Contradictions and Deceptions

297. The adversaries of Spiritism do not fail to object that its believers do not agree among themselves; that all do not partake the same beliefs; in fact, that they contradict each other. If, they say, the teachings are given to you by the spirits, how is it that they are not identical? Nothing but a serious and profound study of the science can reduce this argument to its just value.

297. Opponents of Spiritism are quick to point out that its believers do not agree among themselves. They say that believers do not all share the same beliefs and, in fact, contradict one another. They ask: If spirits give you these teachings, why are they not identical? Only a serious and thorough study of the science can show how much this argument is really worth.

Let us hasten to say, first, that these contradictions, of which some persons make great account, are in general more apparent than real; that they more often pertain to the superficies than to the depth of the thing, and, consequently, are unimportant. The contradictions proceed from two sources, men and spirits.

First, let us quickly say that these contradictions, which some people consider very important, are generally more apparent than real. They more often concern the surface of the matter than its substance. As a result, they are unimportant. The contradictions come from two sources: people and spirits.

298. The contradictions of human origin have been sufficiently explained in the chapter on Systems, No. 36, to which we refer our readers. Every one will understand that, in the beginning, when the observations were still incomplete, divergent opinions arose on the causes and the consequences of the spirit phenomena, three quarters of which opinions have fallen before a more serious and searching study. With very few exceptions, and aside from those persons who do not easily give up ideas they have embraced, or to which they have given birth, it may be said that, at present, there is unity among the immense majority of spiritists, at least as to general principles, if not in insignificant details.

298. Contradictions arising from human sources have been sufficiently explained in the chapter on Systems, No. 36. We refer readers to that chapter. Everyone will understand that, at first, observations were still incomplete. As a result, differing opinions arose about the causes and consequences of spirit phenomena. Three quarters of those opinions have been abandoned after more serious and thorough study. There are very few exceptions, apart from people who do not easily abandon ideas they have adopted or created. It may be said that the vast majority of spiritists now agree, at least on general principles, if not on insignificant details.

299. In order to comprehend the cause and the value of the contradictions of spirit origin, one must become identified with the nature of the invisible world, and have studied it under every aspect. At first sight, it may seem astonishing that the spirits do not all think the same; but that cannot surprise any one who will consider the infinite number of degrees that must be passed through before attaining, the height of the scale. To suppose them to have an equal appreciation of things would be to suppose them all at the same level; to think they should all see correctly would be to admit that they have all reached perfection, which is not and cannot be, if it be remembered that they are but human beings stripped of the corporeal envelope. Spirits of every rank being able to manifest themselves, the result is, that their communications bear the seal of their ignorance or their knowledge, of their moral inferiority or superiority. The instructions we have given are to enable the true to be distinguished from the false, the good from the bad.

299. To understand the cause and significance of contradictions in messages from spirits, one must become familiar with the nature of the invisible world. One must also study it from every angle. At first, it may seem surprising that spirits do not all think alike. But this cannot surprise anyone who considers the countless stages they must pass through to reach the top of the scale. To suppose that spirits all understand things equally would be to suppose they are all at the same level. To think they should all see things correctly would be to accept that they have all reached perfection. This is not and cannot be true, if we remember that they are only human beings without physical bodies. Spirits of every rank can make themselves known. As a result, their communications bear the marks of their ignorance or knowledge, and of their moral inferiority or superiority. The instructions we have given are meant to help distinguish truth from falsehood and good from bad.

It must not be forgotten that among spirits, as among men, there are false and half-learned scientists, haughty and presumptuous spirits, and systematists. As it is given only to the perfected spirits to know everything, there are for others, as well as for us, mysteries which they explain in their own way, according to their ideas, and on which they may have opinions more or less correct, which from self-love they desire to have prevail, and which they like to put forth in their communications. The wrong is, that some of their interpreters have too lightly embraced opinions contrary to good sense, and of which the authors should be made responsible. Thus, the contradictions of spirit origin have no cause but the diversity of intelligence, knowledge, judgment, and morality of spirits who are, as yet, unfitted to know everything, or to comprehend everything. (See Book on Spirits. Introduction, § XIII.; Conclusion, § IX.)

