Earthly Joys and Sorrows

920. Is it possible for man to enjoy perfect happiness upon the earth?

920. Can people enjoy perfect happiness on earth?

"No; for corporeal life has been appointed to him either as a trial or an expiation; but it depends upon himself to lighten the evils of his lot, and to render it as happy as life can be upon the earth."

"No, because physical life has been given to him either as a test or as a way to atone. But he can ease the hardships of his life and make it as happy as life on earth can be."

921. We can conceive that man will be happy upon the earth when the human race shall have been transformed; but, meanwhile, is it possible for each man to ensure for himself a moderate amount of happiness?

921. We can imagine that people will be happy on earth once humanity has been transformed. But meanwhile, can each person secure a moderate amount of happiness for themselves?

"Man is more often the artisan of his own unhappiness. If he obeyed the law of God, he would not only spare himself much sorrow, but would also procure for himself all the felicity that is compatible with the grossness of earthly existence."

"People are more often the makers of their own unhappiness. If they obeyed God's law, they would spare themselves much sorrow. They would also find all the happiness possible in the coarse conditions of earthly life."

He who is perfectly sure that the future life is a reality regards his corporeal life as being merely a traveller's momentary halt in a wayside inn, and easily consoles himself for the passing annoyances of a journey which is bringing him to a new and happier position, that will be all the more satisfactory in proportion to the completeness of the preparations he has made for entering upon it.

Anyone who is completely sure that life after death is real sees physical life as a traveler's brief stop at a roadside inn. Such a person finds it easy to bear the passing annoyances of a journey toward a new and happier state. The more thoroughly they have prepared to enter that state, the more satisfying it will be.

We are punished, even in the present life, for our infraction of the laws of corporeal existence, by the sufferings which are the result of that infraction and of our own excesses. If we trace what we call our earthly ills back to their origin, we shall find them to be, for the most part, the result of a first deviation from the straight road. This deviation caused us to enter upon a wrong path, and each subsequent step brought us more and more deeply into trouble.

Even in this life, we are punished for breaking the laws of physical existence. We suffer as a result of breaking those laws and of our own excesses. If we trace what we call our earthly troubles to their source, we will find that most began with a departure from the right path. That departure led us down the wrong path, and each step after that brought us deeper into trouble.

922. Earthly happiness is relative to the position of each person; what suffices for the happiness of one would be misfortune for another. Is there, nevertheless, a common standard of happiness for all men?

922. Happiness on earth depends on each person's circumstances. What makes one person happy would make another miserable. Is there, nevertheless, a common standard of happiness for everyone?

"As regards material existence, it is the possession of the necessaries of life; as regards moral existence, it is a good conscience and the belief in a future state."

"In material life, it means having the necessities of life. In moral life, it means having a clear conscience and believing in an afterlife."

923. Does not that which is a superfluity for one become a necessary of life for another, and vice versa, according to differences of position?

923. Isn't what is a luxury for one person a necessity for another, and vice versa, depending on their circumstances?

"Yes, according to your material ideas, your prejudices, your ambition, and all your absurd notions that you will gradually get rid of as you come to understand the truth of things. Undoubtedly, he who, having possessed an income of thousands, becomes reduced to as many hundreds, looks upon himself as being very unfortunate, because he can no longer cut so great a figure in the world, maintain what he calls his rank, keep horses, carriages, and lackeys, and gratify all his tastes and passions. He appears to himself to lack the very necessaries of life; but is he really so much to be pitied while, beside him, so many others are dying of cold and hunger, and have not even where to lay their head? He who is wise compares himself with what is below him, never with what is above him, unless it be to raise his soul towards the Infinite." (715.)

"Yes, according to your material ideas, your prejudices, your ambition, and all your absurd notions. You will gradually get rid of these as you come to understand the truth of things. A man whose income has fallen from thousands to hundreds undoubtedly sees himself as very unfortunate. He can no longer make such an impression on the world or maintain what he calls his rank. He can no longer keep horses, carriages, and servants or satisfy all his tastes and passions. He feels that he lacks the very necessities of life. But does he really deserve so much pity? All around him, many others are dying of cold and hunger and do not even have a place to sleep. A wise person compares himself with those below him, never with those above him, unless it is to lift his soul toward the Infinite." (715.)

924. There are misfortunes which come upon men independently of their own conduct, and that befall even the most upright. Is there no way of preserving one's self from them?

924. Some misfortunes happen to people regardless of their own conduct, even to the most upright. Is there no way to protect oneself from them?

"Such misfortunes must be borne with resignation and without murmuring, if you would progress; but you may always derive consolation from the hope of a happier future, provided you do what is needed to obtain it."

"If you want to progress, you must accept such misfortunes without complaining. But you can always find comfort in the hope of a happier future, provided you do what is needed to achieve it."

925. Why does God so often bestow the gifts of fortune on men who do not appear to have deserved such a favour?

925. Why does God so often give wealth to men who do not seem to deserve it?

"Wealth appears to be a favour to those who see only the present, but you must remember that fortune is often a more dangerous trial than poverty." (814 et seq.)

"Wealth seems like a blessing to those who see only the present. But remember that wealth is often a more dangerous trial than poverty." (814 et seq.)

926. Does not civilisation, by creating new wants, become the source of new afflictions?

926. Doesn't civilization create new suffering by creating new wants?

"The ills of your world are proportional to the factitious wants that you create for yourselves. He who is able to set bounds to his desires, and to see without envy what is above him, spares himself many of the disappointments of the earthly life. The richest of men is he who has the fewest needs.

"The troubles of your world grow with the artificial needs you create for yourselves. A person who limits their desires and does not envy those above them avoids many disappointments in earthly life. The richest person is the one with the fewest needs.

"You envy the enjoyments of those who appear to you to be the favourites of fortune, but do you know what is in store for so many of them? If they use their wealth only for themselves, they are selfish, and, in that case, a terrible reverse awaits them. Instead of envying, you should pity them. God sometimes permits the wicked to prosper, but his prosperity is not to be envied, for he will pay for it with weeping and gnashing of teeth. If a righteous man undergoes misfortune, it is a trial from which, being bravely borne, he will reap a rich reward. Remember the words of Jesus: 'Blessed are they that mourn, for they shall be comforted.'"

"You envy the pleasures of those who seem to be fortune's favorites. But do you know what awaits so many of them? If they use their wealth only for themselves, they are selfish. In that case, a terrible reversal awaits them. Instead of envying them, you should pity them. God sometimes allows the wicked to prosper. But their prosperity is not to be envied, because they will pay for it with weeping and gnashing of teeth. If a righteous person suffers misfortune, it is a trial. If they bear it bravely, they will receive a rich reward. Remember the words of Jesus: 'Blessed are those who mourn, for they will be comforted.'"

