,—to mingle the sacred with the profane.

These gatherings are of little importance. But frivolous spirits are often very intelligent and usually cheerful and relaxed. They often produce very curious things at these gatherings, which an observer may learn from. Someone who had seen only these gatherings would gain a false idea of the spirit world by judging it from them. It would be like judging the whole society of a great city by the people living in one part of it. Simple common sense tells us that elevated spirits cannot attend such gatherings, where the spectators are no more serious than the performers. If people wish to engage in frivolous things, they should openly call on frivolous spirits to amuse the company, as they would call on jesters. But inviting revered spirits to such gatherings would be a profanation. It would mix the sacred with the profane.

326. Experimental reunions have more especially for their object the production of physical manifestations. For many persons this is a more amusing than instructive spectacle; skeptics come from them more astonished than convinced, when they have seen nothing else, and their whole thoughts are turned toward seeking out frauds, for, not understanding any of it, they willingly suspect subterfuges. It is otherwise with those who have studied; they already understand the possibility, and positive facts afterward achieve or finish their conviction; if there should be fraud, they would be safe to discover it.

326. Experimental gatherings are mainly intended to produce physical manifestations. For many people, this is a more entertaining than instructive spectacle. Skeptics who see nothing else leave more astonished than convinced. They focus entirely on looking for fraud because they do not understand what they have seen and readily suspect trickery. It is different for those who have studied the subject. They already understand that such manifestations are possible, and the actual facts then establish or complete their conviction. If there were fraud, they would be sure to discover it.

Yet there is a use in these experiments that no one should despise, for they were the means of discovering the laws that rule in the invisible world; and for many they are certainly a powerful means of conviction; but we maintain that they alone could no more initiate the science of Spiritism, than an ingenious piece of mechanism could make us understand mechanics, were we unacquainted with its laws; if they were always conducted with method and prudence, better results would be obtained. We shall return to this subject.

Yet these experiments have a use that no one should dismiss. They helped us discover the laws that govern the invisible world. For many people, they are certainly a powerful way to become convinced. But we maintain that the experiments alone could not establish the science of Spiritism. They could no more do so than an ingenious machine could teach us mechanics if we did not know its laws. If the experiments were always conducted methodically and carefully, they would produce better results. We will return to this subject.

327. Instructive reunions have quite another character, and as these are where true instruction can be received, we shall insist strongly on the conditions they ought to fill.

327. Instructive meetings are quite different. True instruction can be received at these meetings, so we will emphasize the conditions they must meet.

The first of all is, to be serious in the full acceptation of the word. We should remember that the spirits addressed are of a very special nature; that the sublime cannot be allied to the trivial, nor the good to the bad; if we desire to obtain good things, we must address good spirits; but to ask of good spirits is not sufficient; express conditions are necessary, to be in propitious conditions, so that they may want to come; but superior spirits will no more come into the assemblies of trifling and superficial persons than they would have come there during their lives.

The first requirement is to be serious in every sense of the word. We should remember that the spirits we address are of a very special nature. The sublime cannot be joined with the trivial, nor the good with the bad. If we want to obtain good things, we must address good spirits. But asking good spirits is not enough. Certain conditions are necessary, so that they will want to come. Superior spirits will not come to gatherings of frivolous and superficial people, just as they would not have attended them during their lives.

A society is truly serious only on condition of being engaged in useful things, to the exclusion of all others; if it aspire to obtain extraordinary things, for curiosity or pastime, the spirits who produce them will come, but the others will withdraw. In a word, whatever may be the character of a reunion, it will always find spirits ready to second its tendencies. A serious reunion turns aside from its end, if it leaves instruction for amusement. Physical manifestations, as we have said, have their use; let those who wish to see them go to experimental reunions: let those who desire to understand go to reunions for study; thus both will be able to complete their spirit teachings, as, in the study of medicine, some take the course, others clinics.

A society is truly serious only if it devotes itself exclusively to useful things. If it seeks extraordinary things out of curiosity or for entertainment, the spirits who produce them will come. But the other spirits will withdraw. In short, whatever the character of a gathering, it will always find spirits ready to support its aims. A serious gathering strays from its purpose if it turns from instruction to amusement. As we have said, physical manifestations have their uses. Those who wish to see them should attend experimental gatherings. Those who wish to understand should attend study gatherings. In this way, both can complete their spiritual education, just as some medical students take courses while others attend clinics.

328. Spirit instruction comprises not only the moral teachings given by the spirits, but, still more, the study of facts; here belong the theory of all the phenomena, the inquiry into causes, and consequently, the verification of what is possible and what is not; in a word, the observation of all that can advance science. But it would be a mistake to suppose that the facts are limited to the extraordinary phenomena; that those which strike the senses most forcibly are alone worthy of attention; at every step in the intelligent communications, which men united for study must not neglect, are met these facts, impossible to enumerate, springing from a host of unforeseen circumstances; though less salient, they are none the less of the highest interest for the observer, who finds therein either the confirmation of a known principle, or the revelation of a new one, which brings him still further into the mysteries of the invisible world: there also is philosophy.

328. Instruction from spirits includes not only their moral teachings, but, even more, the study of facts. This study includes the theory of all the phenomena and the investigation of their causes. It also includes checking what is possible and what is not. In short, it includes observing everything that can advance science. But it would be a mistake to think that the facts are limited to extraordinary phenomena. Nor are the phenomena that most strongly strike the senses the only ones worth attention. Facts appear at every step in intelligent communications, which people gathered for study must not neglect. These facts are impossible to list and arise from countless unforeseen circumstances. Though less striking, they are still of the greatest interest to the observer. They confirm a known principle or reveal a new one, leading the observer further into the mysteries of the invisible world. Here, too, there is philosophy.

329. Reunions for study are especially useful for mediums, for intelligent manifestations, particularly for those who desire to perfect themselves, and who do not go to them with a foolish presumption of infallibility. One of the greatest dangers of mediumship is, we have said, obsession and fascination; they can thoroughly delude the medium as to the merit of what he obtains, and it may well be understood that the deceiving spirits have full scope when their interpreter is blinded; for this reason, they remove their medium from all criticism: if necessary, they produce in him an aversion even to being enlightened; by means of isolation and fascination, they can make him accept anything they choose.

329. Study meetings are especially useful for mediums who receive intelligent manifestations. They are particularly useful for those who want to improve and do not foolishly presume themselves infallible. As we have said, obsession and fascination are among the greatest dangers of mediumship. They can completely deceive a medium about the value of what he receives. Deceiving spirits can act freely when their interpreter is blinded in this way. For this reason, they keep their medium away from all criticism. If necessary, they even make him unwilling to be enlightened. Through isolation and fascination, they can make him accept anything they choose.