We must not forget that spirits, like people, include false and half-educated scientists, arrogant and presumptuous spirits, and system builders. Only perfected spirits can know everything. For other spirits, as for us, there are mysteries. They explain these mysteries in their own way, according to their ideas, and their opinions may be more or less correct. Out of self-love, they want their opinions to prevail, and they like to present them in their communications. The fault is that some interpreters have too readily accepted opinions that go against common sense. The spirits who expressed those opinions should be held responsible for them. Thus, contradictions among spirits arise only from differences in their intelligence, knowledge, judgment, and morality. These spirits are not yet capable of knowing or understanding everything. (See Book on Spirits. Introduction, § XIII., Conclusion, § IX.)

300. Some persons will say, Of what use are the teachings of the spirits if they offer to us no greater certainty than human teachings? The answer is easy: We do not accept the teachings of all men with equal confidence, and between two doctrines we give the preference to that whose author seems to us most enlightened, most capable, most judicious, least accessible to passion; we must act the same with the spirits.

300. Some people will ask, What use are the teachings of spirits if they offer no more certainty than human teachings? The answer is simple. We do not accept everyone's teachings with equal confidence. When choosing between two doctrines, we prefer the one whose author seems most enlightened, capable, and judicious, and least influenced by passion. We must do the same with spirits.

If in the number there are some who are not above humanity, there are many who are far beyond it; and these could give us instructions, we should seek in vain among the most learned men. We must distinguish them from the rabble of inferior spirits, and a profound knowledge of Spiritism will certainly lead us to this distinction.

Although some spirits are no better than humans, many are far beyond us. These spirits could teach us things we would seek in vain among the most learned people. We must distinguish them from the rabble of inferior spirits. A deep knowledge of Spiritism will certainly help us make this distinction.

But even these instructions are limited, and if it is not given to spirits to know everything, for still greater reason should it be the same with men. Thus, there are things on which they are questioned in vain, either that it is forbidden to reveal them, or because they are themselves ignorant of them, and could give us only their personal opinion; but these very personal opinions are what vain spirits give as absolute truths. It is especially on what should remain hidden, as the future, and the principle of things, that they insist the most, in order to appear to be in the secrets of God; so it is on these points there are the most contradictions. (See the preceding chapter.)

But even these instructions are limited. If spirits cannot know everything, people have even less reason to expect to know everything. So there are things we ask spirits about in vain. They are either forbidden to reveal the answers or do not know them themselves. In the latter case, they could give us only their personal opinions. But vain spirits present these very opinions as absolute truths. They dwell most on what should remain hidden, such as the future and the origin of things. They do this to make it appear that they know God's secrets. So these are the subjects on which spirits contradict one another most. (See the preceding chapter.)

301. The following answers were given by spirits to questions relative to contradictions:—

301. Spirits gave the following answers to questions about contradictions:

1. "Can the same spirit, communicating to two different circles, transmit to them contradictory answers on the same subject?"

1. "Can the same spirit give contradictory answers on the same subject when communicating with two different circles?"

"If the two circles differ in opinions and thoughts, the answer might reach them travestied, because they are under the influence of different columns of spirits: it is not the answer that is contradictory; it is the manner in which it is rendered."

"If the two circles differ in their opinions and thoughts, the answer they receive might be distorted. This is because they are influenced by different groups of spirits. The answer itself is not contradictory. It is the way the answer is conveyed that differs."

2. "We understand that an answer might be altered; but when the qualities of the medium exclude all idea of bad influence, how does it happen that superior spirits hold a different and contradictory language on the same subject with persons perfectly serious?"

2. "We understand that an answer might be altered. But suppose the medium's qualities rule out any possibility of bad influence. Why, then, do superior spirits give different and contradictory answers on the same subject to people who are entirely serious?"

"The really superior spirits never contradict themselves, and their language is always the same with the same persons. It may be different according to the persons and places; but it is necessary to pay attention to this—the contradiction is often only apparent; more in the words than in the thought; for on reflection it will be found that the fundamental idea is the same. Then the same spirit may answer differently on the same question, according to the degree of perfection of those who invoke him, for it is not always good that all should have the same answer, while they are not as advanced. It is exactly as if a child and a 'savant' should ask you the same question; surely you would answer to each in such a way as to be comprehended, and to satisfy them; the answer, though different, would always have the same groundwork."