927. Superfluities are certainly not indispensable to happiness, but it is otherwise in regard to the necessaries of life. Is it not, then, really a misfortune to be deprived of these?

927. Luxuries are certainly not necessary for happiness, but the necessities of life are. Isn't it, then, truly a misfortune to be deprived of them?

"A man is really unfortunate only when deprived of what is necessary to life and to bodily health. If this privation be the result of his own misconduct, he has only himself to blame for it; if it be the fault of others, a heavy responsibility will rest with those who have caused it."

"A man is truly unfortunate only when he lacks what is necessary for life and physical health. If his own misconduct caused this deprivation, he has only himself to blame. If others caused it, they bear a heavy responsibility."

928. By our special aptitudes, God evidently shows to each of us our special vocation. Are not many of the ills of life attributable to our not following that vocation?

928. Through our particular talents, God clearly shows each of us our own calling. Aren't many of life's troubles caused by our failure to follow that calling?

"Yes. It often happens that parents, through pride or avarice, force their children from the path traced out for them by nature; but they will be held responsible for the results of this misdirection."

"Yes. Parents often let pride or greed drive them to force their children away from the path nature intended for them. But the parents will be held responsible for the results of leading their children astray."

—You would then approve of the son of some high personage making himself a cobbler, for instance, if he were endowed with a natural aptitude for cobbling?

Would you approve, for example, if the son of an important person became a cobbler because he had a natural talent for it?

"You must not go off into absurdities and exaggerations. Civilisation has its necessities. Why should the son of a man occupying a high position make himself a cobbler, if able to do something more important? Such an one might always make himself useful, according to the measure of his faculties, without running counter to common sense. For instance, if he were not fitted to make a good lawyer, he might be a good engineer, a mechanician, &c."

"You must not go to absurd extremes or exaggerate. Civilization has its necessities. Why should the son of a man in a high position become a shoemaker if he can do something more important? He can always make himself useful according to his abilities, without going against common sense. For example, if he is not suited to being a good lawyer, he might be a good engineer, mechanic, and so on."

The placing of people in positions for which they are naturally unfit is assuredly one of the most frequent causes of failure and disappointment. Want of aptitude for the career on which one has entered is an inexhaustible source of reverses; and as he who has thus failed in one career is often prevented by pride from seeking a resource in some humbler avocation, he is often tempted to commit suicide in order to escape what he regards as a humiliation: whereas, if a sound moral education had raised him above the stupid prejudices of pride, he would have been at no loss to obtain the means of subsistence.

Putting people in positions they are naturally unsuited for is certainly one of the most common causes of failure and disappointment. A lack of aptitude for one's chosen career is an endless source of setbacks. Someone who has failed in one career is often too proud to seek a more humble occupation. As a result, he is often tempted to commit suicide to escape what he sees as humiliation. Yet if a sound moral education had raised him above the stupid prejudices of pride, he would have had no trouble earning a living.

929. There are persons who, being utterly without resources, though surrounded by abundance, have no other prospect than starvation. What course should they take under such circumstances? Ought they to allow themselves to die of hunger?

929. Some people have nothing, though they are surrounded by abundance, and face starvation. What should they do in these circumstances? Should they let themselves starve?

"No one should ever admit into his mind the idea of allowing himself to die of hunger; a man could always find the means of obtaining food if pride did not interpose itself between want and work. It has often been said that ' No work is dishonourable if honestly done;' but this is one of the aphorisms that each man is more prompt to apply to his neighbour than to himself."

"No one should ever think of letting themselves die of hunger. A person could always find a way to get food if pride did not stand between need and work. People often say, 'No work is dishonorable if honestly done.' But people are quicker to apply this saying to others than to themselves."

930. It is evident that, were it not for the social prejudices by which we allow ourselves to be swayed, a man would always be able to find some sort of work that would enable him to gain a living, even though he thus took a humbler position; but among those who have no such prejudices, or who put them aside, are there not some who are really unable to provide for their wants, through illness, or through other circumstances independent of their will?

930. Clearly, without the social prejudices we let influence us, a man could always find some kind of work to earn a living. He could do so even if it meant taking a lower position. But what about those who have no such prejudices or put them aside? Are some of them truly unable to provide for their needs because of illness or other circumstances beyond their control?

"In a society organised according to the law of Christ, no one would die of hunger."

"In a society organized according to Christ's law, no one would die of hunger."

Were society organised with wisdom and forethought, no one could lack the necessaries of life unless through his own fault; but a man's faults themselves are often the result of the circumstances in which he finds himself placed. When men shall have advanced sufficiently to practise the law of God, they will not only be better intrinsically and as individuals, but will organise their social relations on a basis of justice and charity. (793.)

If society were organized wisely and with foresight, no one would lack life’s necessities except through their own fault. But people’s faults are often the result of the circumstances they find themselves in. When people have advanced enough to follow God’s law, they will be better individuals. They will also organize their social relations on a basis of justice and charity. (793.)

931. Why is it that, in our world, the classes that suffer are so much more numerous than those that are prosperous?

931. Why are there so many more people who suffer in our world than those who prosper?

"None of you are perfectly happy, and what the world regards as prosperity often hides the most poignant sorrows. Suffering is everywhere. However, by way of replying to the thought which prompted your question, I answer, that what you call the suffering classes are the most numerous, because the earth is a place of expiation. When mankind shall have made it the sojourn of goodness and of good spirits, there will be no more unhappiness in the earth, which will then be a terrestrial paradise for all its inhabitants."

"None of you are perfectly happy. What the world sees as prosperity often hides the deepest sorrows. Suffering is everywhere. But in response to the thought behind your question, I say that the suffering classes are the most numerous. This is because the earth is a place of atonement. When humanity has made the earth a home for goodness and good spirits, there will be no more unhappiness here. The earth will then be a paradise for all who live on it."

932. How is it that, in this world, the wicked so often have power over the good?

932. Why do wicked people so often have power over good people in this world?

"That is a consequence of the weakness of the good. The wicked are intriguing and audacious, the good are often timid. When the latter shall be determined to have the upper hand they will have it."

"That is a consequence of the weakness of good people. The wicked are scheming and bold, while good people are often timid. When good people are determined to gain the upper hand, they will have it."