We cannot too often repeat it, here is not only the stumbling-block, but the danger; yes, we say it, a real danger. The only means of escaping it is the censorship of disinterested and kind-hearted persons, who, judging the communications with coolness and impartiality, may open his eyes, and make him see what he cannot see of himself. Every medium who fears this judgment is already on the road to obsession; he who believes the light is made only for him, is completely under the yoke; if he takes remarks in ill part, repulses, is irritated by them, there can be no doubt of the bad nature of the spirit who assists him. We have said, a medium may lack the knowledge necessary to understand errors; he may be deluded by big words and pretentious language, be led astray by sophisms, and that in all sincerity; therefore, in default of his own light, he should modestly have recourse to that of others, according to these two adages, that four eyes see better than two, and that no one is a good judge for his own cause. In this point of view, reunions are of very great utility for a medium, if he is sufficiently sensible to listen to advice; because he may find in them persons more clairvoyant than himself, who can seize the most delicate shades by which a spirit may betray his inferiority.

We cannot repeat this too often: here lies not only the stumbling block, but the danger. Yes, we say it is a real danger. The only way a medium can escape it is through the scrutiny of impartial, kindhearted people. They can judge the communications calmly and fairly. They can open his eyes and help him see what he cannot see for himself. Every medium who fears this judgment is already on the road to obsession. Anyone who believes that enlightenment is meant only for him is completely under its yoke. If he takes criticism badly, rejects it, or becomes irritated by it, there can be no doubt. The spirit assisting him is evil. As we have said, a medium may lack the knowledge needed to recognize errors. He may be fooled by grand words and pretentious language, or led astray by false arguments, while acting in all sincerity. So, if his own understanding is not enough, he should humbly seek the understanding of others. As the two sayings go, four eyes see better than two, and no one is a good judge of his own case. In this respect, gatherings are very useful for a medium, if he is sensible enough to listen to advice. There he may find people more perceptive than himself. They can detect the subtlest signs by which a spirit may reveal its inferiority.

Every medium who sincerely desires not to be the plaything of a lie, should try to be developed in serious reunions, and bring there what he obtains in private; accept with gratitude—solicit even—critical examination of the communications he receives; if he is the dupe of deceiving spirits, it is the surest means of getting rid of them, and of proving to them that they cannot delude him. It is so much the worse for a medium who is irritated by criticism, as his self-love is not at all engaged, since what he says is not his own, and he is no more responsible for it than if he should read the verses of a bad poet.

Every medium who sincerely wants to avoid being deceived should develop their abilities in serious gatherings. They should bring to those gatherings what they receive in private. They should gratefully accept, and even invite, critical examination of the communications they receive. If deceiving spirits are tricking the medium, this is the surest way to get rid of them. It also shows the spirits that they cannot deceive the medium. It is all the worse for a medium who resents criticism. Their pride should not be at stake, because what they say is not their own. They are no more responsible for it than they would be for reading the verses of a bad poet.

We have insisted on this point, because, a stumbling-block for mediums, it is also one for reunions, to which it is of great importance not lightly to confide in all the interpreters of the spirits. The assistance of any obsessed or fascinated medium would be more injurious than useful; it should not be accepted. We think we have so fully entered into their development, that it will be impossible to mistake the characteristics of obsession, if the medium cannot recognize it himself; one of the most salient points is the supposition that he alone of all the world is right. Obsessed mediums, who will not be convinced, are like those sick persons who are deluded as to the state of their health, and are lost for want of submitting to salutary regimen.

We have emphasized this point because it is a stumbling block for mediums and for gatherings. It is very important that gatherings not readily trust every interpreter of spirits. The help of an obsessed or fascinated medium would do more harm than good. It should not be accepted. We believe we have explained the development of obsession so fully that its signs cannot be mistaken, even if the medium cannot recognize them. One of the clearest signs is the belief that the medium alone is right and everyone else is wrong. Obsessed mediums who refuse to be convinced are like sick people who deceive themselves about their health. They perish because they do not follow a beneficial treatment.

330. A serious reunion should propose to itself, especially, to drive away lying spirits; it would be an error to suppose its aim and the quality of its mediums a safeguard from them; nothing will save it unless it be itself in favorable conditions.

330. A serious gathering should make it a priority to drive away lying spirits. It would be a mistake to think its purpose and the quality of its mediums protect it from them. Nothing will protect the gathering unless its own conditions are favorable.

In order perfectly to comprehend what happens under these circumstances, we beg the reader to turn to what has been said, No. 331, on the Influence of the Surroundings. Each individual is surrounded by a certain number of invisible acolytes, who are identified with his character, his tastes, and his inclinations: thus, each person who enters a reunion brings with him spirits who are in sympathy with him. According to their number and nature, these acolytes may exercise a good or bad influence on the assembly, and on its communications. A perfect reunion would be that in which all the members, animated by an equal love of good, would bring with them only good spirits; in default of this perfection, the better would be where the good would preponderate over the evil. This is too logical to need that we should insist upon it.

To fully understand what happens in these circumstances, we ask readers to return to No. 331, on the Influence of the Surroundings. Each person is surrounded by a number of invisible companions who share their character, tastes, and inclinations. Thus, everyone who enters a gathering brings spirits who are in sympathy with them. Depending on their number and nature, these companions may have a good or bad influence on the gathering and its communications. In a perfect gathering, all the members would be inspired by an equal love of good. They would bring only good spirits with them. Short of this perfection, a better gathering would be one where good outweighs evil. This is too logical to need further explanation.

331. A reunion is a collective being, whose qualities and properties are the result of those of its members, and form, as it were, a bundle, and this bundle will have as much more force as it may be more homogeneous. If our readers have thoroughly understood what has been said (No. 282, Question 5) on the manner in which spirits are warned of our call, they easily comprehend the power of the association of thought in the assistants. If the spirit is, in some sort, struck by the thought as we are by the voice, twenty persons, being united in the same intention, will necessarily have more force than one alone; but that all these things may tend toward the same end, they must vibrate in unison; let them be commingled, as it were, in a one, which cannot be done without concentration of thought.

331. A gathering is a collective being. Its qualities and properties result from those of its members. They form, as it were, a bundle, which is stronger the more uniform it is. We have explained how spirits are alerted when we call them (No. 282, Question 5). Readers who have fully understood this will easily understand the power of shared thought among those present. A spirit is affected by thought in much the same way we are affected by a voice. If so, twenty people united in the same intention will necessarily have more force than one person alone. But for all their thoughts to serve the same purpose, they must vibrate in unison. They must blend, as it were, into one, which cannot happen without concentration of thought.

