Questions You May Ask Spirits

286. Too much importance cannot be attached to the manner of putting questions, and still more to their nature. Two things are to be considered in those addressed to spirits—the form and the subject. As to the form, they should be compiled with clearness and precision, avoiding complexity. But there is another point not less important—the order that should preside in their arrangement. When a subject requires a series of questions, it is essential that they be put together with method, so as to flow naturally into each other; the spirits then answer much more readily and clearly than when they are put by chance, passing abruptly from one object to another. For this reason it is always best to prepare them in advance, intercalating those which, during a séance, are brought out by circumstances. The compiling is better done with the head quiet; and this preparatory work is, as we have already said, a kind of anticipated invocation at which the spirit may have assisted, and be prepared to answer. It will be remarked that, very often, the spirit answers by anticipation to certain questions, which proves him to have already known them.

286. The way questions are asked cannot be given too much importance, and their subject is even more important. Two things must be considered when questioning spirits: the form and the subject. Questions should be clear and precise, without being complicated. But their order is just as important. When a subject requires several questions, they should be arranged methodically so that each leads naturally to the next. Spirits then answer more readily and clearly than when questions are asked at random, jumping abruptly between subjects. For this reason, it is always best to prepare questions in advance and add others as circumstances suggest during a séance. Questions are better prepared with a calm mind. As we have already said, this preparation is a kind of invocation in advance. The spirit may have taken part in it and be ready to answer. You will often notice that the spirit answers certain questions before they are asked. This proves that the spirit already knew them.

The subject-matter of the question requires a still more serious attention, for it is often the nature of the request that draws forth a true or false reply; there are those to which the spirits cannot or ought not to reply, from motives unknown to us: it is, therefore, useless to insist; but what we should especially avoid are questions calculated to put their perspicacity to the proof. When a thing is, it is said they ought to know it; but it is precisely because the thing is known to you, or that you have the means of verifying it for yourselves, that they do not give themselves the trouble of answering; this suspicion annoys them, and nothing satisfactory is obtained.

The subject of a question deserves even more careful attention. The nature of a request often determines whether the reply is true or false. Spirits cannot or should not answer some questions, for reasons unknown to us. It is therefore useless to insist. Above all, we should avoid questions designed to test their insight. People say that if something exists, the spirits ought to know about it. But it is precisely because you know about it, or can verify it yourself, that they do not bother answering. This suspicion annoys them, and nothing satisfactory comes of it.

Have you not daily examples of this with yourselves? Would superior men, who are conscious of their value, answer all the foolish questions calculated to subject them to examination like scholars? The desire of making a believer of such or such a person is not, for spirits, a motive for satisfying a vain curiosity; they know that conviction will come sooner or later, and the means they employ to lead to it are not always those you think. Suppose a grave man, occupied with useful and serious matters, incessantly harassed by the puerile questions of a child, and you will have an idea of what the superior spirits think of all the nonsense with which they are credited. It does not follow that very useful teachings and excellent advice may not be obtained from spirits; but they answer according to the knowledge they themselves possess, according to the interest you deserve on their part and the affection they have for you, and according to the end proposed and the usefulness they see in the thing; but if all our thoughts are limited to thinking them better fitted to teach us of the things of this world, they cannot have a very profound sympathy for us; then they make visits very short or very often, according to the degree of their imperfection, evincing their annoyance for having been uselessly troubled.

Don't you see examples of this every day among yourselves? Would accomplished people who know their own worth answer every foolish question meant to test them like schoolchildren? Spirits have no reason to satisfy idle curiosity just to make someone believe. They know that conviction will come sooner or later. The means they use to bring it about are not always what you expect. Imagine a serious person engaged in useful and important work, constantly bothered by a child's childish questions. That will give you an idea of what superior spirits think of all the nonsense attributed to them. This does not mean that spirits cannot give very useful teachings and excellent advice. But their answers depend on their own knowledge, the interest you deserve from them, and their affection for you. They also depend on the purpose of the question and how useful they find it. But if we think of spirits only as better suited to teach us about worldly matters, they cannot feel very deep sympathy for us. Then they make their visits very short or very frequent, depending on their degree of imperfection. In this way, they show their annoyance at having been disturbed for no useful purpose.

287. Some persons think it preferable to abstain from asking questions, and that it is best to wait the teaching of the spirits without calling it forth; that is an error. Spirits, certainly, give spontaneous instructions of a very high bearing, which it would be wrong to neglect; but there are explanations we should often await a long time were they not solicited. Without the questions we have asked, the Book on Spirits and the Book on Mediums would be still to make, or, at least, would have been much less complete, and a crowd of problems of great importance would be still to solve. Questions, far from having the least danger attending them, are of great utility as to instruction, when we know how to keep them within the prescribed limits. They have another advantage; they help to unmask deceiving spirits, who, being more vain than learned, rarely undergo to their advantage the trial of questions of close logic, by which they are driven to their last intrenchments. As spirits truly superior have nothing to dread from such a censorship, they are the first to offer explanations on obscure points; the others, on the contrary, fearing to meet a stronger party, take great care to avoid them; thus, in general, they recommend to the mediums they wish to govern, and to make accept their theories, to abstain from all controversy at the place of their teachings.

287. Some people think it is better not to ask questions. They believe we should wait for spirits to teach us without prompting them. That is a mistake. Spirits certainly offer spontaneous teachings of great importance, and it would be wrong to neglect them. But we would often have to wait a long time for explanations if we did not ask for them. Without the questions we have asked, the Book on Spirits and the Book on Mediums would still remain unwritten. Or, at least, they would have been much less complete. Many problems of great importance would also remain unsolved. Questions are not at all dangerous when we know how to keep them within the prescribed limits. On the contrary, they are very useful for learning. They have another advantage. They help expose deceiving spirits, who are more vain than knowledgeable. Such spirits rarely fare well when tested with closely reasoned questions that leave them with no defense. Truly superior spirits have nothing to fear from such scrutiny. They are the first to offer explanations of obscure points. The others, by contrast, take great care to avoid questions because they fear meeting a stronger opponent. So they generally advise the mediums they wish to control and persuade to accept their theories to avoid all debate about their teachings.