933. Men are often the artisans of their own worldly sufferings; are they also the artisans of their moral sufferings?

933. People often cause their own worldly suffering. Do they also cause their own moral suffering?

"Even more so; for their worldly sufferings are often independent of their action; but it is wounded pride, disappointed ambition, the anxieties of avarice, envy, jealousy, all the passions, in short, that constitute the torments of the soul.

"Even more so, because their suffering in this world is often beyond their control. But wounded pride, disappointed ambition, the anxieties of greed, envy, jealousy, and all the passions torment the soul.

"Envy and jealousy! Happy are they who know not those two gnawing worms! Where envy and jealousy exist, there can be no calm, no repose. Before him who is the slave of those passions, the objects of his longings, of his hatreds, of his anger, stand like so many phantoms, pursuing him without respite, even in his sleep. The envious and jealous are always in a fever. Is such a state a desirable one? Can you not understand that, with such passions, man creates for himself the most terrible tortures, and that the earth really becomes a hell for him?"

"Envy and jealousy! Happy are those who know nothing of these two gnawing worms! Where envy and jealousy exist, there can be no calm, no rest. For a person who is a slave to these passions, everything they long for, hate, or feel angry about appears like a ghost. These ghosts pursue them without rest, even in their sleep. Envious and jealous people are always in a fever. Is that a desirable state? Can you not see that people with such passions create the most terrible tortures for themselves? For them, the earth truly becomes a hell."

Many of our colloquial expressions present vivid pictures of the effects of the different passions. We say, "puffed up with pride;" "dying with envy;" "bursting with spite;" "devoured by jealousy;" &c.; pictures that are only too true to their originals. In many cases, these evil passions have no determinate object. There are persons, for instance, who are naturally jealous of every one who rises, of everything that oversteps the common line, even when their own interest is in no way concerned, and simply because they are not able to command a similar success. Every manifestation of superiority on the part of others is regarded by them as an offence to themselves; for the jealousy of mediocrity would always, if it could, bring every one down to its own level.

Many everyday expressions paint vivid pictures of the effects of different passions. We say, "puffed up with pride," "dying with envy," "bursting with spite," "devoured by jealousy," and so on. These pictures are only too true to life. In many cases, these evil passions have no particular object. For example, some people are naturally jealous of anyone who rises and anything that stands above the ordinary. This is true even when their own interests are not affected. They are jealous simply because they cannot achieve similar success. They see every sign of superiority in others as an offence to themselves. For the jealousy of mediocrity would always bring everyone down to its own level, if it could.

Much of the unhappiness of human life is a result of the undue importance attached by man to the things of this world; vanity, disappointed ambition, and cupidity, make up no small part of his troubles. If he placed his aims beyond the narrow circle of his outer life, if he raised his thoughts towards the infinitude that is his destiny, the vicissitudes of human existence would seem to him as petty and puerile as the broken toy over the loss of which the child weeps so bitterly.

Much of the unhappiness in human life comes from placing too much importance on worldly things. Vanity, disappointed ambition, and greed account for a considerable part of our troubles. Suppose we set our sights beyond the narrow circle of our outward lives. If we turned our thoughts toward the infinity that is our destiny, life’s ups and downs would seem petty and childish. They would seem as trivial as the broken toy whose loss makes a child weep so bitterly.

He who finds his happiness only in the satisfaction of pride and of gross material appetites is unhappy when he cannot satisfy them; while he who asks for no superfluities is happy under circumstances that would be deemed calamitous by others.

A person who finds happiness only in satisfying pride and crude physical appetites is unhappy when those desires go unmet. But someone who wants no luxuries is happy in circumstances others would consider disastrous.

We are now speaking of civilised people, for the savage, having fewer wants, has not the same incitements to envy and anxiety; his way of looking at things is altogether different. In the civilised state, man reasons upon and analyses his unhappiness, and is therefore all the more painfully affected by it; but he may also reason upon and analyse the means of consolation within his reach. This consolation is furnished him by Christianity, which gives him the hope of a better future, and by Spiritism, which gives him the certainty of that future.

We are now speaking of people in civilized societies. People in less developed societies have fewer wants, so they have fewer reasons for envy and anxiety. They see things quite differently. In civilized society, people think about and analyze their unhappiness, so it affects them all the more painfully. But they can also think about and analyze the sources of comfort available to them. Christianity provides this comfort by giving them hope for a better future, and Spiritism gives them certainty of that future.

934. Is not the loss of those who are dear to us a legitimate source of sorrow, seeing that this loss is both irreparable and independent of our action?

934. Isn't losing those we love a legitimate reason for sorrow? After all, we cannot undo the loss or prevent it.

"This cause of sorrow, which acts alike upon rich and poor, is the common law of humanity, for it is either a trial or an expiation; but you have the consolation of holding communication with your friends through the means already possessed by you, while awaiting other means that will be more direct, and more accessible to your senses."

"This cause of sorrow affects rich and poor alike. It is a universal part of human life, because it is either a trial or an act of atonement. But you have the comfort of being able to communicate with your friends by means you already have, while awaiting other means that will be more direct and more accessible to your senses."

935. What is to be thought of the opinion which regards communication with those who are beyond the grave as a profanation?

935. What should we think of the view that communicating with the dead is a desecration?

"There can be no profanation where there is reverent concentration of thought and sympathy, and when the evocation is made with fitting respect; and the proof of this is found in the fact that the spirits who love you take pleasure in coming to you; they rejoice in being remembered by you, and in being able to converse with you. But there would be profanation in this communication if carried on in a spirit of frivolity."

"There can be no desecration when thoughts are focused with reverence and sympathy, and spirits are summoned with proper respect. The proof is that the spirits who love you take pleasure in coming to you. They rejoice when you remember them and when they can talk with you. But it would be a desecration to communicate with them frivolously."

The possibility of entering into communication with spirits is most consoling, since it gives us the means of holding converse with those of our relatives and friends who have quitted the earthly life before us. By our evocation, we draw them nearer to us; they come to our side, hear us, and reply to us; there is, so to say, no longer any separation between them and us. They aid us with their counsels, and assure us of the pleasure afforded them by our remembrance. It is a satisfaction for us to know that they are happy, to learn from themselves the details of their new existence, and to acquire the certainty of our rejoining them in our turn.

The possibility of communicating with spirits is deeply comforting. It lets us talk with relatives and friends who have left earthly life before us. By calling on them, we draw them closer to us. They come to our side, hear us, and reply. In a sense, we are no longer separated from them. They help us with their advice and assure us that they are pleased we remember them. It comforts us to know they are happy. We can learn from them about their new existence and be certain that we will join them in turn.