Then, again, the spirit, entering a completely sympathetic circle, is more at his ease; finding there only friends, he comes more willingly, and is more disposed to answer. Any person who has attentively watched intelligent spirit manifestations, must have become convinced of this truth.

Also, a spirit feels more at ease in a completely sympathetic circle. Finding only friends there, he comes more willingly and is more ready to answer. Anyone who has carefully observed intelligent spirit manifestations must be convinced of this truth.

If the thoughts are divergent, the result will be a clashing of ideas disagreeable for the spirit and injurious to the manifestations. It is the same with a man addressing an assembly; if he feel all the thoughts to be sympathetic and kindly to him, the impression he receives will react on his own ideas, and give them more fervor; the unanimity of the assembly exercises on him a kind of magnetic action, which doubles his means, while indifference or hostility troubles or paralyzes him; so actors are inspired by plaudits; and spirits, being much more impressionable than human beings, are very much more sensitive to the influence of the surroundings.

If the thoughts differ, the resulting clash of ideas will be unpleasant for the spirit and harmful to the manifestations. The same is true of a man addressing an audience. If he feels that all their thoughts are sympathetic and kind toward him, that impression will affect his own ideas. It will give them more fervor. The audience’s unity has a kind of magnetic effect on him, doubling his abilities. Indifference or hostility, on the other hand, disturbs or paralyzes him. In the same way, applause inspires actors. And spirits are much more sensitive than human beings, so they are much more affected by their surroundings.

Every spiritist reunion should tend as much as possible to homogeneity; of course it is understood that we speak of those that would achieve serious and truly useful results; if they desire simply to receive communications, without caring for the quality of those who give them, it is evident that all these precautions are not necessary; but then they should not complain of the quality of the product.

Every spiritist gathering should be as uniform as possible. Of course, this applies to gatherings that aim for serious and truly useful results. If participants simply want to receive communications, regardless of the quality of the spirits who give them, these precautions are clearly unnecessary. But then they should not complain about the quality of the results.

332. Concentration and communion of thought being the essential conditions of every serious reunion, it can be seen that too many assistants must be one of the causes most directly adverse to homogeneity. There is, certainly, no absolute limit to this number; and a hundred persons, sufficiently collected and attentive, will be better than ten inattentive and noisy; but it is also evident that the greater the number the more difficult to comply with the conditions. It is, besides, a fact proved by experience, that the small private circles are always more favorable for beautiful communications, for reasons already mentioned.

332. Concentration and a shared focus are essential to every serious gathering. So it is clear that too many attendees can be a major obstacle to unity. There is certainly no fixed limit on the number. A hundred people who are sufficiently focused and attentive are better than ten who are inattentive and noisy. But the more people there are, the harder it is to meet these conditions. Experience also shows that small private circles are always more favorable for beautiful communications, for reasons already mentioned.

333. There is still another not less necessary point: the regularity of the reunions. In all there are always spirits that may be called habitués: we do not mean those spirits that may be found everywhere, and mingling themselves in everything; but those who are either spirit protectors, or those who are most often interrogated. It must not be supposed that these spirits have naught else to do but to listen to us; they have their occupations, and may, besides, be in conditions unfavorable for invocation. When the reunions take place on fixed days and hours, they manage accordingly, and are rarely absent. There are some who are extreme in punctuality; they take offense at a quarter of an hour's delay, and if they themselves set the time of beginning, it is in vain to call them even a few minutes sooner. Let us add that, as well as the spirits prefer regularity, those who are truly superior are not tenacious on this point. The exaction of a rigorous punctuality is a sign of inferiority, like everything puerile. Beyond the devoted hours, they can come, and do come, even willingly, if the end is useful; but nothing is more injurious to good communications than to call them at random, when the fancy takes us, and especially without a serious motive; as they are not bound to submit to our caprices, they might very well not trouble themselves; then others are sure to take their places.

333. Another equally necessary point is holding meetings regularly. At every meeting there are spirits who may be called habitués: We do not mean spirits who are everywhere and interfere in everything. We mean the protecting spirits or those who are questioned most often. We must not suppose that these spirits have nothing else to do but listen to us. They have their own occupations and may also be in conditions unfavorable for being called. When meetings take place on fixed days and at fixed hours, they arrange their affairs accordingly. They are rarely absent. Some spirits are extremely punctual. They take offense at a delay of fifteen minutes. If they set the starting time themselves, it is useless to call them even a few minutes early. Although spirits prefer regularity, those who are truly superior do not insist on it. Demanding strict punctuality is a sign of inferiority, like anything childish. Outside the appointed hours, they can and do come, even willingly, if the purpose is useful. But nothing is more harmful to good communications than calling them at random, whenever we feel like it, especially without a serious reason. They are not bound to indulge our whims, so they may well not bother to come. Then others are sure to take their places.

334. All that we have said of reunions in general applies to regularly-constituted societies, which, besides, have to contend with some special difficulties, which are born of the very tie that unites the members.

334. Everything we have said about gatherings in general applies to formally established societies. These societies also face special difficulties arising from the very bond that unites their members.

Advice on their organization having been asked of us several times, we will here recapitulate it in a few words.

We have been asked several times for advice on their organization, so we will summarize it briefly here.

Spiritism, but lately born, is still too diversely appreciated, too little understood in its essence, by a great number of believers, to afford a powerful bond between the members of what may be called an association. This bond may exist between those who perceive its moral end, understand it, and apply it to themselves. Between those who see only facts more or less curious, there can be no serious bond; putting facts above principles, a simple divergence in the manner of viewing them may be a cause of division. It is not the same with the first mentioned, for there cannot be two ways of looking at moral questions: also, it must be remarked, that wherever they meet a reciprocal confidence attracts them to each other; the mutual benevolence that reigns among them banishes the uneasiness and constraint born of sensitiveness, of the pride that is offended at the least contradiction, of the egotism that takes everything to itself. A society where such sentiments reign supreme, where all are united for the purpose of being instructed by the teachings of the spirits, and not in the hope of seeing things more or less interesting, or to make one's own opinion prevail,—such a society, we say, would not only contain the elements of life, but would be indissoluble. Again, the difficulty of bringing together numerous homogeneous elements for this purpose, moves us to say that, in the interest of study, and for the good of the thing even, spirit reunions should be multiplied in small groups, rather than in large agglomerations. These groups, corresponding, visiting, transmitting their observations, may now form the nucleus of the great spiritist family, that will, some day, bring together all opinions, and unite all men in one sentiment of fraternity, sealed by Christian charity.