If what we have already said in this work has been thoroughly understood, some idea can be formed of the circle in which it is best to confine the questions to be addressed to spirits; yet, for greater certainty, we give below the answers that have been made on the principal subjects on which persons of slight experience are usually disposed to interrogate them.

If you have fully understood what we have said so far, you can form some idea of what questions are best put to spirits. But, to make this clearer, we give below the answers spirits have given on the main subjects that inexperienced people usually ask them about.

1. "Do spirits answer willingly to questions that are addressed to them?"

1. "Do spirits willingly answer questions asked of them?"

"That is according to the questions. Serious spirits always answer with pleasure to those which have for their end good, and the means to advance you. They do not listen to futile questions."

"That depends on the questions. Serious spirits are always happy to answer questions aimed at doing good and helping you progress. They do not listen to pointless questions."

2. "Is it sufficient that a question be serious to obtain a serious answer?"

2. "Is a serious question enough to get a serious answer?"

"No; that depends on the spirit who answers."

"No, that depends on which spirit answers."

—"But does not a serious question drive away trifling spirits?"

"But doesn't a serious question drive away frivolous spirits?"

"It is not the question that drives away trifling spirits; it is the character of him who asks it."

"It is not the question that drives away frivolous spirits. It is the character of the person asking it."

3. "What are the questions especially antipathetic to good spirits?"

3. "What kinds of questions do good spirits especially dislike?"

"All those that are useless, or are asked from a motive of curiosity or test; then they do not answer, but withdraw."

"All those that are useless or asked out of curiosity or as a test. They do not answer these, but withdraw."

—"Are there any questions antipathetic to imperfect spirits?"

"Are there any questions that imperfect spirits dislike?"

"Only those that might unmask their ignorance or their fraud when they try to deceive; otherwise they answer all, without troubling themselves about the truth."

"Only those that might expose their ignorance or fraud when they try to deceive. Otherwise, they answer all without concern for the truth."

4. "What is to be thought of persons who see in spirit communications only a distraction or a pastime, or a means of obtaining revelations on what interests them?"

4. "What should we think of people who see spirit communications only as entertainment or a way to obtain revelations about things that interest them?"

"These persons are very pleasing to inferior spirits, who, like them, wish to be amused, and are content when they have mystified them."

"Inferior spirits are very pleased with these people. Like them, the spirits want to be amused and are content when they have fooled them."

5. "Where spirits do not answer certain questions, is it the effect of their own will, or, rather, that a superior power is opposed to certain revelations?"

5. "When spirits do not answer certain questions, is it their own choice, or does a higher power forbid certain revelations?"

"Both; there are things that cannot be revealed, and others that the spirit does not know."

"Both. Some things cannot be revealed, and there are others the spirit does not know."

—"By strongly insisting, would the spirit end by answering?"

"If we kept insisting, would the spirit eventually answer?"

"No; the spirit who does not wish to answer can always leave. It is, therefore, necessary to wait when you are told to do so; and do not be obstinate in wishing to make us answer. To insist upon having an answer when we do not wish to give one, is a certain means of being deceived."

“No. A spirit who does not want to answer can always leave. So you must wait when you are told to. Do not stubbornly try to make us answer. If you insist on an answer when we do not want to give one, you are sure to be deceived.”

6. "Can all spirits understand the questions put to them?"

6. "Can all spirits understand the questions asked of them?"

"Very far from it; the inferior spirits are incapable of comprehending some questions, which does not, however, prevent them from answering well or ill, just as it happens among yourselves."

"Not at all. Inferior spirits cannot understand some questions. But that does not stop them from answering, whether well or badly, just as people do among you."

Remark. In some cases, and when the thing is useful, it frequently happens that a more enlightened spirit comes to the assistance of the ignorant spirit, and breathes to him what he ought to say.

Remark. In some cases, when it is useful, a more enlightened spirit often helps an ignorant spirit. The enlightened spirit whispers what the ignorant spirit should say.

The contrast between the answers is easily recognized; and, besides, the spirit often acknowledges it himself. This happens only for spirits really ignorant, never for those who make a parade of false knowledge.

The contrast between the answers is easy to see, and the spirit often acknowledges it himself. This happens only with spirits who are genuinely ignorant, never with those who show off their false knowledge.

7. "Can spirits tell us of the future?"

7. "Can spirits tell us about the future?"

"If man should know the future, he would neglect the present. And there is where you always insist upon having a precise answer; it is a great wrong, for the manifestation of spirits is not a means of divination. If you will, absolutely, have an answer, it will be given to you by a foolish spirit; we tell you so always." (See Book on Spirits—Knowledge of the Future, No. 868.)

"If people knew the future, they would neglect the present. Yet you always insist on a precise answer about the future. This is a great mistake, because the manifestation of spirits is not a means of divination. If you absolutely insist on an answer, a foolish spirit will give you one. We always tell you this." (See Book on Spirits, Knowledge of the Future, No. 868.)

8. "Are there not future events sometimes spontaneously and truly announced by spirits?"

8. "Don't spirits sometimes spontaneously and accurately predict future events?"

"It may happen that the spirit may foresee things he thinks it useful to make known, or that he has a mission to make known; but there is greater cause for suspecting it to be deceiving spirits, who are amusing themselves by making predictions. Only by taking all the circumstances together can we ascertain the degree of confidence they merit."

"A spirit may foresee things he thinks are useful to share, or things he has a mission to make known. But there is more reason to suspect that deceiving spirits are amusing themselves by making predictions. Only by considering all the circumstances together can we determine how much confidence the predictions deserve."