"Truly superior spirits never contradict themselves, and their language is always the same with the same people. It may vary depending on the people and places. But note that the contradiction is often only apparent, more in the words than in the thought. On reflection, you will find that the basic idea is the same. The same spirit may also answer the same question differently, depending on the degree of perfection of those who invoke him. For it is not always good for everyone to receive the same answer when they are not equally advanced. It is just as if a child and a 'scholar' asked you the same question. Surely you would answer each in a way they could understand and that would satisfy them. Though your answers would differ, they would always have the same basis."

3. "From what motive do serious spirits seem to agree with ideas and prejudices of some persons, while in others they assail the same?"

3. "Why do serious spirits seem to agree with some people's ideas and prejudices, but attack those same ideas and prejudices in others?"

"It is necessary that we make ourselves understood. If a person has a very confirmed conviction on a doctrine even false, we must turn him from this conviction, but little by little; for this reason we often use his terms, and appear to partake of his ideas, in order that he may not be suddenly disconcerted, and cease to allow us to instruct him. Besides, it is not good to shock prejudices too abruptly; it might be the means of not being listened to: for this reason the spirits often speak in the sense of the opinion of those who hear them, in order to lead them little by little to the truth. They appropriate the language of the persons, as you would do yourself, were you a somewhat skillful orator; thus they would not speak to a Chinese or to a Mohammedan, as they would to a Frenchman or to a Christian, for they would be sure to be repulsed.

"We need to make ourselves understood. If someone is firmly convinced of a doctrine, even a false one, we must turn them away from it gradually. For this reason, we often use their terms and appear to share their ideas. This keeps them from being suddenly unsettled and refusing to let us teach them. Besides, it is not good to challenge prejudices too abruptly, because people might stop listening. For this reason, spirits often speak in ways that agree with their listeners' opinions. They do this to lead them gradually to the truth. The spirits adapt to their listeners' language, as you would if you were a fairly skilled speaker. So they would not speak to a Chinese person or a Muslim as they would to a French person or a Christian. If they did, they would surely be rejected.

"You must not take as a contradiction what is often but a skillful elaboration of the truth. All spirits have their tasks marked out by God; they accomplish them in the conditions He judges right for the good of those who receive their communications."

"Do not mistake for a contradiction what is often a skillful explanation of the truth. God has assigned a task to every spirit. They carry out their tasks under the conditions he judges best for those who receive their messages."

4. "Even apparent contradictions might engender doubts in the spirit of some persons; by what means can we know the truth?"

4. "Even apparent contradictions might make some people doubt. How can we know the truth?"

"To discern errors from truth, the answers must be examined thoroughly, and meditated long and seriously; it is an entire study. Time is necessary for this, as for all other studies.

"To distinguish truth from error, the answers must be examined thoroughly and considered long and seriously. This is a study in itself. It takes time, like any other study.

"Study, compare, examine thoroughly; we tell you this constantly; knowledge of the truth is at this price. How do you expect to reach the truth when you interpret everything after your own narrow ideas, which you take for great ones? But the day is not far distant when the teachings of the spirits will be everywhere uniform in the details, as in the fundamentals. Their mission is to destroy error, but that can come only by degrees."

"Study, compare, and examine everything carefully. We tell you this constantly. This is what it takes to know the truth. How do you expect to reach the truth when you interpret everything according to your own narrow ideas? You think those ideas are great. But soon the teachings of the spirits will be the same everywhere, in the details as well as the fundamentals. Their mission is to destroy error, but that can happen only gradually."

5. "There are persons who have neither time nor capacity for a serious and thorough study, and who accept what is taught them without examination. Is there no danger that they may thus give credence to error?"

5. "Some people lack the time or ability to study seriously and thoroughly. They accept what they are taught without examining it. Is there no danger that they may therefore believe something false?"

"Let them practice good and do no evil; that is the essential thing; for that there are not two doctrines. Good is always good, whether it be done in the name of Allah or Jehovah, for there is only one God for the universe."

"Let them do good and avoid evil. That is what matters most. On this, there are not two doctrines. Good is always good, whether it is done in the name of Allah or Jehovah. For there is only one God for the universe."

6. "How can spirits, who appear to be developed in intelligence, have ideas evidently false on certain things?"

6. "How can spirits who seem intelligent have clearly false ideas about certain things?"

"They have their doctrine. Those who are not sufficiently advanced, but who think they are, take their own ideas of the truth. It is the same among you."

"They have their own beliefs. Those who are not advanced enough, but think they are, mistake their own ideas for the truth. The same is true among you."

7. "What are we to think of that doctrine which says that only one spirit can communicate, and that one is God or Jesus?"