Spiritism is still new. Many believers understand it in different ways and know too little about its essence. It cannot yet provide a strong bond among the members of what might be called an association. Such a bond can exist among those who see its moral purpose, understand it, and apply it to themselves. But there can be no serious bond among those who see only facts of varying interest. They put facts above principles, so a simple difference in how they view those facts may divide them. It is different for those who understand Spiritism's moral purpose. There cannot be two ways of looking at moral questions. Wherever such people meet, mutual trust draws them together. Their kindness toward one another dispels the uneasiness and restraint born of oversensitivity. It also dispels the uneasiness and restraint caused by pride offended by the slightest disagreement, and by selfishness that takes everything personally. Imagine a society ruled by such feelings. Everyone would come together to learn from the teachings of the spirits. They would not come hoping to see things of varying interest or to make their own opinions prevail. Such a society, we say, would have the elements needed to sustain it. It would also be indissoluble. It is difficult to bring together large numbers of like-minded people for this purpose. So, in the interest of study and for the good of Spiritism itself, we believe spirit meetings should multiply in small groups rather than large gatherings. These groups can correspond, visit one another, and share their observations. They may now form the nucleus of the great spiritist family. One day, that family will bring together all opinions and unite all people in a spirit of brotherhood, sealed by Christian charity.

335. We have seen the importance of uniformity of sentiment for obtaining good results; the greater the number, the more difficult, necessarily, will it be to obtain this uniformity. In small committees they know each other better, and are more sure of the elements introduced; silence and concentration are more easy, and all are like one family. Large assemblies exclude intimacy by the variety of the elements of which they are composed; they require special locations, pecuniary resources, and an administrative machinery useless in small groups: diversity of character, of ideas, of opinions, is better displayed, and offers to the meddling spirits greater facility for sowing discord. The more numerous, the more difficult to satisfy every one; each one wants the work directed according to his liking, that the society should prefer those subjects most interesting to him: some think that their membership gives them the right to have everything their own way; thence disagreements, a sensation of uneasiness, which, sooner or later, leads to disunion, then dissolution—the fate of all societies, whatever their object. Small committees are not subject to the same fluctuations; the fall of a large society would be an apparent check to the cause of Spiritism, and its enemies would not fail to take advantage of it; the dissolution of a small group would pass unnoticed; and then, if one is dispersed, twenty more would be formed beside it: also, twenty groups, of from fifteen to twenty, will obtain more and do more for propagation than an assembly of three or four hundred persons.

335. We have seen how important agreement in feeling is for obtaining good results. The larger the group, the harder it will necessarily be to achieve that agreement. In small groups, people know each other better and can be more certain about whom they admit. Silence and concentration are easier, and everyone is like one family. Large assemblies lack intimacy because they bring together such a variety of people. They require special meeting places, financial resources, and an administrative structure that small groups do not need. Differences in character, ideas, and opinions are more visible, giving meddling spirits more opportunity to sow discord. The larger the group, the harder it is to satisfy everyone. Each person wants the work directed to their liking and the society to favor the subjects that interest them most. Some think membership gives them the right to have everything their own way. This leads to disagreements and a sense of unease. Sooner or later, these lead to division and then dissolution, the fate of all societies, whatever their purpose. Small groups are not subject to the same changes. The collapse of a large society would seem to set back the cause of Spiritism, and its enemies would surely take advantage of it. The dissolution of a small group would pass unnoticed. If one group breaks up, twenty more will form alongside it. Moreover, twenty groups of fifteen to twenty people will accomplish more and do more to spread Spiritism than an assembly of three or four hundred people.

It will, doubtless, be said that the members of a society who would act in such a manner would not be real spiritists, since the first duty the doctrine imposes is charity and benevolence. That is perfectly true; those who do this are spiritists in name rather than in fact; they do not assuredly belong to the third category (see No. 28); but who can say they are not in some sense spiritists? This consideration is not without gravity.

No doubt, some will say that society members who act this way are not true spiritists. After all, the doctrine's first duty is charity and goodwill. That is perfectly true. Those who act this way are spiritists in name rather than in practice. They certainly do not belong to the third category (see No. 28). But who can say they are not spiritists in some sense? This is a serious matter.

336. Let us not forget that Spiritism has enemies interested in opposing it, and who view its success with anger: the most dangerous are not those who attack it openly, but those who act in the dark—those who caress with one hand and mangle with the other. These malevolent beings creep in wherever they hope to do harm; as they know that union is strength, they endeavor to destroy by throwing in brands of discord. Who, then, can say that those who, in reunions, sow trouble and dissension, are not agents of those who are interested in disorder? Certainly they are neither true nor good spiritists; they can never do good, but they can do much harm. It may easily be seen that they have infinitely greater facilities to insinuate themselves into large reunions than into small committees, where all know each other; under cover of their secret plots, they sow doubt, distrust, and disaffection; under an appearance of hypocritical interest, they criticise everything, form conventicles and coteries, which soon break up the harmony of the whole: this is what they desire. To appeal to sentiments of charity and fraternity with such persons is like talking to persons willfully deaf, for their aim is precisely to destroy those sentiments, the greatest obstacles to their plots. This state of things, grievous in all societies, is still more so in those of spiritists, because, if they do not lead to a rupture, they cause a preoccupation incompatible with concentration and attention.

336. Let us not forget that Spiritism has enemies who have an interest in opposing it and resent its success. The most dangerous are not those who attack it openly, but those who act in secret. They caress with one hand and wound with the other. These malicious beings creep in wherever they hope to do harm. They know that unity is strength, so they try to destroy it by stirring up discord. Who can say that those who sow trouble and dissension at meetings are not agents of those who want disorder? Certainly, they are neither true nor good spiritists. They can never do good, but they can do much harm. They can clearly slip into large meetings far more easily than into small committees where everyone knows everyone else. Through secret plots, they sow doubt, distrust, and discontent. Pretending to be concerned, they criticize everything and form cliques and factions. These soon destroy the harmony of the whole group, which is just what they want. Appealing to their sense of charity and fraternity is like talking to people who deliberately refuse to hear. Their very aim is to destroy those feelings, the greatest obstacles to their plots. This situation is painful in any society, but even more so in societies of spiritists. Even if it does not cause a split, it creates worries that prevent concentration and attention.