9. "What kind of predictions should we most mistrust?"

9. "What kinds of predictions should we distrust most?"

"All that have no motive of general utility. Personal predictions may almost always be considered apocryphal."

"All that have no purpose of general benefit. Personal predictions can almost always be considered false."

10. "What is the motive of spirits who announce spontaneously events that do not come to pass?"

10. "Why do spirits spontaneously announce events that do not happen?"

"Most often it is to be amused by the credulity, the terror, or the joy they cause; then they laugh at the disappointment. Yet these lying predictions have sometimes a more serious aim—that of putting to the test him to whom they are made, to see how he takes them, the nature of the sentiments, good or bad, they may awaken in him."

"Most often, they make these predictions to amuse themselves with the belief, fear, or joy they cause. Then they laugh at the disappointment. Yet these false predictions sometimes have a more serious purpose. They are meant to test the person who hears them, to see how they react and what feelings, good or bad, the predictions may awaken in them."

Remark. Such, for instance, as the announcement of what might excite cupidity or ambition, the death of a person, or a prospective inheritance, &c.

Remark. Examples include announcements that might arouse greed or ambition, such as a person's death or a possible inheritance.

11. "Why do serious spirits, when they predict an event, ordinarily fix no date; is it because they cannot, or will not?"

11. "Why don't serious spirits usually give a date when they predict an event? Is it because they can't or won't?"

"Both; they may, in some cases, predict an event; then it is a warning they give you. As to giving a precise date, often they ought not; often, also, they cannot, because they do not know themselves. The spirit may foresee that a thing will take place, but the precise moment may depend on events not yet accomplished, and which God alone knows. Trifling spirits, who make no scruple of deceiving you, indicate the days and the hours, without troubling themselves with the issue. For this reason, all circumstantial predictions should be distrusted.

"Both. In some cases, they may predict an event as a warning to you. They often should not give a precise date. Often they cannot, because they do not know it themselves. A spirit may foresee that something will happen. But the precise moment may depend on events that have not yet happened and that only God knows. Frivolous spirits have no hesitation about deceiving you. They give days and hours without caring whether the prediction comes true. For this reason, all detailed predictions should be distrusted.

"Once again, our mission is to make you progress; we aid you as much as we can. He who asks wisdom of the superior spirits will never be deceived; but do not believe that we lose our time listening to your nonsense, and telling your fortunes; we leave that to frivolous spirits, whom it amuses, like mischievous children.

"Once again, our mission is to help you progress. We help you as much as we can. Anyone who asks the higher spirits for wisdom will never be deceived. But do not think we waste our time listening to your nonsense and telling your fortunes. We leave that to frivolous spirits, who enjoy it like mischievous children.

"Providence has imposed limits to the revelations that may be made to man. Serious spirits keep silence on everything forbidden to be made known. By insisting on an answer, you are exposed to the impostures of inferior spirits, always ready to seize every occasion to lay snares for your credulity."

"Providence has set limits on what may be revealed to people. Serious spirits remain silent about everything forbidden to be revealed. If you insist on an answer, you risk being deceived by inferior spirits. They are always ready to seize any chance to trap you by exploiting your willingness to believe."

Remark. Spirits see, or foresee, by induction, future events; they see them fulfilled in a space of time which they do not measure as we do; in order to give the exact date, they must identify themselves with our method of computing duration, which they do not always judge necessary; this is often a cause of apparent error."

Remark. Spirits see or foresee future events by inference. They see these events taking place within a span of time, but they do not measure time as we do. To give an exact date, they must adopt our way of measuring time. They do not always think this is necessary, which often causes apparent errors."

12. "Are there not men endowed with a special faculty, which makes them foresee the future?"

12. "Aren't there men with a special ability to foresee the future?"

"Yes; those whose souls are disengaged from matter; then it is the spirit who sees; and when it is useful, God permits them to reveal some things for good; but there are more impostors and charlatans. This faculty will be more common in the future."

“Yes, those whose souls are free from matter can see in this way. It is the spirit that sees. When it is useful, God allows them to reveal some things for good. But there are more impostors and frauds. This ability will be more common in the future.”

13. "What must be thought of spirits who predict a person's death at a certain day or hour?"

13. "What should we think of spirits who predict that a person will die on a particular day or at a particular hour?"

"These are malicious jesters,—very malicious,—who have no other motive than to enjoy the fears they cause. Never believe them."

"These are malicious pranksters, very malicious indeed. Their only motive is to enjoy the fear they cause. Never believe them."

14. "How is it that some persons are warned by presentiment of the time of their death?"

14. "Why do some people have a feeling that warns them when they will die?"

"Most often it is their own spirit, who knows it in his moments of liberty, and preserves an intuition of it on awakening. These persons, being prepared, are not frightened nor moved. They see in this separation of the body and soul only a change of situation, or, if you like better, and to be more common, the change from a thick coat to a silk one. The fear of death will diminish as spirit belief is extended."

"Most often, it is their own spirit that knows it during moments of freedom. On waking, they retain an intuition of it. Because they are prepared, they are neither frightened nor upset. They see the separation of body and soul as merely a change in circumstances. Or, to put it more plainly, it is like changing from a thick coat to a silk one. The fear of death will diminish as belief in spirits spreads."

15. "Can the spirits acquaint us with our past existences?"

15. "Can spirits tell us about our past lives?"

"God sometimes permits them to be revealed according to the end; if for your edification and instruction, they will be true, and in such case the revelation is almost always made spontaneously, and in a totally unforeseen manner; but He never permits it to satisfy a vain curiosity."

"God sometimes allows them to be revealed, depending on the purpose. If they are revealed for your spiritual benefit and instruction, they will be true. In that case, the revelation almost always comes spontaneously and in a completely unexpected way. But God never allows it to satisfy idle curiosity."

—"Why do some spirits never refuse to give such revelations?"