936. What effect has the inconsolable sorrow of survivors upon the spirits who are the object of that sorrow?

936. How does the inconsolable grief of survivors affect the spirits they mourn?

"A spirit is touched by the remembrance and regrets of those he has loved; but a persistent and unreasonable sorrow affects him painfully, because he sees, in this excessive grief, a want of faith in the future and of confidence in God, and, consequently, an obstacle to the advancement of the mourner, and, perhaps, to their reunion."

"A spirit is touched when those he has loved remember and mourn him. But lasting, unreasonable sorrow pains him. He sees excessive grief as a lack of faith in the future and trust in God. As a result, he sees it as an obstacle to the mourner's progress and perhaps to their reunion."

A spirit, when disincarnated, being happier than he was upon the earth, to regret his change of life is to regret his being happy. Two friends are prisoners, shut up in the same dungeon; both of them are some day to be set at liberty, but one of them obtains his deliverance before the other. Would it be kind on the part of him who remains in prison to regret that his friend has been set at liberty before him? Would there not be on his part more selfishness than affection in wishing his friend to remain in captivity and suffering as long as himself? It is the same with two persons who love one another upon the earth; he who quits it first is the first delivered; and the other ought to rejoice in his deliverance, while awaiting with patience the moment when he shall be delivered in his turn.

A spirit is happier after leaving the body than it was on earth. So to regret its change of life is to regret its happiness. Imagine two friends locked in the same prison cell. Both will be set free one day, but one is released before the other. Would it be kind for the one still in prison to regret his friend's earlier release? Would it not be more selfish than affectionate to wish his friend to remain imprisoned and suffer as long as he does? It is the same with two people who love each other on earth. The one who leaves first is the first to be set free. The other should rejoice in that freedom while patiently awaiting the moment when he too will be set free.

We may illustrate this subject by another comparison. You have a friend whose situation, while remaining near you, is a painful one; his health or his interests require that he should go to another country, where he will be better off in every respect. He will no longer be near you at every moment, but you will still be in correspondence with him; the separation between you will be only in your daily life. Should you grieve for his removal, since it is for his good?

We can explain this with another comparison. Suppose you have a friend who is unhappy living near you. His health or interests require him to move to another country, where he will be better off in every way. He will no longer be near you all the time, but you will still write to each other. You will be separated only in your daily lives. Should you grieve over his leaving, since it is for his good?

By the evident proofs which it gives us of the reality of the future life, and of the presence about us and the continued affection and solicitude of those we have loved, as well as by the relations which it enables us to keep up with them, Spiritism offers us the most effectual consolation under the greatest and most painful of earthly sorrows; it does away with solitude and separation, for it shows us that the most isolated of human beings is always surrounded by a host of friends, with whom he can hold affectionate converse.

Spiritism gives us clear proof that life continues after death. It shows that those we have loved are still around us and still love and care for us. It also allows us to stay in touch with them. In these ways, Spiritism offers the most effective comfort in the face of our greatest and most painful earthly sorrows. It ends loneliness and separation by showing that even the most isolated person is always surrounded by many friends. They can share loving conversations with these friends.

We are often impatient under the tribulations of life; they seem to us so intolerable that we cannot believe it to be possible for us to bear up under them; and yet, if we have borne them with courage, if we have been able to silence our murmurings, we shall rejoice to have undergone them, when we have finished our earthly career, as the patient rejoices, when convalescent, to have resigned himself to the painful course of treatment that has cured him of his malady.

We are often impatient with life’s hardships. They seem so unbearable that we cannot believe we can endure them. Yet if we have borne them with courage and stopped complaining, we will rejoice after our earthly life is over. We will be glad to have endured them, just as a recovering patient is glad to have accepted the painful treatment that cured their illness.

937. Are not the disappointments that are caused by ingratitude, and by the fragility of earthly friendships, also a source of bitterness for the human heart?

937. Don't disappointments caused by ingratitude and the fragility of earthly friendships also cause bitterness in the human heart?

"Yes; but we teach you to feel pity for the ungrateful, and for faithless friends; their unkindness will do more harm to themselves than to you. Ingratitude comes of selfishness; and he who is selfish will meet, sooner or later, with hearts as hard as his own has been. Think of all those who have done more good than you have done, who are more worthful than you are, and whose kindness has been repaid with ingratitude. Remember that Jesus himself, during his life, was scoffed at, despised, and treated as a knave and an impostor; and do not be surprised that you should be treated in the same way. Let the consciousness of the good you have done be your recompense in your present life, and do not trouble yourself about those to whom you have done it. Ingratitude serves to test your persistence in doing good; it will be counted to you hereafter, and those who have been unmindful of your kindness will be punished, and all the more severely, the greater has been their ingratitude."

“Yes, but we teach you to pity ungrateful people and disloyal friends. Their unkindness will harm them more than it harms you. Ingratitude comes from selfishness. Sooner or later, selfish people will meet others whose hearts are as hard as their own have been. Think of all those who have done more good than you and are more deserving than you. Their kindness, too, has been repaid with ingratitude. Remember that even Jesus was mocked, despised, and treated as a dishonest man and a fraud during his life. So do not be surprised if you are treated the same way. Let the knowledge of the good you have done be your reward in this life. Do not worry about the people you have helped. Ingratitude tests your resolve to keep doing good. Your persistence will count in your favor in the life to come. Those who have failed to appreciate your kindness will be punished. The greater their ingratitude, the more severely they will be punished.”

938. Are not the disappointments caused by ingratitude calculated to harden the heart and render it unfeeling?

938. Can the disappointment caused by ingratitude harden the heart and make it unfeeling?

"It would be wrong to let them do so; for the generous man is always glad to have done good. He knows that, if those whom he has benefited do not remember his kindness in the present life, they will remember it in a future one, and will then feel shame and remorse for their ingratitude."

"It would be wrong to let them do so, because a generous man is always glad to have done good. He knows that if those he helped forget his kindness in this life, they will remember it in a future life. Then they will feel shame and remorse for their ingratitude."

—But this knowledge will not prevent him from being acutely pained by ingratitude in the present life; might not this pain lead him to think that he would be happier if he possessed less sensibility?

But this knowledge will not stop him from feeling deeply hurt by ingratitude in this life. Could this pain lead him to think he would be happier if he were less sensitive?

"Yes; if he preferred a selfish happiness; but that sort of happiness is a very pitiable one. Let such a man try to understand that the ungrateful friends who desert him are unworthy of his friendship, and that he has been mistaken in his estimate of them, and he will no longer regret their loss. Their place will by and by be filled by others who are better able to understand him. You should pity those from whom you have received ill-treatment that you have not deserved, for a heavy retribution will overtake them; but you should not allow yourselves to be painfully affected by their misconduct. Your indifference to their ill-treatment will place you above them."