7. "What should we think of the doctrine that says only one spirit can communicate, and that spirit is God or Jesus?"

"The spirit who teaches that is one who desires to govern; for that reason he wants to have it believed that he is alone; but the wretch who dare take the name of God will bitterly expiate his pride. As to these doctrines, they refute themselves, because they are in contradiction to the most proved facts; they do not deserve serious examination, for they have no root.

"The spirit who teaches that wants to rule. That is why he wants people to believe he is alone. But the wretch who dares to take the name of God will pay bitterly for his pride. As for these doctrines, they refute themselves because they contradict the best-established facts. They do not deserve serious examination because they have no foundation.

"Reason tells you that good proceeds from a good source, and bad from an evil one: why should you desire a good tree to bring forth evil fruit? Did you ever gather grapes from an apple tree? The diversity of the communications is the most patent proof of the diversity of their origin.

"Reason tells you that good comes from a good source and bad from an evil one. So why would you expect a good tree to bear bad fruit? Have you ever picked grapes from an apple tree? The differences among the communications are the clearest proof that they come from different sources.

"Besides, the spirits who pretend that they alone communicate forget to say why the others cannot. Their pretension is the negation of the most beautiful and consoling facts of Spiritism—the relations of the visible and invisible worlds, of mankind with the beings dear to them, and who would otherwise be lost to them without return. These relations identify man with his future, and detach him from the material world; suppress them, he is again plunged into the doubt that makes his torment—given food for his egotism.

"Besides, the spirits who claim that only they can communicate never explain why the others cannot. Their claim denies the most beautiful and comforting facts of Spiritism. These are the connections between the visible and invisible worlds, and between people and their loved ones. Without these connections, those loved ones would be lost to them forever. These connections link people to their future and draw them away from the material world. Take them away, and people are plunged back into the doubt that torments them, feeding their selfishness."

"In examining with care the doctrines of these spirits, we see, at every step, unjustifiable contradictions, the traces of their ignorance of the most evident thing, and, consequently, the certain signs of their inferiority. Spirit of Truth."

"When we carefully examine the teachings of these spirits, we find unjustifiable contradictions at every turn. We also see signs that they are ignorant of the most obvious things. These are certain signs of their inferiority. Spirit of Truth."

8. "Of all the contradictions we observe in the communications of spirits, one of the most striking is that relating to re-incarnation. If re-incarnation is a necessity of spirit life, how is it that all the spirits do not teach it?"

8. "Of all the contradictions we see in messages from spirits, one of the most striking concerns reincarnation. If reincarnation is necessary for spirit life, why don't all spirits teach it?"

"Do you not know that there are spirits whose ideas are limited to the present, as among many men of the earth? They believe that what is for them must last forever; they do not see beyond the circle of their perceptions, and trouble themselves neither about whence they come, nor whither they go; and yet they must undergo the law of necessity. Re-incarnation is, for them, a law of necessity, of which they will not think until it comes; they know that the spirit progresses, but how is for them a problem. Then, if you ask it of them, they will talk to you of the seven heavens, one above the other, like stagings: there are some, even, who will talk of the sphere of fire, the sphere of stars, then the city of flowers, and the city of the chosen."

"Do you not know that some spirits, like many people on earth, think only about the present? They believe that their present condition must last forever. They cannot see beyond what they perceive. They do not concern themselves with where they came from or where they are going. Yet they must still obey the law of necessity. For them, reincarnation is a law of necessity, but they will not think about it until it comes. They know that the spirit progresses, but they do not know how. So, if you ask them, they will tell you about seven heavens, stacked one above another like platforms. Some will even tell you about the sphere of fire, the sphere of stars, then the city of flowers and the city of the chosen."

9. "We can easily imagine that spirits but little advanced would not comprehend this question; but then, how is it that spirits of a notoriously moral and intellectual inferiority speak spontaneously of their different existences, and of their desire to be re-incarnated, to make amends for their past?"

9. "We can easily imagine that less advanced spirits would not understand this question. But why, then, do spirits known to be morally and intellectually inferior speak on their own about their different lives? Why do they express a desire to be reincarnated to make amends for their past?"