337. It may be said, if the reunion is on the wrong road, have not discreet and well-intentioned men the right of criticism? and should they let the evil go on saying nothing, by their silence approving? Without doubt it is their right; more, it is a duty; but if their intention be really good, they will offer their advice in a seemly and kindly manner, openly, and not in secret; if it is not followed, they withdraw; for one cannot imagine a well-intentioned person remaining in a society where things are done that do not suit him.

337. Someone may ask: If the group is on the wrong path, don't thoughtful, well-meaning people have a right to criticize? Should they let the harm continue without speaking up, giving their approval through silence? They certainly have that right. More than that, it is their duty. But if their intentions are truly good, they will offer their advice politely and kindly, openly rather than in secret. If their advice is not followed, they leave. For it is hard to imagine a well-meaning person staying in a society where things are done in ways they do not approve of.

It may, then, be established as a principle, that whoever, in a spiritist reunion, causes disorder or disunion, openly or secretly, by any means whatever, is either a designing agent, or, at least, a very bad spiritist, of whom they cannot too soon rid themselves; but the obligations that bind the members are often obstacles to this; and for this reason it is best to avoid all indissoluble engagements: good men are always sufficiently bound, bad men always too much so.

We can therefore establish a principle. Anyone who causes disorder or division at a spiritist meeting is either a scheming agent or, at best, a very bad spiritist. This applies whether they act openly or secretly, and whatever means they use. The group cannot get rid of such a person too soon. But the obligations binding members often make this difficult. For this reason, it is best to avoid any commitments that cannot be ended. Good people are always sufficiently bound, and bad people are always bound too tightly.

338. Besides men notoriously malevolent who intrude into reunions, there are those who, by their character, bring trouble with them wherever they are; so that we cannot be too circumspect with regard to the new elements introduced. The most troublesome, in such cases, are not those ignorant of the matter, nor even those who do not believe; conviction is acquired only by experience, and there are persons who sincerely desire to be enlightened. Those of whom it is necessary to beware are systematists, skeptics who doubt everything, even the evidence; the vain, who think they alone have the true light, wish to impose their opinion on every one, and look with disdain on all who do not think like themselves. Do not allow yourselves to be deceived by their pretended desire for enlightenment; more than one would be sorry to be forced to acknowledge himself deceived; beware, especially, of those insipid talkers, who always want the last word, and of those who are only pleased when contradicting; both waste the time for others, while not profiting by it themselves: spirits do not like useless words.

338. Besides people who are known to be malicious and intrude on meetings, others bring trouble wherever they go because of their character. So we cannot be too careful about whom we admit. The most troublesome are not those who know nothing about the subject, or even those who do not believe. Conviction comes only through experience, and some people sincerely want to learn. The people to beware of are those wedded to their own theories, skeptics who doubt everything, even the evidence, and vain people. The vain think they alone know the truth, want to impose their opinions on everyone, and look down on anyone who thinks differently. Do not be deceived by their supposed desire to learn. More than one would be sorry to be forced to admit being mistaken. Beware especially of dull talkers who always want the last word and those who are happy only when contradicting others. Both waste other people’s time without benefiting from it themselves. Spirits do not like useless words.

339. In view of the necessity of avoiding every cause of trouble and distraction, a spiritist society about to organize should turn its attention especially to measures that will deprive the fomentors of discord of the means of doing injury, and give the greatest facility for their removal; small reunions need only a very simple disciplinary rule for the order of the séances; regularly constituted societies require a more complete organization: the best will be where the wheels are the least complicated.

339. A spiritist society being formed must avoid every cause of trouble and distraction. It should therefore focus on preventing people who stir up discord from doing harm and on making them as easy to remove as possible. Small gatherings need only simple rules to keep order during séances. Formally established societies need a more complete organization. The best organization will be the least complicated.

340. Small and large societies, and all reunions, whatever be their importance, have to contend with another danger. The fomentors of discord are not only within them, they are in the invisible world as well. As there are spirit protectors for societies, cities, and nations, so bad spirits attach themselves to groups as to individuals; they first attack the weakest, the most accessible, of whom they endeavor to make instruments, and gradually try to circumvent the masses; for their wicked joy increases according to the number they can subjugate. So, whenever one person of a group has fallen into a snare, say at once, an enemy is in the camp,—a wolf in the sheepfold,—and we must be on our guard, for it is most probable he will multiply his attempts; if he is not discouraged by an energetic resistance, the obsession then becomes like a contagious disease, which is manifested among the mediums by perturbation of mediumship, and among others by hostility of sentiment, perversion of the moral sense, and a breaking up of the harmony. As the most powerful antidote to this poison is charity, it is charity they will seek to stifle. No waiting until the evil has become incurable in order to bring a remedy for it, no waiting even for the symptoms, but by every means endeavor to prevent it; for this there are two efficacious means, that may be well employed: prayer from the heart, and the attentive study of the least signs that reveal the presence of deceiving spirits; the first attracts good spirits who zealously assist those who second them by confidence in God; the other proves to the bad ones that they have to do with persons clear-sighted and sensible enough not to allow themselves to be deceived. If one of the members yields to the influence of the obsession, every effort, from the first symptoms, should tend to open his eyes, lest the evil should increase, then to convince him that he is deceived, and lead him to desire to second those who wish to help him.

340. Societies of all sizes and all gatherings, whatever their importance, face another danger. Those who stir up discord are not only among their members. They are also in the invisible world. Just as societies, cities, and nations have protecting spirits, bad spirits attach themselves to groups as well as individuals. They first attack the weakest and most vulnerable members, whom they try to use as instruments. Gradually, they try to bring the whole group under their influence. Their wicked joy grows with the number they can subjugate. So, whenever one member of a group has fallen into a trap, say at once: An enemy is in the camp, a wolf in the sheepfold. We must be on our guard, for the enemy will most likely make further attempts. If strong resistance does not discourage the enemy, the obsession becomes like a contagious disease. Among mediums, it appears as a disturbance of mediumship. Among others, it appears as hostility, a corruption of moral sense, and a breakdown of harmony. Charity is the strongest antidote to this poison, so the bad spirits will try to stifle it. Do not wait until the evil has become incurable before treating it. Do not even wait for symptoms. Instead, do everything possible to prevent it. Two effective means can help: heartfelt prayer and careful attention to the slightest signs of deceiving spirits. Prayer attracts good spirits, who eagerly help those who support them through confidence in God. Attention to the signs shows bad spirits that they face people too clear-sighted and sensible to be deceived. If a member gives in to the influence of obsession, do everything possible to open that person's eyes at the first symptoms, before the evil grows. Then try to convince the person that they have been deceived and help them want to cooperate with those trying to help.