"Yes, if he preferred a selfish kind of happiness. But that kind of happiness is very pitiful. Let him understand that the ungrateful friends who desert him are unworthy of his friendship. He was mistaken about them, and once he understands this, he will no longer regret losing them. In time, others who understand him better will take their place. You should pity those who have treated you badly when you did not deserve it. They will face severe punishment. But you should not let their misconduct cause you pain. By remaining indifferent to their ill-treatment, you will rise above them."

Nature has implanted in man the need of loving and of being loved. One of the greatest enjoyments accorded to him upon the earth is the meeting with hearts that sympathise with his own. This sympathy gives him a foretaste of the happiness that awaits him in the world of perfected spirits, where all is love and kindness; a happiness that is refused to the selfish.

Nature has given people the need to love and be loved. One of their greatest pleasures on earth is meeting others who share their feelings. This sympathy gives them a foretaste of the happiness that awaits them in the world of perfected spirits. There, all is love and kindness. This happiness is denied to the selfish.

939. Since spirits who are sympathetic to one another are spontaneously attracted to each other, how is it that, among incarnated spirits, the love is often only on one side; that the most sincere affection is met with indifference or even with repulsion; and that, moreover, the liveliest affection of two persons for one another may be changed into dislike, and even into hatred?

939. Spirits who feel an affinity for one another are naturally drawn together. Why, then, is love often one-sided among incarnated spirits? Why is the most sincere affection met with indifference or even repulsion? And why may the strongest mutual affection between two people turn into dislike or even hatred?

"Such a contrariety of feeling is a punishment, but only a passing one. Besides, how many are there who imagine themselves to be desperately in love with each other, because they judge one another from appearances only, but who, when obliged to live together, soon discover that their affection was nothing more than a passing caprice? It is not enough to be taken with some one who pleases you, and whom you imagine to be gifted with all sorts of good qualities; it is only by living together that you can ascertain the worth of the appearances that have captivated you. On the other hand, how many of those unions that seem, at first, as though they never could become sympathetic, grow, in time, into a tender and lasting affection, founded upon the esteem that has been developed between the parties by a better and more complete acquaintance with each other's good qualities? You must not forget that it is the spirit which loves, and not the body, and that, when the illusion of corporeal attractions is dissipated, the spirit perceives the real quality of the union into which it has entered.

"Such conflicting feelings are a punishment, but only a temporary one. Besides, how many people imagine themselves desperately in love because they judge each other by appearances alone? Once they have to live together, they soon discover that their affection was only a passing fancy. It is not enough to be attracted to someone who pleases you and who you imagine has all kinds of good qualities. Only by living together can you discover how much lies behind the appearances that attracted you. On the other hand, how many unions seem at first unlikely ever to be harmonious? Yet, in time, many grow into a tender and lasting affection. This affection is based on the respect each person develops as they come to know the other's good qualities better and more fully. You must not forget that it is the spirit, not the body, that loves. When the illusion of physical attraction fades, the spirit sees the true nature of the union it has entered."

"There are two kinds of affection—that of the body, and that of the soul, and these are often mistaken for one another. The affection of the soul, when pure and sympathetic, is lasting; that of the body is perishable: this is why those who fancied that they loved each with an eternal affection often detest one another when their illusion has vanished."

"There are two kinds of affection: affection of the body and affection of the soul. They are often mistaken for each other. Affection of the soul, when pure and sympathetic, lasts. Affection of the body does not. That is why people who thought they loved each other forever often hate each other once their illusion fades."

940. Is not the lack of sympathy between persons destined to live together also a source of sorrow, and one that is all the more bitter because it poisons an entire existence?

940. Isn't a lack of sympathy between people destined to live together also a source of sorrow? Isn't it even more bitter because it poisons an entire life?

"Very bitter it is, undoubtedly; but it is usually a misfortune of your own causing. In the first place, your laws are in fault; for how can you suppose that those who dislike one another can be intended by God to live together? In the next place, you yourselves are to blame, for you often seek, in those unions, the satisfaction of your pride and ambition rather than the happiness of a mutual affection; and, in such cases, you undergo the natural consequences of your prejudices."

“It is certainly very painful, but it is usually a misfortune you have brought on yourselves. First, your laws are at fault. How can you suppose God intends people who dislike each other to live together? Second, you yourselves are to blame. In such unions, you often seek to satisfy your pride and ambition rather than find happiness in mutual affection. In those cases, you suffer the natural consequences of your prejudices.”

—But, in such cases, is there not generally an innocent victim?

But in such cases, isn't there usually an innocent victim?

"Yes, one for whom it is a heavy expiation; but the responsibility of such unhappiness will, nevertheless, be brought home to those who caused it. If the light of truth have reached the soul of the victim, faith in the future will give consolation under present suffering. But the causes of these private misfortunes will disappear in proportion as your prejudices are dissipated."

"Yes, for such a person, it is a heavy burden of atonement. But those who caused the unhappiness will still be held responsible. If the light of truth has reached the victim's soul, faith in the future will comfort them through their present suffering. But as your prejudices fade, the causes of these personal misfortunes will also disappear."

941. The fear of death causes perplexity to many persons; whence comes this fear in the case of those who believe in a future life?

941. The fear of death troubles many people. Why do those who believe in a future life have this fear?

"Such fear is altogether misplaced; but when people have been, in their youth, thoroughly indoctrinated into the belief that there is a hell as well as a heaven, and that they will most likely go to the former, because whatever belongs to human life is a mortal sin for the soul, they are naturally afraid, if they have retained their religious belief, of the fire that is to burn them for ever without destroying them. But most of those who are thus indoctrinated in their childhood, if possessed of judgment, throw aside that belief when they grow up, and, being unable to assent to such a doctrine, become atheists or materialists; so that the natural effect of such teaching is to make them believe that there is nothing beyond this present life.

"Such fear is completely misplaced. But some people are taught from childhood to believe that there is a hell as well as a heaven. They are taught that they will most likely go to hell because everything in human life is a mortal sin for the soul. If they retain their religious belief, they are naturally afraid of the fire that will burn them forever without destroying them. But most people taught this as children, if they have sound judgment, reject the belief when they grow up. Unable to accept such a doctrine, they become atheists or materialists. So the natural effect of such teaching is to make them believe that there is nothing beyond this life.

"Death has no terrors for the righteous man, because, with faith, he has the certainty of a future life; hope leads him to expect an existence happier than his present one; and charity, which has been the law of his action, gives him the assurance that, in the world which he is about to enter, he will meet with no one whose recognition he will have reason to dread." (730.)