"There are many things occurring in the world of spirits difficult for you to comprehend. Have you not among you persons very ignorant on some things, and enlightened on others; persons who have more judgment than instruction, and others who have more instruction than judgment? Do you not know, also, that some spirits are pleased to keep men in ignorance, while pretending to instruct them, profiting by the ease with which their words gain credit? They may seduce those who do not go to the bottom of things, but when they are pressed to extremity by reasonings, they cannot long sustain their rôle.

"Many things happen in the world of spirits that are difficult for you to understand. Among you, aren't some people ignorant about certain things but knowledgeable about others? Don't some have more judgment than education, while others have more education than judgment? Don't you also know that some spirits enjoy keeping people ignorant while pretending to teach them? They take advantage of how readily people believe their words. They may deceive those who do not examine things closely. But when pressed hard by reasoned arguments, they cannot keep up their role for long.

"Notice, especially, the prudence with which the spirits in general promulgate the truth; a too vivid and too sudden light dazzles without illuminating. They might, in certain cases, consider it useful to spread it only gradually, according to the times, the places, and the persons. Moses did not teach all that the Christ taught, and the Christ himself said many things the understanding of which was reserved for future generations. You speak of re-incarnation, and are astonished that this principle has not been taught in certain countries; but remember, that in a country where the prejudice of color reigns supreme, where slavery is rooted in the manners, they would have rejected Spiritism, if only for that it proclaimed re-incarnation, for the idea that he who is master may become a slave, and the reverse, would have appeared monstrous. Was it not better that the general principle should be first accepted, safe, later, to bring its consequences? O, mankind! how short-sighted to judge the designs of God! Know that nothing can be done without His permission, and without a motive which, very often, you cannot penetrate.

“Notice especially how carefully spirits generally reveal the truth. A light that is too bright and sudden dazzles without illuminating. In certain cases, they may find it useful to reveal the truth only gradually, depending on the time, place, and people. Moses did not teach everything that Christ taught. And Christ himself said many things that only future generations would understand. You speak of reincarnation and are surprised that this principle has not been taught in certain countries. But remember that in a country where racial prejudice rules and slavery is rooted in custom, people would have rejected Spiritism simply because it taught reincarnation. The idea that a master might become a slave, or a slave a master, would have seemed monstrous. Was it not better to have the general principle accepted first and introduce its consequences later? Oh, humanity! How shortsighted you are to judge God’s plans! Know that nothing can be done without his permission and without a reason that you often cannot understand.”

"I have told you that unity would come in the spirit belief; take it as a certainty that it will come, and that the disagreements, already deeply-seated, will be effaced, little by little, as men are enlightened, and will disappear completely; for such is the will of God, against which error cannot prevail.

"I have told you that unity will come in belief in spirits. You can be certain it will come. The disagreements, though already deeply rooted, will gradually fade as people become enlightened. They will disappear completely, for that is God's will, and error cannot prevail against it.

"Spirit of Truth."

"Spirit of Truth."

10. "Will not the erroneous doctrines that some spirits teach have the effect of retarding the progress of true science?"

10. "Won't the false doctrines some spirits teach slow the progress of true science?"

"You would have everything without trouble: understand that there is no field where weeds will not grow for the laborer to root out. These erroneous doctrines are a consequence of the inferiority of your world; if men were perfect, they would accept only the true; errors are like false stones, which an experienced eye alone can distinguish; you need an apprenticeship to distinguish the true from the false: well, these false doctrines are useful in exercising you to distinguish truth from error."

"You want everything without trouble. But understand that weeds grow in every field, and the worker must pull them out. These mistaken doctrines are a consequence of the imperfection of your world. If people were perfect, they would accept only what is true. Errors are like imitation stones that only an experienced eye can recognize. You need training to tell truth from falsehood. So these false doctrines are useful because they give you practice in distinguishing truth from error."

—"Are not those who adopt the error retarded in their progress?"

"Doesn't accepting the error slow people's progress?"

"If they adopt error, it is because they are not sufficiently advanced to comprehend truth."

"If they accept an error, it is because they are not advanced enough to understand the truth."

302. "While awaiting the coming of unity, each person believes he himself has the truth, and maintains that he alone is in the true; an illusion that does not fail to call to him deceiving spirits: on what can an impartial and disinterested man base his judgment?"

302. "While we wait for unity, each person believes he has the truth and insists that he alone is right. This illusion inevitably attracts deceiving spirits. On what can an impartial, disinterested person base his judgment?"