"Why do some spirits never refuse to reveal such things?"

"They are bantering spirits, who amuse themselves at your expense. In general, you should regard as false, or, at least, suspicious, all revelations of this nature that have not one eminently serious and useful aim. Mocking spirits please themselves in flattering self-love, by pretended origins. There are mediums and believers, who accept for current coin all that is said on this subject, and who do not see that the actual state of their spirit justifies in nothing the rank they pretend to have occupied; a small vanity, with which the bantering spirits are as much amused as men. It would be more logical and more in conformity with the progression of beings, that they should ascend, not have descended; it would be more honorable to them. In order that these revelations should be worthy of confidence, they should have been made spontaneously by various mediums, strangers to each other, to whom they should have been anteriorly revealed: then there would be evident reason for believing them."

“They are playful spirits who amuse themselves at your expense. In general, you should regard all such revelations as false, or at least suspicious, unless they have a highly serious and useful purpose. Mocking spirits enjoy flattering people’s vanity with claims about their past origins. Some mediums and believers accept everything said on this subject as truth. They do not see that the present state of their spirit gives them no reason to claim the rank they supposedly once held. This petty vanity amuses playful spirits just as much as it amuses people. It would be more logical and more consistent with the progress of beings if they had risen rather than fallen. It would also be more honorable for them. For these revelations to be trustworthy, several mediums who did not know one another would have to make them spontaneously. The revelations would also have to have been made to those mediums beforehand. Then there would be clear reason to believe them.”

—"If we may not know our anterior individuality, is it the same as to the kind of existence we have had, the social position we have occupied, the qualities and defects that have predominated in us?"

"If we cannot know who we were before, does the same apply to the kind of life we lived? Can we know our former social position, or which qualities and faults were strongest in us?"

"No; that may be revealed, because you may profit by it, for your advancement; but in studying your present, you can yourselves deduce your past." (See Book on Spirits—Forgetfulness of the Past, No. 392.)

"No. That may be revealed because you can benefit from it and advance. But by studying your present, you can figure out your past for yourselves." (See Book on Spirits, Forgetfulness of the Past, No. 392.)

16. "Can anything be revealed to us of our future existences?"

16. "Can anything be revealed to us about our future lives?"

"No; all that some spirits tell you on this subject is simply a jest,—easily understood to be so; your future existence is not decreed in advance, for it will be what you yourself have made it, by your conduct in the world, and by the resolutions you will have made when you shall have become spirits. The less you have to expiate, the happier you will be; but to know where and how this existence will be, is impossible, except in the special and rare cases of spirits who are on the earth only to accomplish an important mission, because then their way is in some sort traced in advance.

"No. All that some spirits tell you about this is simply a joke, and it is easy to see that. Your future existence is not decided in advance. It will be what you have made it through your conduct in the world and your decisions after becoming spirits. The less you have to make amends for, the happier you will be. But it is impossible to know where and how you will live in that future existence. The only exceptions are the rare, special cases of spirits who are on earth solely to carry out an important mission. In those cases, their path is, in a way, laid out in advance.

17. "Can one ask advice of spirits?"

17. "Can we ask spirits for advice?"

"Yes, certainly; good spirits never refuse to aid those who invoke them with confidence, principally on what concerns the soul; but they repulse hypocrites, those who seem to ask for light, and yet delight in darkness."

"Yes, certainly. Good spirits never refuse to help those who call on them with confidence, especially in matters concerning the soul. But they turn away hypocrites, those who seem to ask for light but delight in darkness."

18. "Can the spirits give advice on things of private interest?"

18. "Can the spirits give advice on personal matters?"

"Sometimes, according to the motive. It depends, also, upon those to whom you address yourself. Advice concerning your private life is given with more certainty by the familiar spirit, because he attaches himself to a person, and interests himself in what concerns him. This is the friend, the confidant of your most secret thoughts; but often you tire him with questions so little to the purpose that he leaves you. It would be as absurd to ask about your private affairs of spirits who are strangers to you, as to address yourself, for that purpose, to the first person you might meet on your road. You should never forget that puerility of questions is incompatible with the superiority of the spirits. You must also take into account the qualities of the familiar spirit, who may be good or bad, according to his sympathies for the person to whom he attaches himself. The familiar spirit of a wicked man is a wicked spirit, whose advice may be pernicious, but who removes and yields his place to a better spirit if the man himself becomes better. Like to like."

"Sometimes, depending on the motive. It also depends on whom you address. A familiar spirit can give more reliable advice about your private life because he attaches himself to you and takes an interest in your concerns. He is your friend and the confidant of your most secret thoughts. But you often tire him with questions so pointless that he leaves you. Asking spirits who are strangers to you about your private affairs would be just as absurd as asking the first person you meet on the road. You should never forget that trivial questions are incompatible with the superiority of spirits. You must also consider the qualities of your familiar spirit. He may be good or bad, depending on his sympathies for the person he attaches himself to. A wicked man's familiar spirit is a wicked spirit, whose advice may be harmful. But if the man himself becomes better, the spirit leaves and gives way to a better one. Like attracts like."

19. "Can the familiar spirits favor material interests by revelations?"

19. "Can familiar spirits help with material interests through revelations?"

"They can and do sometimes, according to circumstances; but be assured that good spirits never lend themselves to serve cupidity. The bad will display to your eyes a thousand attractions, to incite it, and mystify you, at last, by deception. Be very sure, also, that if your lot is to undergo a certain vicissitude, your protecting spirits may aid you to support it with more resignation, may sometimes soften it; but in the interest of your future, it is not permitted them to deliver you from it; as a good father does not give to his child all he may desire."

"They can and sometimes do, depending on the circumstances. But be assured that good spirits never serve greed. Bad spirits will show you a thousand temptations to stir up your greed. In the end, they will deceive and mislead you. Be very sure, too, that if you are destined to undergo a hardship, your protecting spirits may help you accept it more calmly. They may sometimes ease it. But for the sake of your future, they are not permitted to free you from it. A good father, likewise, does not give his child everything the child desires."