"Death holds no terror for the righteous man. Through faith, he has the certainty of a future life. Hope leads him to expect a happier life than his present one. And charity, which has guided his actions, assures him that he will meet no one he has reason to fear recognizing him in the world he is about to enter." (730.)

The carnally-minded man, more attracted by corporeal life than by the life of the spirit, knows only the pains and pleasures of terrestrial existence. His only happiness is in the fugitive satisfaction of his earthly desires; his mind, constantly occupied with the vicissitudes of the present life, and painfully affected by them, is tortured with perpetual anxiety. The thought of death terrifies him, because he has doubts about his future, and because he has to leave all his affections and all his hopes behind him when he leaves the earth.

A person focused on the physical world is more attracted to bodily life than to the life of the spirit. He knows only the pains and pleasures of earthly existence. His only happiness comes from the fleeting satisfaction of his earthly desires. His mind is constantly occupied with the ups and downs of life, which affect him painfully and torment him with constant anxiety. The thought of death terrifies him because he doubts what lies ahead. He also fears death because he must leave all his affections and hopes behind when he leaves the earth.

The spiritually-minded man, who has raised himself above the factitious wants created by the passions, has, even in this lower life, enjoyments unknown to the carnally-minded. The moderation of his desires gives calmness and serenity to his spirit. Happy in the good he does, life has no disappointments for him, and its vexations pass lightly over his consciousness, without leaving upon it any painful impress.

The spiritually minded person has risen above the artificial needs created by passions. Even in this earthly life, such a person enjoys pleasures unknown to those focused on physical desires. Moderate desires bring calm and serenity to the spirit. Happy in doing good, such a person finds no disappointments in life. Its troubles pass lightly over the mind, leaving no painful trace.

942. Will not these counsels as to the way to be happy in the present life be considered by many persons as somewhat commonplace; will they not be looked upon as truisms; and will it not be said that, after all, the true secret of happiness is to be able to bear up under one's troubles?

942. Won't many people consider this advice on how to be happy in this life rather commonplace? Won't they see it as stating the obvious? And won't they say that, after all, the real secret of happiness is being able to bear one's troubles?

"A good many people will take this view of the matter; but, of these, not a few will be like the sick man, for whom the physician prescribes dieting, but who demands to be cured without changing his habits, and while continuing the indulgences of the table that keep up his dyspepsia."

"Many people will see the matter this way. But quite a few of them will be like a sick man whose doctor prescribes a diet. He demands to be cured without changing his habits, while continuing to eat the rich foods that keep causing his indigestion."

943. What is the cause of the weariness of life which sometimes takes possession of people without any assignable reason?

943. Why do people sometimes grow weary of life for no apparent reason?

"Idleness; lack of conviction; sometimes, satiety. For him who employs his faculties in the pursuit of some useful aim in harmony with his natural aptitudes, exertion is not disagreeable; his time passes quickly in congenial occupation; and he is able to bear the vicissitudes of life with patience and resignation, because he looks forward to a more solid and lasting happiness in the future."

"Idleness, lack of conviction, and sometimes a feeling of having had enough. When someone uses their abilities for a useful purpose suited to their natural talents, the effort is not unpleasant. Time passes quickly in work they enjoy. They can bear life's ups and downs with patience and acceptance because they look forward to a more solid and lasting happiness in the future."

944. Has a man the right to dispose of his life?

944. Does a man have the right to end his own life?

"No; that right belongs to God alone. He who voluntarily commits suicide contravenes the providential ordering which sent him into the earthly life."

"No; that right belongs to God alone. Anyone who voluntarily takes their own life goes against God's plan in sending them into earthly life."

—Is not suicide always voluntary?

Isn't suicide always voluntary?

"The madman who kills himself does not know what he is doing."

"A mentally ill man who kills himself does not know what he is doing."

945. What is to be thought of those who commit suicide because they are sick of life?

945. What should we think of those who commit suicide because they are tired of life?

"Fools! why did they not employ themselves in some useful work? Had they done so, life would not have been a weariness to them."

"Fools! Why didn't they do some useful work? If they had, life would not have been so tiresome to them."

946. What is to be thought of those who resort to suicide in order to escape from the troubles and disappointments of this world?

946. What should we think of those who die by suicide to escape the troubles and disappointments of this world?

"They are weaklings who lack courage to bear the petty annoyances of existence. God helps those who suffer bravely, but not those who have neither strength nor courage. The tribulations of life are trials or expiations; happy are those who bear them without murmuring, for great will be their reward! Unhappy, on the contrary, are those who expect their well-being from what they impiously call 'chance' or 'luck'! Chance, or luck, to borrow their own expressions, may favour them for a time; but only to make them feel, afterwards, and all the more bitterly, the emptiness of those words."

"They are weaklings who lack the courage to bear life's petty annoyances. God helps those who suffer bravely, but not those who have neither strength nor courage. Life's troubles are trials or ways to make amends. Happy are those who bear them without complaint, for their reward will be great! But unhappy are those who expect their well-being from what they impiously call 'chance' or 'luck'! To use their own words, chance or luck may favor them for a time. But afterward, this only makes them feel the emptiness of those words all the more bitterly."

—Will not those who have driven an unhappy fellow-creature to this deed of despair be held responsible for the consequences of their action?

Will those who drove an unhappy person to this desperate act be held responsible for the consequences of their actions?

"Yes; and heavy indeed will be their punishment, for they will have to answer for those consequences as for a murder."

"Yes, and their punishment will be severe. For they will have to answer for those consequences as for a murder."

947. Can we consider as having committed suicide the man who, becoming disheartened in his struggle with adversity, allows himself to die of despair?

947. Has a man committed suicide if he loses heart while struggling against hardship and lets himself die of despair?

"Such self-abandonment is suicide; but those who had caused the crime, or might have prevented it, would be more to blame for it than the one by whom it had been committed, and the latter would therefore be judged leniently. But, nevertheless, you must not suppose that he would be entirely absolved if he had been wanting in firmness and perseverance, or had failed to make the best use of his intelligence to help himself out of his difficulties. And it would go still harder with him if he had been one of those whose intelligence is paralysed by pride, who would blush to earn their living by manual labour, and would rather die of starvation than derogate from what they call their "social position." Is there not a hundredfold more nobleness and true dignity in bearing up against adversity, in braving the ill-natured remarks of the futile and selfish, whose goodwill is only for those who are in want of nothing, and who turn the cold shoulder to all who are in need of help? To throw away one's life on account of such people is doubly absurd, seeing that they will be perfectly indifferent to the sacrifice."