"The purest light is obscured by no cloud; the diamond without flaw is most valuable: judge, then, the spirits by the purity of their teachings. Unity will come from that side where good has never been mingled with bad; to that side man will rally by the law of events, for they will judge that there is the truth. Remark, besides, that the fundamental principles are everywhere the same, and should unite you in a common thought—the love of God and the practice of good. Whatever may be the mode of progression supposed for souls, the final end is the same, and the means of attaining it is also the same—do good; and there are not two methods of doing it.

"The purest light is not clouded, and a flawless diamond is most valuable. So judge spirits by the purity of their teachings. Unity will come from the side where good has never been mixed with bad. In time, people will rally to that side, because they will judge that truth lies there. Notice, too, that the basic principles are the same everywhere. They should unite you in a common purpose: loving God and doing good. Whatever path souls may take as they progress, their final goal is the same. The way to reach it is also the same: do good. There are not two ways to do it."

"Should there arise capital differences as to the principle, even, of doctrine, you have a certain rule for valuing them—the following: The best doctrine is that which best satisfies the heart and the reason, and which contains the most elements to lead men to good; it is, I assure you, the one that will prevail.

"If major differences arise, even over the principles of the doctrine, you have a reliable way to judge them. The best doctrine is the one that best satisfies the heart and reason and offers the most ways to lead people to good. I assure you, it is the one that will prevail.

"Spirit of Truth."

"Spirit of Truth."

Remark. The contradictions that present themselves in spirit communications may arise from the following causes: the ignorance of some spirits; the deceptions of the inferior spirits, who, either from malice or mischief, say the very contrary from what the spirit whose name they have usurped has already said elsewhere: the will of the spirit, who talks according to the times, the places, and persons, and considers it useful not to say everything to everybody; the insufficiency of human language to express the things of the incorporeal world; the insufficiency of the means of communication which do not always permit the spirit to render his whole thought; finally, to the interpretation each one may give of a word or an explanation, according to his ideas, his prejudices, or the point of view from which he sees the thing. Study, observation, experience, and the abnegation of all sentiment of self-love, alone can teach us to distinguish these different shades.

Remark. Contradictions in spirit communications may arise for several reasons. Some spirits are ignorant. Inferior spirits may deceive us, either out of malice or mischief. They may say the opposite of what the spirit whose name they have taken has said elsewhere. A spirit may also choose to speak differently according to the time, place, and people involved. The spirit may find it useful not to tell everyone everything. Human language is also inadequate for expressing the things of the spirit world. The means of communication are inadequate too, and do not always allow a spirit to express its whole thought. Finally, each person may interpret a word or an explanation according to their own ideas, prejudices, or point of view. Only study, observation, experience, and the rejection of all self-love can teach us to distinguish these different shades of meaning.

303. If it be disagreeable to be deceived, it is still more so to be mystified; and it is one of the dangers from which it is easiest to be preserved. The means of unmasking the tricks of deceiving spirits are shown by all the preceding instructions; for that reason we say but little. We give the answers of spirits on the subject:—

303. If being deceived is unpleasant, being deliberately misled is even more so. Yet it is one of the easiest dangers to avoid. All the preceding instructions show how to expose the tricks of deceiving spirits. For that reason, we say little more here. We give the spirits’ answers on the subject:

1. "Mystifications are among the greatest disagreeables in the practice of Spiritism: is there any way to be preserved from them?"

1. "Deceptions are among the greatest problems in the practice of Spiritism. Is there any way to avoid them?"

"It seems to me you can find the answer in all you have been taught. Yes, certainly, there is a very simple means; it is, not to ask of Spiritism more than it can or ought to give you; its end is the moral amelioration of humanity; so long as you depart not from that, you will never be deceived, because there are not two methods of comprehending true morality, which every man of good sense will admit.

"It seems to me that you can find the answer in all you have been taught. Yes, certainly, there is a very simple way. Do not ask more of Spiritism than it can or should give you. Its purpose is the moral improvement of humanity. As long as you stay true to that purpose, you will never be deceived. This is because there are not two ways to understand true morality, as every sensible person will admit.

"The spirits come to instruct and guide you into the way of good, and not into that of honors and fortune, or to serve your mean passions. If nothing trifling is ever asked of them, or nothing beyond their attributes, no foothold is given to deceiving spirits; from whence you may conclude, that he who is mystified has only what he deserves.