341. The influence of the surroundings is the consequence of the nature of spirits, and of their mode of action on living beings; of this influence each can, for himself, deduce the conditions most favorable for a society that aspires to conciliate the sympathy of good spirits, and to obtain only good communications. These conditions are entirely in the moral characters of the assistants; they may be recapitulated as to the following points:—

341. The influence of the surroundings follows from the nature of spirits and how they act on living beings. From this influence, each person can work out the conditions most favorable to a society seeking the sympathy of good spirits and only good communications. These conditions depend entirely on the moral character of those present. They may be summed up as follows:

Perfect community of views and sentiments.

Complete agreement in views and feelings.

Reciprocal kind feeling among all the members.

Mutual kindness among all the members.

Abnegation of every sentiment adverse to true Christian charity.

Give up every feeling that goes against true Christian charity.

Sole desire for instruction, and to advance through the teachings of good spirits, and to profit by their advice. Whoever is convinced that the superior spirits manifest themselves with the view of making us progress, and not for our pleasure, will understand why they should withdraw from those who are limited to admiration of their style, without extracting the fruit of their teachings, and who prize the séances only for the greater or less interest they offer to their own individual tastes.

The sole desire should be to learn, to progress through the teachings of good spirits, and to benefit from their advice. Superior spirits reveal themselves to help us progress, not to entertain us. Anyone convinced of this will understand why they withdraw from certain people. These people only admire the spirits’ style without benefiting from their teachings. They value séances only for how much they appeal to their personal tastes.

Exclusion of everything that, in communications asked of the spirits, has only curiosity for its end.

Exclude any requests to spirits that are made only to satisfy curiosity.

Concentration and respectful silence during the interviews with the spirits.

Concentration and respectful silence during conversations with spirits.

Associations of all the assistants by thought, in the appeal made to the spirits invoked.

All those present join their thoughts in the appeal to the spirits being invoked.

Concurrence of the mediums in the assembly, with abnegation of every sentiment of pride, self-love, and supremacy, in the one desire to be useful.

The mediums in the assembly work together, setting aside all pride, self-interest, and desire for superiority. Their only wish is to be useful.

Are these conditions so difficult to fulfill that it cannot be done? We think not; on the contrary, we hope that truly serious reunions, as there are many already in different localities, will be multiplied, and we do not hesitate to say that it is to them that Spiritism will owe its most powerful propagation; in bringing unto it honest and conscientious men, they will silence criticism; and the purer their intentions, the more respected they will be, even by their adversaries; when ridicule attacks the good, it no longer amuses, it becomes despicable. Among reunions of this kind a true bond of sympathy, a mutual solidarity, will be established by the force of events, and will contribute to the general progress.

Are these conditions so difficult that they cannot be met? We think not. On the contrary, we hope that truly serious gatherings will become more common. Many already exist in different places. We do not hesitate to say that Spiritism will owe its most powerful spread to these gatherings. By bringing honest and conscientious men to Spiritism, they will silence criticism. And the purer their intentions, the more respected they will be, even by their opponents. When ridicule attacks what is good, it no longer amuses. It becomes despicable. In time, a genuine bond of sympathy and mutual solidarity will naturally develop among gatherings of this kind. This will contribute to general progress.

342. It would be an error to think that this fraternal concert is unnecessary in reunions for physical manifestations more especially, and that they exclude all serious thought; if they do not require so rigorous conditions, it is not with impunity that they are undertaken with levity, and a person would be deceived should he suppose that the concurrence of the assistants is absolutely null; we have the proof of this in the fact that often manifestations of this kind, even called out by powerful mediums, can produce nothing in some places. There is some reason for it, and it can only be in the divergency or hostility of sentiment which paralyzes the efforts of the spirits.

342. It would be a mistake to think that this spirit of brotherly harmony is unnecessary, especially at gatherings for physical manifestations. Nor should we think that such gatherings leave no room for serious thought. They may not require such strict conditions, but treating them lightly has consequences. It would also be a mistake to think that the cooperation of those present makes no difference. We have proof of this. In some places, even powerful mediums often cannot produce manifestations of this kind. There is a reason for this. It can only be the differences or hostility among those present, which paralyze the spirits’ efforts.

Physical manifestations, as we have said, are of great utility; they open a vast field to the observer, for it is an entire order of unusual phenomena unfolded to his view, whose consequences are incalculable. Thus, an assembly may be occupied with very serious views, but may not attain its end, whether of study or means of conviction, if it is not placed in favorable conditions: the first of all is, not faith in the assistants, but their desire to be enlightened, without subterfuge, or determination to reject the evidence; the second is the restriction of their number, to avoid the bringing together of heterogeneous elements. If physical manifestations are, in general, produced by the less advanced spirits, they have none the less a providential end, and good spirits always favor them when they can have a useful result.

As we have said, physical manifestations are very useful. They open a vast field to the observer, revealing a whole range of unusual phenomena with incalculable consequences. A gathering may have very serious intentions, yet fail to achieve its aim of study or conviction unless conditions are favorable. The first requirement is not that those present have faith, but that they genuinely wish to learn. They must not resort to evasions or be determined to reject the evidence. The second requirement is to limit their number, to avoid bringing together people with incompatible views. Although physical manifestations are generally produced by less advanced spirits, they still serve a providential purpose. Good spirits always favor them when they can have a useful result.

343. When a person has invoked his relations and friends, some celebrated personages, to compare their opinions as spirits with those they had during their lives, he is often embarrassed to sustain a conversation without falling into trivialities. Many persons think that the Book on Spirits has exhausted the series o questions on morals and philosophy: this is an error; for this reason it may be useful to indicate the source whence almost illimitable subjects for study may be drawn.

343. A person may invoke relatives, friends, and famous people to compare their opinions as spirits with those they held in life. Afterward, it is often difficult to keep a conversation going without falling into trivialities. Many people think that the Book on Spirits has exhausted all questions about morals and philosophy. This is a mistake. So it may be useful to point out a source of nearly limitless subjects for study.

344. If the invocation of illustrious men, of superior spirits, is eminently useful for the instruction they give us, that of ordinary spirits is not less so, though they may be incapable of solving questions of high bearing: by their inferiority they depict themselves, and the smaller the distance that separates us, the greater relation we find to our own situation, without reckoning that they often give us characteristic traits of the highest interest, as we have explained above, No. 281, in speaking of the utility of special invocations. Here is an inexhaustible mine of observations, taking only those whose lives present some peculiarity in regard to their kind of death, age, good or bad qualities, their happy or unhappy position in the world, their habits, mental state, &c.