Remark. Our spirit protectors can, in many cases, indicate to us the better way, without, at the same time, leading us in a leash; otherwise we should lose all initiative, and would not dare to take a step without having recourse to them, and this to the prejudice of our perfecting. To progress, man often has to gain experience at his own expense; for this reason wise spirits, even while advising us, leave us to our own energy, as a skillful teacher does for his pupils. In the ordinary circumstances of life, they counsel us by inspiration, and thus leave us all the merit of the good, as they leave us all the responsibility of the bad choice. It would be an abuse of the condescension of the familiar spirits, and a mistake as to their mission, to question them every instant about the most ordinary things, as do some mediums. There are those who, for a yes or no, take the pencil, and ask advice for the most simple action. This habit denotes poverty of ideas; at the same time, it is a presumption to suppose we have always a spirit at our command, having nothing else to do but to be occupied with us and our small interests. It will also serve to destroy one's own judgment, and reduce one's self to a passive part, profitless for the present life, and most surely prejudicial to future advancement. If it is childish to interrogate the spirits for trifling things, it is not less so on the part of the spirits who occupy themselves spontaneously with what one might call the details of the household: they may be good, but assuredly they are very terrestrial.

Remark. Our spirit protectors can often point us toward the better path without keeping us on a leash. Otherwise, we would lose all initiative and hesitate to take a step without consulting them. This would hinder our improvement. To progress, we often have to learn through our own mistakes. For this reason, wise spirits advise us but leave us to act on our own, as a skillful teacher does with pupils. In everyday life, they advise us through inspiration. In this way, they leave us all the credit for a good choice and all the responsibility for a bad one. Some mediums question familiar spirits constantly about the most ordinary things. This abuses the spirits’ willingness to help and misunderstands their mission. Some mediums take up a pencil to ask the spirits for a yes or no, even for the simplest action. This habit shows a poverty of ideas. It is also presumptuous to assume that a spirit is always at our command. We presume the spirit has nothing else to do but attend to us and our small interests. This habit will also destroy our judgment and reduce us to a passive role. It will bring us no benefit in this life and will surely hinder our future progress. It is childish to question spirits about trivial things. It is no less childish for spirits to concern themselves, unprompted, with what might be called household details. They may be good, but they are certainly very earthly.

20. "If a person, in dying, leaves his affairs embarrassed, can one ask his spirit to aid in disentangling them, and can one also question him upon the real estate he has left, in a case where the estate may not be known, if such questioning be in the interests of justice?"

20. "If a person dies leaving their affairs in disorder, can we ask their spirit to help sort them out? If the real estate they left is not known, can we also ask them about it, in the interests of justice?"

"You forget that death is a deliverance from the cares of the world; do you think that the spirit who is happy in his liberty willingly returns to take up his chains, and occupy himself with things he no longer cares for, to satisfy the cupidity of those who, perhaps, are rejoiced at his death, in the hope that it will be profitable to them? You speak of justice, but the justice is in cheating their covetousness; it is the beginning of the punishment which God reserves for their greediness for the goods of the world. Besides, the confusion which the death of a person sometimes leaves, makes a part of the trials of life, and it is not in the power of any spirit to deliver you from them, because they are in the decrees of God."

"You forget that death frees us from the cares of the world. Do you think a spirit who is happy in freedom willingly returns to take up its chains? Would it concern itself with things it no longer cares about, just to satisfy the greed of others? Perhaps those people are glad of the person's death, hoping to profit from it. You speak of justice, but justice lies in denying them what they greedily desire. This is the beginning of the punishment God has in store for their greed for worldly goods. Besides, the confusion a person's death sometimes leaves behind is part of life's trials. No spirit has the power to free you from these trials, because God has decreed them."

Remark. The above answer will, doubtless, disappoint those who imagine that spirits have nothing better to do than to serve us as auxiliary clairvoyants, to guide us, not toward heaven, but on the earth. Another consideration comes to the support of this answer. If a man, during his life, has left his affairs in disorder from negligence, it is not likely that, after his death, he will take more care, for he would be happy to be freed from the trouble they caused him, and however little he may be elevated, he will attach less importance to them as spirit than as man. As to the unknown goods he may have left, he has no reason to interest himself for greedy heirs, who would probably think no more of him if they did not hope to gain something; and if he is still imbued with human passions, he may take a malign pleasure in their disappointment. If, in the interest of justice and of persons he loves, a spirit deems it useful to make revelations of this kind, he makes them spontaneously, and for that there is no need of being a medium, or of having recourse to one; he leads to the knowledge of the things by apparently accidental circumstances, but never on a question put to him about it; inasmuch as this question cannot change the trials to be suffered, it would rather tend to increase them, because it is almost always an indication of cupidity, and proves to the spirits that they think of him only from interested motives. (See No. 295.)

Remark. This answer will no doubt disappoint those who imagine that spirits have nothing better to do than serve as clairvoyants. They expect spirits to guide us on earth, not toward heaven. Another consideration supports this answer. If a man has neglected his affairs and left them in disorder, he is unlikely to take more care after death. He would be happy to be free of the trouble they caused him. However little elevated he may be, he will attach less importance to them as a spirit than he did as a man. As for any property he may have left without anyone knowing, he has no reason to concern himself with greedy heirs. They would probably give him no further thought if they did not hope to gain something. And if he is still filled with human passions, he may take malicious pleasure in their disappointment. A spirit may think it useful to reveal such things in the interests of justice and those he loves. If so, he does it of his own accord. There is no need to be a medium or to consult one. He brings the things to light through circumstances that appear accidental, but never in answer to a question about them. Such a question cannot change the trials to be endured. Instead, it would tend to increase them. It is almost always a sign of greed, and it proves to the spirits that the questioners think of him only for their own gain. (See No. 295.)