"The spirits come to teach you and guide you toward goodness, not honor and wealth, or the satisfaction of your base passions. If you never ask them for trivial things or for anything beyond their powers, deceiving spirits gain no foothold. From this you may conclude that anyone who is deceived gets only what they deserve.

"The rôle of the spirits is not to teach you about the things of this world, but to guide you surely in what may be useful to you in the other. When they talk to you of things here below, it is because they judge it to be necessary, but not on your asking. If you look upon spirits only as supplying the place of diviners or sorcerers, you will surely be deceived.

"The role of spirits is not to teach you about this world. It is to guide you reliably in what may be useful to you in the next world. When they speak to you about things in this world, it is because they think it necessary, not because you ask. If you see spirits only as substitutes for fortune-tellers or sorcerers, you will surely be deceived.

"If men had but to ask the spirits in order to know everything, they would no longer have their free-will, and would turn aside from the path marked out by God for humanity. Man should act for himself; God does not send the spirits to smooth the road of material life, but to prepare that of the future."

"If people only had to ask spirits to know everything, they would no longer have free will. They would also stray from the path God has set for humanity. People must act for themselves. God does not send spirits to make material life easier, but to prepare the way for life in the future."

"But there are persons who ask nothing, and who are unworthily deceived by spirits who come spontaneously, without being called."

"But some people ask for nothing, yet spirits deceive them without justification. These spirits come on their own, without being called."

"If they ask nothing, they allow themselves to tell what happens to them all the same. If they meet with reserve and distrust all that is not the essential object of Spiritism, trifling spirits will not so easily take them for dupes."

"If they ask nothing, they still allow themselves to tell what happens to them. If they treat everything outside the essential purpose of Spiritism with caution and distrust, frivolous spirits will not fool them so easily."

2. "Why does God permit sincere persons, those who accept Spiritism sincerely, to be mystified? May not that shake their belief?"

2. "Why does God allow sincere people who accept Spiritism to be deceived? Could that shake their belief?"

"If it shake their belief, it must be because their faith is not very solid: those who renounce Spiritism from a simple disappointment would prove that they do not understand it, and do not belong to the serious party. God permits mystifications to test the perseverance of true believers, and to punish those who make it an object of amusement.

"If it shakes their belief, their faith must not be very strong. Those who give up Spiritism because of a simple disappointment show that they do not understand it. They also show that they do not belong among the serious believers. God allows deceptions to test the perseverance of true believers and punish those who treat Spiritism as entertainment.

"Spirit of Truth."

"Spirit of Truth."

Remark. The turnings and doublings of the mystifying spirits sometimes surpass anything that can be imagined; the art with which they draw up their batteries and arrange their means of persuading would be a curiosity, were it always only for innocent pleasantries; but these mystifications may have disagreeable consequences for those who are not on their guard: we are happy that we have been able, in time, to open the eyes of some persons who have asked our advice, and to have spared them from ridiculous and compromising actions. Among the means these spirits employ, we must place in the front rank, as being most frequent, those which have for their aim to tempt cupidity, such as the revelation of pretended hidden treasures, the announcement of inheritances, or other sources of fortune.

Remark. The twists and turns of deceptive spirits sometimes exceed anything we can imagine. The skill with which they plan their attacks and arrange their means of persuasion would be fascinating if they always acted only for harmless amusement. But their deceptions can have unpleasant consequences for those who are not on guard. We are glad to have opened the eyes of some people who sought our advice, in time, and spared them from ridiculous and compromising actions. Among the spirits’ methods, the most common are those meant to tempt people’s greed. These include revealing supposedly hidden treasures, announcing inheritances, or promising other sources of wealth.

At first sight we ought especially to suspect all predictions for a fixed time, as well as all precise indications touching material interests; to beware of every step prescribed or advised by spirits when the motive is not eminently rational; never to allow ourselves to be dazzled by the names they take to give an appearance of truth to their words; to mistrust bold scientific theories and systems; anything, in short, foreign to the true moral end of the manifestations. We could fill a volume with the history of all the strange mystifications that have come to our knowledge.

We should be especially suspicious of all predictions that specify a time and all precise claims about material interests. We should beware of any action spirits prescribe or advise unless the reason is clearly rational. We should never be dazzled by the names spirits adopt to make their words seem true. We should distrust bold scientific theories and systems. In short, we should distrust anything unrelated to the true moral purpose of the manifestations. We could fill a volume with accounts of all the strange deceptions we have learned about.