344. Invoking great men, or superior spirits, is extremely useful because of the instruction they give us. But invoking ordinary spirits is no less useful, though they may be unable to answer questions of great importance. Their inferiority reveals what they are like. And the less distance there is between them and us, the more we find that relates to our own situation. They also often reveal traits of the greatest interest, as we explained above in No. 281, when discussing the usefulness of special invocations. Even if we invoke only spirits whose lives have some distinctive feature, we find an inexhaustible source of observations. These features may concern their kind of death, age, good or bad qualities, happy or unhappy position in the world, habits, mental state, and so on.

With elevated spirits, the range of study is enlarged; besides the psychological questions, which are limited, there may be proposed to them a great number of moral problems, which extend to infinity on all the positions of life, on the best conduct under certain given circumstances, on our reciprocal duties, &c. The value of the instruction we receive on any subject, moral, historical, philosophical or scientific, depends entirely on the state of the spirit interrogated; it is for us to judge.

With elevated spirits, the range of study broadens. Beyond the limited range of psychological questions, we may ask them about many moral problems. These extend infinitely across all situations in life, including the best conduct in given circumstances and our duties to one another. The value of the instruction we receive on any subject depends entirely on the state of the spirit questioned. This applies whether the subject is moral, historical, philosophical, or scientific. It is up to us to judge.

345. In addition to invocations proper, spontaneous dictations offer innumerable subjects of study. They consist in waiting for whatever subject it may please the spirits to treat. Several mediums, in such cases, can work simultaneously. Sometimes an appeal may be made to a designated spirit; more ordinarily those who choose to come are awaited, and often come in the most unexpected manner. These dictations may give rise to a crowd of questions whose theme is thus found already prepared. They should be scanned with care, to study all the thoughts they contain, and to judge if they bear the seal of truth. This examination, made with severity, is, as we have said, the best guarantee against the intrusion of deceiving spirits. From this motive, as well as for the instruction of the whole, knowledge of the communications obtained outside of the reunion should be given. There, as may be seen, lies an inexhaustible source of elements, eminently serious and instructive.

345. Besides specific invocations, spontaneous dictations offer countless subjects for study. In these cases, we wait for the spirits to choose a subject to discuss. Several mediums can work at the same time. Sometimes a particular spirit may be called upon. More often, we wait for spirits who choose to come, and they often arrive in the most unexpected way. These dictations may raise many questions, with the subject already provided. The dictations should be examined carefully. We should study all the thoughts they contain and judge whether they bear the mark of truth. As we have said, this rigorous examination is the best safeguard against the intrusion of deceiving spirits. For this reason, and to instruct everyone, communications received outside the meeting should also be shared. As we can see, this provides an inexhaustible source of material that is both deeply serious and instructive.

346. The occupations of each séance may be regulated as follows:—

346. The activities of each séance may be organized as follows:

1. Reading of communications obtained in the last séance, correctly drawn up.

1. Read the properly written records of communications received at the last séance.

2. Varieties.—Correspondence.—Reading of communications obtained outside of the séances.—Relation of interesting facts of Spiritism.

2. Varieties. Correspondence. Reading communications received outside the séances. Accounts of interesting facts about Spiritism.

3. Works of Study.—Spontaneous dictations.—Various moral questions and problems proposed to the spirits.—Invocations.

3. Study Activities. Spontaneous dictations. Various moral questions and problems presented to the spirits. Invocations.

4. Conference.—Critical and analytical examination of the various communications.—Discussion on the various points of spirit science.

4. Conference. A critical and analytical review of the various communications. Discussion of the various points of spirit science.

347. Circles are often stopped in their very birth from want of mediums. Mediums are, assuredly, one of the essential elements of spirit reunions; but they are not an indispensable element, and one would be wrong in supposing that, lacking them, there is nothing to do. Doubtless those who come together simply for experimentation, can no more do without mediums than musicians in a concert can do without instruments; but those who have serious study in view have a thousand subjects to occupy them, all as useful and profitable as if they could operate them for themselves. Besides, the reunions that have mediums, might be accidentally deprived of them, and it would be a pity should they, for that reason, feel that nothing is left for them but to retire. The spirits themselves may, occasionally, place them in such a condition in order to teach them to do without. We will say, further, that it is necessary, in order to profit by the teachings, to consecrate a certain time to their meditation. Scientific societies have not always instruments of observation at hand, and yet they are never at a loss for subjects of discussion; in the absence of poets and orators, literary societies read and comment on ancient and modern authors; religious societies meditate on the Scriptures; spiritist societies should do the same, and they would draw great profit for their advancement by establishing conferences in which they may read and comment upon all that may relate to Spiritism, either for or against. From this discussion, where each could bring the tribute of his reflections, might spring rays of light that might have passed unperceived in an individual reading; special works, journals swarming with facts, recitals, events, traits of virtue or vice, raising grave moral problems which Spiritism alone can solve—a proof that it is suited to every branch of social order.

347. Circles often come to a halt as soon as they form because they lack mediums. Mediums are certainly one of the essential elements of spirit gatherings. But they are not indispensable, and it would be wrong to suppose that there is nothing to do without them. Those who meet simply to experiment no doubt need mediums, just as musicians at a concert need instruments. But those who want to study seriously have a thousand subjects to occupy them. All are as useful and rewarding as if they could experiment for themselves. Even gatherings that have mediums may sometimes be without them. It would be a pity if, for that reason, they felt they could only go home. The spirits themselves may sometimes put them in that position to teach them to do without mediums. We would add that, to benefit from the teachings, it is necessary to spend some time reflecting on them. Scientific societies do not always have instruments for observation at hand, yet they never lack subjects for discussion. When poets and speakers are absent, literary societies read and comment on authors, both ancient and modern. Religious societies reflect on the Scriptures. Spiritist societies should do the same. They would make great progress by holding meetings to read and discuss everything related to Spiritism, whether for or against it. In these discussions, each person could contribute their thoughts. From them might come insights that a person reading alone might have missed. Specialized works and journals are full of facts, accounts, events, and examples of virtue or vice. These raise serious moral problems that Spiritism alone can solve. This is proof that Spiritism is suited to every branch of the social order.

We would warrant that a spiritist society that would organize its work in this way, procuring the necessary materials, would scarcely find time to give to the direct communications of spirits; for this reason, we call the attention to this point of truly serious circles, those who have self-instruction more at heart than pastime. (See No. 207, chapter on the Formation of Mediums.)