21. "May we ask of spirits information of their situation in the world of spirits?"

21. "May we ask spirits about their situation in the spirit world?"

"Yes; and they give it willingly, when the question is dictated by sympathy or the desire of being useful, and not by curiosity."

"Yes, and they give it willingly when the question is motivated by sympathy or a desire to help, rather than curiosity."

22. "Can spirits describe the nature of their sufferings, or their happiness?"

22. "Can spirits describe what their suffering or happiness is like?"

"Perfectly; and these revelations are of great instruction for you, for they initiate you into the true nature of future pains and recompenses, destroying the false ideas you have had on this subject; they tend to reanimate faith and your confidence in the goodness of God. The good spirits are glad to describe to you the happiness of the chosen; the bad can be constrained to describe their sufferings to incite them to repentance; they sometimes find a comfort in it; the unhappy pour out their complaint in the hope of compassion.

"Perfectly. These revelations are very instructive for you. They show you the true nature of future punishments and rewards, dispelling your false ideas about them. They help revive your faith and your confidence in the goodness of God. Good spirits are glad to describe the happiness of the chosen to you. Bad spirits can be made to describe their suffering to encourage them to repent. They sometimes find comfort in describing it. The unhappy share their complaints in the hope of receiving compassion.

"Do not forget that the essential, exclusive end of Spiritism is your advancement, and it is to attain it that the spirits are permitted to initiate you into the future life, offering you examples by which you may profit. The more you identify yourself with the world that awaits you, the less you will regret the one in which you now are. This is, in short, the actual end of the revelation."

"Do not forget that the sole purpose of Spiritism is your advancement. To help you advance, spirits are permitted to introduce you to the future life. They offer you examples you can learn from. The more at home you feel in the world that awaits you, the less you will regret leaving this one. In short, this is the purpose of the revelation."

23. "In invoking a person whose fate is unknown, may we know from himself if he is still living?"

23. "If we invoke a person whose fate is unknown, can they tell us whether they are still alive?"

"Yes, if the uncertainty concerning his death is not a necessity, or a trial for those who are interested in knowing it."

"Yes, if the uncertainty about his death is not a necessity, or a trial for those who want to know."

"If he is dead, can he give us the circumstances of his death, so that they can be verified?"

"If he is dead, can he tell us how he died so that we can verify the details?"

"If he attaches any importance to it, he will do it; otherwise he cares little about it."

"If he thinks it is important, he will do it. Otherwise, he doesn't care much about it."

Remark. Experience proves that, in such case, the spirit is not impressed by the motives of interest there may be to know the circumstances of his death; if he chooses to reveal them, he does it of himself, either through a medium or by visions or apparitions, and can then give more exact indications; if he does not desire it, a deceiving spirit may perfectly counterfeit him, and be amused by the vain search he causes.

Remark. Experience shows that, in such cases, a spirit is not swayed by reasons for wanting to know how he died. If he chooses to reveal the circumstances, he does so on his own, through a medium, visions, or apparitions. He can then give more precise details. But if he does not want to reveal them, a deceiving spirit may perfectly impersonate him. The deceiving spirit may then be amused by the fruitless search he causes.

It frequently happens that the disappearance of a person, whose death cannot be officially confirmed, creates confusion in family affairs. It is only in very rare and exceptional cases that we have known the spirits show the way of getting at the truth, after being asked to do so; if they wish to do it, doubtless they can, but often it is not permitted if the embarrassments are trials for those who might be interested in disentangling them.

When a person disappears and their death cannot be officially confirmed, family affairs are often thrown into confusion. Only in very rare and exceptional cases have we known spirits to show how to discover the truth when asked. If they wish to reveal it, they can undoubtedly do so. But often they are not permitted to, if the difficulties are trials for those interested in resolving them.

It is, therefore, but a chimerical hope we follow, when we take such means of recovering an inheritance; the most certain thing about it will be the money spent in the effort.

Therefore, trying to recover an inheritance by such means is a vain hope. The only sure thing is the money spent on the effort.

There are not wanting spirits well disposed to flatter such hopes, who make no scruples of inciting to proceedings of which one is often very happy to be relieved at the expense of a little ridicule.

There are plenty of spirits willing to encourage such hopes. They have no qualms about urging people into actions they are often glad to escape, even at the cost of some ridicule.

24. "Can spirits give us advice for our health?"

24. "Can spirits give us advice about our health?"

"Health is a condition necessary for the work one should accomplish in the world; for this reason they willingly attend to it; but as there are ignorant and learned among them, it is not proper for that, any more than for anything else, to address yourself to the first comer."

"Good health is necessary for the work one must do in the world, so they willingly attend to it. But some of them are knowledgeable and others are ignorant. So, for health as for anything else, you should not turn to the first one you meet."

25. "In addressing one's self to the spirit of a medical celebrity, is one more certain of obtaining good advice?"

25. "If you ask the spirit of a famous doctor for advice, are you more certain to get good advice?"

"Terrestrial celebrities are not infallible, and have, often, systematic ideas which are not always true, and from which death does not immediately deliver them. Terrestrial science is a very small thing compared with celestial science; the superior spirits alone have this last science; without having names known among you, they may know much more than your learned men about everything. Science alone does not make spirits superior, and you would be very much astonished at the rank certain learned men occupy among us. The spirit of a learned man may not know more than when he was in the world, if he has not progressed as a spirit."

"Famous people on earth are not infallible. They often have fixed ideas that are not always true, and death does not immediately free them from those ideas. Earthly science is a very small thing compared with heavenly science. Only superior spirits possess heavenly science. Though their names may be unknown to you, they may know much more about everything than your scholars do. Knowledge alone does not make spirits superior. You would be very surprised at the rank some scholars hold among us. The spirit of a scholar may know no more than it did on earth, if it has not progressed as a spirit."