"Such self-abandonment is suicide. But those who caused the act, or could have prevented it, would be more to blame than the person who committed it. That person would therefore be judged leniently. Still, you must not suppose that he would be entirely absolved. He might have lacked firmness and perseverance, or failed to use his intelligence as best he could to overcome his difficulties. He would be judged even more harshly if pride had paralyzed his intelligence. He might be one of those who would be ashamed to earn a living through manual labor. They would rather starve than lower what they call their "social position." Is it not a hundred times nobler and more dignified to endure adversity? Is it not better to face the cruel remarks of shallow, selfish people? Such people are kind only to those who need nothing, and turn their backs on anyone who needs help. Throwing away one's life because of such people is doubly absurd, since they will be completely indifferent to the sacrifice."

948. Is suicide as blamable, when committed in order to escape the disgrace of having done wrong, as when it is prompted by despair?

948. Is suicide to escape the shame of wrongdoing as blameworthy as suicide driven by despair?

"A fault is not effaced by suicide, which, on the contrary, is a second fault added to the first. He who has had the courage to do wrong should have the courage to bear the consequences of his wrong-doing. God is the sole judge, and sometimes diminishes the penalty of wrong-doing in consideration of the circumstances which led to it."

"Suicide does not erase a fault. On the contrary, it adds a second fault to the first. Anyone with the courage to do wrong should have the courage to bear the consequences. God alone is the judge. He sometimes reduces the penalty for wrongdoing, taking into account the circumstances that led to it."

949. Is suicide excusable when committed in order to avoid bringing disgrace on one's children or family?

949. Is suicide excusable if someone does it to avoid bringing shame on their children or family?

"He who has recourse to such an expedient does wrong; but, as he believes his action to be for the best, God takes note of his intention, for his suicide is a self-imposed expiation; his fault is extenuated by his intention, but it is none the less a fault. But when you have got rid of your social prejudices and abuses, you will have no more suicides."

"Anyone who resorts to suicide does wrong. But because he believes he is acting for the best, God takes his intention into account. His suicide is a punishment he imposes on himself to atone. His intention makes his fault less serious, but it is still a fault. But once you have rid yourselves of your social prejudices and abuses, there will be no more suicides."

He who takes his own life, in order to escape the disgrace of a bad action, proves that he attaches more value to the estimation of men than to that of God; for he goes back into the spirit-world laden with his iniquities, of the means of atoning for which, during his earthly life, he has thus deprived himself. God is less inexorable than men often are; He pardons those who sincerely repent, and takes account of all our efforts to repair what we have done amiss; but nothing is repaired by suicide.

A person who takes their own life to escape the disgrace of a bad action shows that they value people's opinions more than God's judgment. For they return to the spirit world burdened by their sins. By taking their life, they have deprived themselves of the means to atone for those sins on earth. God is less unforgiving than people often are. He forgives those who sincerely repent and recognizes all our efforts to make up for what we have done wrong. But suicide repairs nothing.

950. What is to be thought of him who makes away with himself in the hope of arriving sooner at a happier state of existence?

950. What should we think of someone who kills himself in the hope of reaching a happier existence sooner?

"Another piece of folly! Let a man do good, and he will be much more sure of reaching such a state. His suicide will delay his entrance into a better world; for he himself will ask to be allowed to come back to the earth, in order to complete the life that he has cut short in pursuit of a mistaken idea. The sanctuary of the good is never opened by a fault, no matter what may have been its motive."

"Another foolish idea! Let a man do good, and he will be much more likely to reach such a state. His suicide will delay his entry into a better world. For he himself will ask to return to earth to complete the life he cut short because of a mistaken idea. A fault never opens the sanctuary of the good, whatever its motive."

951. Is not the sacrifice of one's life meritorious when it is made in order to save the lives of others, or to be useful to them?

951. Isn't it worthy to sacrifice your life to save others' lives or to help them?

"Incurred for such an end, it is sublime; but such a voluntary sacrifice of life is not suicide. It is the useless sacrifice that is displeasing to God, and also that which is tarnished by pride. A sacrifice is only meritorious when disinterested; if accomplished in view of a selfish end, its value is proportionally lessened in the sight of God."

"Giving one's life for such a purpose is noble, but it is not suicide. God is displeased by a useless sacrifice and by one tainted by pride. A sacrifice has merit only when it is selfless. If made for a selfish purpose, its value is reduced accordingly in God's eyes."

Every sacrifice of our own interest or enjoyment made for the sake of others is supremely meritorious in the sight of God; for it is the fulfilling of the law of charity. Life being, of all earthly possessions, the one to which men attach the greatest value, he who renounces it for the good of his fellow-creatures does not commit a crime; he accomplishes a sacrifice. But, before accomplishing it, he should consider whether his life might not be more useful than his death.

Every sacrifice of our own interests or enjoyment for the sake of others is deeply worthy in God's sight. This is because it fulfills the law of charity. Of all earthly possessions, people value life most. Someone who gives up their life for the good of others does not commit a crime. They make a sacrifice. But before doing so, they should consider whether their life might be more useful than their death.

952. Does he commit suicide who falls a victim to the excessive indulgence of passions which he knows will hasten his death, but which habit has converted into physical necessities that he is unable to control?

952. Does someone commit suicide by indulging excessively in passions they know will hasten their death? Habit has turned these passions into physical needs they cannot control.

"He commits moral suicide. Do you not see that a man, in such a case, is trebly guilty? For he is guilty of a want of firmness, of the sin of bestiality, and of forgetfulness of God."

"He commits moral suicide. Don't you see that a man in such a case is guilty in three ways? He lacks firmness, commits the sin of bestiality, and forgets God."

—Is such a man more or less guilty than he who kills himself from despair?

Is such a man more or less guilty than a man who kills himself out of despair?

"He is more guilty, because he has had time to reflect on the suicidal nature of the course he was pursuing. In the case of him who commits suicide on the spur of the moment, there is sometimes a degree of bewilderment not unallied to madness. The former will be punished much more severely than the latter; for the retributive penalties of crime are always proportioned to the consciousness of wrong-doing that accompanied its commission."

"He is more guilty because he had time to reflect on the suicidal nature of his actions. Someone who commits suicide on the spur of the moment is sometimes confused in a way that borders on madness. The first person will be punished much more severely than the second. For the penalties for a crime are always proportional to the awareness of wrongdoing that accompanied it."

953. Is it wrong on the part of him who finds himself exposed to some terrible and inevitable death to shorten his sufferings by killing himself?