We are confident that a spiritist society organized this way, with the necessary materials, would have little time for direct communications from spirits. For this reason, we draw attention to this point for truly serious circles. These are circles that value educating themselves more than entertainment. (See No. 207, chapter on the Formation of Mediums.)

348. Reunions exclusively engaged in intelligent communications, and those devoted to the study of physical manifestations, have each their mission; neither could have the true feeling of Spiritism if viewing each other with unfavorable eyes, and casting a stone by either would be proof of its being governed by evil influences; all should agree, though by different ways, in the common end—the research and propagation of truth; their antagonism, an effect of over-excited pride, by furnishing arms to detractors, could not fail to injure the cause they pretend to defend.

348. Meetings devoted exclusively to intelligent communications and those devoted to studying physical manifestations each have their own mission. Neither would show the true spirit of Spiritism if it viewed the other unfavorably. Criticism from either would prove that it was governed by evil influences. All should agree on the common goal, though they follow different paths: seeking and spreading truth. Their hostility comes from excessive pride. By giving ammunition to critics, it would inevitably harm the cause they claim to defend.

349. These last reflections apply equally to all circles that might differ on small points of doctrine. As we have said in the chapter on Contradictions, these divergencies, being mostly only on the accessories, often only on simple words, it would be very trifling to separate for not thinking exactly the same. It would be worse if the different circles in the same city should be jealous of each other. Jealousy between persons who may be prejudicial to each other materially, is easily understood; but when there is no speculation, jealousy is only a silly rivalry from self-love. As it is certain there is no society that can contain within itself every believer, those who are animated with a true desire to propagate the truth, whose end is solely moral, should be pleased to see reunions multiply; and if there should be rivalry among them, it should be to see which would do the most good. Those who pretend to have the truth, to the exclusion of the others, should prove it by taking for their device, Love and Charity; for such is the device of every true spiritist. Do they wish to prove the superiority of the spirits who assist them? Let them prove it by the superiority of the teachings they receive, and by the application they make of them to themselves: this is an infallible criterion by which to distinguish those who are in the better way.

349. These last reflections also apply to all circles that differ on minor points of doctrine. As we said in the chapter on Contradictions, these differences mostly concern secondary matters, often just words. It would be petty to separate because of such minor disagreements. It would be even worse if different circles in the same city were jealous of one another. Jealousy between people who could harm each other financially is easy to understand. But where no financial interests are involved, jealousy is merely a foolish rivalry born of vanity. No single society can contain every believer. So those who truly wish to spread the truth, whose purpose is purely moral, should welcome the growth of more groups. If there is rivalry among them, it should be over which can do the most good. Those who claim to possess the truth to the exclusion of others should prove it by adopting the motto Love and Charity; for that is the motto of every true spiritist. Do they wish to prove that the spirits who assist them are superior? Let them prove it through the superiority of the teachings they receive and by applying those teachings to themselves. This is an infallible way to distinguish those who are on the better path.

Certain spirits, more presumptuous than logical, sometimes impose strange and impracticable systems under the venerated names they borrow, Good sense soon disposes of these; but in the mean time, they may sow doubt and uncertainty among believers, whence arise temporary dissensions. In addition to the means we have given to know them, there is another criterion to measure their value; it is the number of partisans they recruit. Reason tells us that the system which finds the loudest echo in the masses must be nearer truth than that which is repulsed by the majority; so, hold for certain that, when spirits forbid discussion on their teachings, it is because they are aware of their weakness.

Some spirits are more presumptuous than logical. They sometimes use borrowed, respected names to impose strange and impractical systems. Common sense soon dismisses these systems. But in the meantime, they may sow doubt and uncertainty among believers, leading to temporary disagreements. Besides the ways we have given for recognizing these spirits, there is another way to judge their worth: the number of followers they gain. Reason tells us that a system embraced most widely by the masses must be closer to the truth than one rejected by the majority. So, when spirits forbid discussion of their teachings, you can be sure they know their teachings are weak.

350. If Spiritism, as has been announced, is to lead to the transformation of humanity, it can be only through the amelioration of the masses, which can only come gradually, and one after another, by the amelioration of individuals. What does it matter to believe in the existence of spirits, if the belief makes us no better, no more benevolent, and no more indulgent to our kind, no more humble, no more patient in adversity? Of what use is it for the miser to be a spiritist, if he still continues a miser? for the proud, if he is always full of himself? for the envious, if he is always jealous? All men may believe in the manifestations, and yet humanity remain stationary; but these are not the designs of God. All spiritist societies should tend toward the providential end, collecting around them all who partake of the same sentiments; then there will be union, sympathy, fraternity, and not a vain and puerile antagonism of self-love, of words rather than things; then they would be strong and powerful, because they would rest on a firm foundation, good for all; then they would be respected, and would impose silence on foolish ridicule, because they would speak in the name of evangelical morality, respected by all.

350. As has been announced, Spiritism is to transform humanity. If it does, it can only do so by improving the masses. This can only happen gradually, as individuals improve one after another. What does it matter if we believe in spirits, but the belief makes us no better? What if it makes us no kinder or more forgiving toward others, no humbler or more patient in adversity? What use is it for a miser to be a spiritist if he remains a miser? What use is it for a proud person if he remains full of himself? Or for an envious person if he remains jealous? Everyone may believe in spirit manifestations, yet humanity may remain unchanged. But that is not God’s plan. All spiritist societies should work toward this providential goal. They should bring together everyone who shares these feelings. Then there would be unity, sympathy, and fellowship. There would be no vain and childish rivalry born of self-love, concerned with words rather than deeds. The societies would be strong and powerful because they would rest on a firm foundation that benefits everyone. They would be respected and would silence foolish ridicule. For they would speak in the name of the morality of the Gospels, which all respect.

Such is the path into which we are bound to conduct Spiritism. The flag we bear aloft is that of Christian and humanitary Spiritism, around which we are happy already to see so many men rally, in all parts of the globe, because they understand that here is the anchor of safety, the safeguard of public order, the signal of a new era for humanity. We call upon all spiritist societies to concur in this grand work; that from one end of the world to the other, they may stretch out the fraternal hand, and enclose the evil in an inextricable network.

This is the path we must lead Spiritism along. The banner we raise is that of Christian and humanitarian Spiritism. We are happy to see so many people around the world already rallying to it. They understand that it is an anchor of safety, a safeguard of public order, and a sign of a new era for humanity. We call on all spiritist societies to join in this great work. From one end of the world to the other, let them reach out to one another as brothers and surround evil in a network it cannot escape.