26. "Cannot the learned, after becoming a spirit, recognize his scientific errors?"

26. "Can’t a learned person recognize their scientific errors after becoming a spirit?"

"If he have reached a sufficiently high degree to be rid of his vanity, and to understand that his development is not complete, he recognizes and avows them without shame; but if he is not sufficiently dematerialized, he may preserve some of the prejudices with which he was imbued in the world."

"If he has progressed far enough to overcome his vanity, he understands that his development is not complete. He recognizes and admits them without shame. But if he is not sufficiently dematerialized, he may still hold some of the prejudices he absorbed in the world."

27. "Could a doctor, by invoking those of his patients who are dead, obtain from them some enlightenment on the cause of their death, the faults he may have committed in the treatment, and thus acquire an addition to his knowledge?"

27. "Could a doctor summon the spirits of deceased patients to learn what caused their deaths and what mistakes he may have made in their treatment? Could he thereby increase his knowledge?"

"He can; and that would be very useful should he have the assistance of enlightened spirits, who could supply the defects in the knowledge of some of the patients. But for that he must make this study in a serious and assiduous manner, with a humanitary design, and not as a means of easily acquiring knowledge and fortune."

"He can, and it would be very useful if enlightened spirits helped him. They could make up for gaps in the knowledge of some patients. But to do this, he must study seriously and diligently, with the aim of helping humanity. He must not use it as an easy way to gain knowledge and wealth."

28. "Can spirits guide in scientific researches and discoveries?"

28. "Can spirits guide scientific research and discoveries?"

"Science is the work of genius; it must be acquired only by labor; for by labor alone is man advanced on his road. What merit would there be if he had only to question the spirits in order to know everything? Any simpleton could become learned at that price. Industry alone can give us inventions and discoveries. Then there is another consideration; everything must come in its time, when ideas are ripe to receive it: if man had this power he would overturn the order of things, pushing forward fruit before its season.

"Science is the work of genius, and it must be learned through hard work. Only through hard work can a person advance. What merit would there be in knowing everything simply by questioning spirits? At that price, any fool could become learned. Only hard work can give us inventions and discoveries. There is another point to consider. Everything must come in its own time, when people are ready to accept it. If people had this power, they would overturn the order of things, forcing fruit to grow before its season.

"God has said to man, Thou shalt draw thy nourishment from the earth by the sweat of thy face: admirable figure! which pictures his condition here below. He must progress in everything by the effort of labor; if we give him things already made, of what use would be his intelligence? He would be like the scholar whose duty another person performs."

"God has said to man, You must draw your nourishment from the earth by the sweat of your brow. What an admirable image! It shows his condition here on earth. He must progress in everything through the effort of labor. If we give him things already made, what use would his intelligence be? He would be like a student whose work is done by someone else."

29. "Are the 'savant' and the inventor never assisted by spirits in their researches?"

29. "Do spirits never help the 'scholar' and the inventor in their research?"

"O, that is very different. When the time has come for a discovery, the spirits charged with its direction seek the man capable of conducting it to a good end, and inspire him with the necessary ideas, in such a way as to leave him all the merit of it; for these ideas he must elaborate and work out. It is thus with all the grand achievements of human intelligence. The spirits leave each man in his sphere; of him who is fit only to cultivate the earth, they will not make a confidant of God's secrets; but they know how to draw from obscurity the man capable of seconding His designs. Do not allow yourselves to be carried away, by curiosity or ambition, into a path which is not the end of Spiritism, and which will lead only to the most ridiculous manifestations."

"Oh, that is very different. When the time comes for a discovery, the spirits charged with guiding it seek someone capable of bringing it to completion. They inspire him with the necessary ideas, but leave him all the credit. For he must develop and work out those ideas himself. This is how all the great achievements of human intelligence come about. The spirits leave each person within his own sphere. They do not make someone fit only to farm the land a confidant of God's secrets. But they know how to bring out of obscurity someone capable of helping carry out God's plans. Do not let curiosity or ambition lead you down a path that is not the purpose of Spiritism. Such a path will lead only to the most ridiculous manifestations."

Remark. A more enlightened knowledge of Spiritism has calmed the fever for discoveries which, in its incipiency, were expected to be reached by this means. It was supposed persons had only to ask of the spirits recipes to color the hair or to make it grow, to cure corns on the feet, &c. We have seen many persons who thought their fortunes made, and who received only more or less ridiculous processes for it. It is the same when persons desire, by the aid of spirits, to pry into the mysteries of the origin of things; some spirits having, on such subjects, systems often worth no more than those of men, and which it is prudent to receive with the utmost reserve.

Remark. A better understanding of Spiritism has calmed the fever for discoveries once expected from it. At first, people thought they only had to ask spirits for recipes to color hair, make it grow, cure corns, and so on. We have seen many people who thought they had made their fortunes, only to receive more or less ridiculous methods for doing so. The same is true when people try to use spirits to uncover the mysteries of the origin of things. Some spirits have theories on these subjects that are often worth no more than those of humans. It is wise to treat these theories with the utmost caution.

30. "Can spirits discover to us hidden treasures?"

30. "Can spirits reveal hidden treasures to us?"

"The superior spirits are not engaged in such matters; but mocking spirits often indicate treasures that do not exist, or can make you fancy one in a spot in a directly contrary direction from where it is; and that has its usefulness in order to show that true fortune is in labor. If Providence destines hidden riches for some one, he will find them naturally; otherwise not."

"Superior spirits do not concern themselves with such matters. But mocking spirits often point to treasures that do not exist. Or they may make you imagine a treasure in the opposite direction from where it lies. This is useful because it shows that true fortune comes from work. If Providence intends someone to have hidden riches, that person will find them naturally. Otherwise, they will not."

31. "What are we to think of the belief of spirit guardians for hidden treasures?"

31. "What should we think of the belief that spirits guard hidden treasures?"

"Spirits who are not dematerialized are attached to things. Misers who have hidden their treasures might still watch over and guard them after their death, and the trouble of seeing them carried away is one of their punishments, until they understand how useless they are to them. There are also spirits of the earth, charged to direct its interior transformations, who have been allegorically made the guardians of natural riches."

"Spirits who have not become free of material ties remain attached to things. Misers who have hidden their treasures may still watch over and guard them after death. Seeing their treasures taken away causes them distress. This is one of their punishments, until they understand that the treasures are useless to them. There are also spirits of the earth who are responsible for directing its internal transformations. In allegory, these spirits have been made guardians of natural riches."

Remark. The question of hidden treasures is in the same category as that of unknown inheritances; very silly would he be who should reckon upon the pretended revelations that might be made to him by the jokers of the invisible world. We have said that when spirits will or can make such revelations, they do it spontaneously, and have no need of mediums for that. We give an example. A lady lost her husband, after thirty years of married life, and found herself on the brink of being expelled from her home, without any resource, by her step-son, to whom she had been as a mother. Her despair was at its height, when, one evening, her husband appeared to her, told her to follow him into his study; there he showed her his writing desk, which was still under seal, and by a kind of second sight he made her see its interior; he pointed out a secret drawer that she had not known, explained to her its mechanism, and added, "I foresaw what would happen, and wished to make sure of your comfort: in this drawer is my last will; I have given you the use of this house, and a yearly income:" then he disappeared. When the day came to remove the seals, no one could open the drawer; then the lady related what had happened to her. She opened it as her husband had told her, and there found the will, in terms exactly as he had mentioned.

Remark. Hidden treasures belong in the same category as unknown inheritances. Anyone who relies on supposed revelations from jokers in the invisible world would be very foolish. As we have said, when spirits are willing or able to make such revelations, they do so spontaneously. They have no need of mediums for that. Here is an example. A woman lost her husband after thirty years of marriage. She was left without any means of support and faced eviction from her home by her stepson. She had been like a mother to him. Her despair was at its height when, one evening, her husband appeared to her. He told her to follow him into his study. There he showed her his writing desk, which was still under seal. Through a kind of second sight, he let her see inside it. He pointed out a secret drawer she had not known about and explained how it worked. He added, "I foresaw what would happen and wanted to make sure you would be comfortable. My last will is in this drawer. I have given you the use of this house and a yearly income." Then he disappeared. When the day came to remove the seals, no one could open the drawer. The woman then told them what had happened. She opened the drawer as her husband had instructed her. Inside, she found the will, with its terms exactly as he had described them.

32. "What degree of confidence may we place in the descriptions spirits give us of the different worlds?"

32. "How much can we trust the descriptions spirits give us of the different worlds?"

"That depends on the degree of real advancement the spirits who give these descriptions may have reached; for you understand that ordinary spirits are as incapable of teaching you, in that respect, as an ignoramus in the world is to describe all the countries of the earth. You often ask scientific questions about these worlds that these spirits cannot solve: if they are sincere, they speak according to their personal ideas; if they are trifling spirits, they amuse themselves by giving you absurd and fantastic descriptions; inasmuch as these spirits, who are not deprived of imagination in the wandering state, any more than on earth, draw on this faculty for the recital of many things that have no reality. Yet, there is no absolute impossibility of having some enlightenment on these worlds; good spirits are even pleased in describing to you those who inhabit them, in order to serve as instruction and for your advancement, and to induce you to follow the road that will lead you thither; it is a means of fixing your ideas of the future, so as not to leave you with a vague impression."

"That depends on how far the spirits giving these descriptions have really advanced. You understand that ordinary spirits cannot teach you about these matters. They are no more capable of doing so than an ignorant person on earth is of describing every country. You often ask scientific questions about these worlds that these spirits cannot answer. If they are sincere, they speak according to their own ideas. If they are frivolous, they amuse themselves by giving you absurd and fantastic descriptions. Spirits have imaginations in the wandering state, just as they do on earth. So they use their imaginations to tell you many things that are not real. Yet it is not impossible to learn something about these worlds. Good spirits are even pleased to describe their inhabitants to you. They do so to instruct you, help you advance, and encourage you to follow the path that will lead you there. This helps you form clear ideas about the future, rather than leaving you with a vague impression."

"What certainty can we have of the exactness of these descriptions?"

"How can we be sure these descriptions are accurate?"

"The best is the agreement between them; but remember, they have your moral advancement for their object, and that, consequently, it is on the moral state of the inhabitants you may receive the best teachings, and not on their physical or geological state. With your actual knowledge you could not even comprehend it; its study would not serve your progress here below, and you will have every means of making it when you are there."

"The best thing is that they agree with one another. But remember, their goal is your moral advancement. So the best teachings you may receive concern the moral state of the inhabitants, not their physical or geological state. With your current knowledge, you could not even understand their physical or geological state. Studying it would not help you progress here on earth. And when you are there, you will have every means to study it."

Remark. Questions on the physical constitution and astronomical elements of the worlds enter into the order of scientific researches, of which the spirits ought not to spare you the trouble; otherwise an astronomer would find it very convenient to have them make his calculations, which, doubtless, he would not hesitate to do. If spirits could, by revelation, spare the labor of a discovery, it is probable that they would do so in favor of a "savant" modest enough to avow openly the source, rather than to allow those to profit by it who deny them, and for whose self-love, on the contrary, they often contrive deceptions.

Remark. Questions about the physical makeup and astronomical features of worlds belong to scientific research. Spirits should not spare you that work. Otherwise, an astronomer would find it very convenient to have spirits do his calculations. He would no doubt have them do so without hesitation. If spirits could reveal a discovery and save someone the work of making it, they would probably help a "scientist" modest enough to openly acknowledge the source. They would be less likely to let those who deny spirits benefit. Instead, spirits often devise deceptions to take advantage of such people’s pride.