953. If someone faces a terrible and unavoidable death, is it wrong to shorten their suffering by killing themselves?

"It is always wrong not to await the moment of dissolution appointed by God. Besides, how can a man tell whether the end of his life has really come, or whether some unexpected help may not reach him at what he supposes to be his last moment?"

"It is always wrong not to wait for the time of death appointed by God. Besides, how can a man know whether his life has really reached its end? Unexpected help may reach him at what he thinks is his last moment."

—We admit that suicide is reprehensible under ordinary circumstances, but we are supposing a case in which death is inevitable, and in which life is only shortened by a few instants?

We agree that suicide is wrong under ordinary circumstances. But what if death is inevitable and life is shortened by only a few moments?

"There is always in such a case a want of resignation and of submission to the will of the Creator."

"In such a case, there is always a lack of acceptance and submission to the Creator's will."

—What in such a case are the consequences of suicide?

What are the consequences of suicide in such a case?

"The same as in all other cases; an expiation proportioned to the gravity of the fault, according to the circumstances under which it was committed."

"The same as in all other cases: atonement in proportion to the seriousness of the fault and the circumstances in which it was committed."

954. Is there guilt in the imprudence which has accidentally caused a loss of life?

954. Is someone guilty if their carelessness accidentally causes a death?

"There is no guilt where there is no positive intention or consciousness of doing harm."

"There is no guilt when there is no deliberate intention to cause harm or awareness of causing harm."

955. Are the women who, in some countries, voluntarily burn themselves to death with the body of their husband, to be considered as committing suicide, and have they to undergo the punishment of that crime?

955. In some countries, women voluntarily burn themselves to death with their husbands’ bodies. Are they committing suicide? Must they suffer the punishment for that crime?

"They obey the dictates of a superstitious prejudice, and, moreover, are often the victims of force rather than of their own free-will. They believe themselves to be accomplishing a duty, and such an act does not partake of the character of suicide. Their excuse is found in the moral nullity and ignorance of the greater number of them. All such barbarous and stupid customs will disappear with the development of civilisation."

"They follow a superstitious prejudice. Moreover, they are often forced to act rather than acting of their own free will. They believe they are doing their duty, and their act is not suicide. Most of them are excused by their lack of moral awareness and their ignorance. All such barbarous and stupid customs will disappear as civilization develops."

956. Do those persons attain the end they have in view, who, unable to bear the loss of the objects of their affection, kill themselves in the hope of rejoining them in the other life?

956. Some people cannot bear the loss of loved ones and kill themselves, hoping to rejoin them in the afterlife. Do they achieve their goal?

"In such cases the result of suicide is the opposite of what was hoped for. Instead of being reunited to the object of their affection, those who have made this sad mistake find themselves separated, and for a very long time, from the being they hoped to rejoin; for God cannot recompense, by the granting of a favour, an act which is at once a proof of moral cowardice, and an insult offered to Himself in distrusting His Providence. They will pay for their folly with sorrows still greater than those they fancied they were about to shorten, and for which they will not be compensated by the satisfaction they hoped to obtain." (934 et seq.)

"In such cases, suicide has the opposite result from what was hoped for. Instead of being reunited with their loved one, those who make this sad mistake find themselves separated from that person for a very long time. For God cannot reward such an act by granting a favor. It is both a sign of moral cowardice and an insult to God, because it shows distrust of his providence. They will pay for their folly with even greater sorrows than those they thought they were ending. And they will not receive the satisfaction they hoped for to make up for those sorrows." (934 et seq.)

957. What are in general the effects of suicide on the state of the spirit by whom it has been committed?

957. How does suicide generally affect the state of the spirit who committed it?

"The consequences of suicide vary in different cases, because the penalties it entails are always proportioned to the circumstances which, in each case, have led to its commission. The one punishment which none can escape who have committed suicide is disappointment; the rest of their punishment depends on circumstances. Some of those who have killed themselves expiate their fault at once; others do so in a new earthly life harder to bear than the one whose course they have interrupted."

"The consequences of suicide vary from case to case. This is because the penalties always match the circumstances that led to it. No one who has died by suicide can escape one punishment: disappointment. The rest of their punishment depends on the circumstances. Some who have killed themselves atone for their fault at once. Others do so in a new earthly life, harder to bear than the one they cut short."

Observation has confirmed the statement that the consequences of suicide are not the same in all cases; but it has also shown us that some of those consequences, resulting from the sudden interruption of life, are the same in all cases of violent death. Foremost among these is the greater tenacity and consequent persistence of the link that unites the spirit and the body, which link, in nearly all such cases, is in its full strength at the moment when it is broken; whereas, when death is the result of natural causes, that link has been gradually weakened, and is often severed before life is completely extinct. The consequences of violent death are, first, the prolongation of the mental confusion which usually follows death, and, next, the illusion which causes a spirit, during a longer or shorter period, to believe himself to be still living in the earthly life. (155, 165.)

Observation has confirmed that the consequences of suicide are not the same in every case. But it has also shown that some consequences of a sudden interruption of life occur in all cases of violent death. The foremost is that the link between the spirit and the body is stronger and therefore lasts longer. In nearly all such cases, the link is at full strength when it is broken. When death is due to natural causes, however, the link has gradually weakened. It is often broken before life has completely ended. Violent death has two consequences. First, it prolongs the mental confusion that usually follows death. Second, it creates an illusion that causes the spirit to believe it is still living on earth. This illusion lasts for a longer or shorter period. (155, 165.)

The affinity which continues to exist between the spirit and the body produces, in the case of some of those who have committed suicide, a sort of repercussion of the state of the body in the consciousness of the spirit, who is thus compelled to perceive the effects of its decomposition, and experiences therefrom a sensation of intense anguish and horror; a state which may continue as long as the life which he has interrupted ought to have lasted. This state is not a necessary result of suicide; but he who has voluntarily shortened his life can never escape the consequences of his want of courageous endurance; sooner or later, and in some way or other, he is made to expiate his fault. Thus, many spirits who had been very unhappy upon the earth have stated that they had committed suicide in their preceding existence, and that they had voluntarily submitted to new trials in order to try to bear them with more resignation. In some cases the result of suicide is a sort of connexion with terrestrial matter, from which they vainly endeavour to free themselves, that they may rise to happier worlds, access to which is denied to them; in other cases it is regret for having done something useless, and from which they have reaped only disappointment.

The bond that remains between the spirit and the body affects some people who have died by suicide. The condition of the body is reflected in the spirit's consciousness. The spirit is forced to perceive the effects of the body's decomposition, causing intense anguish and horror. This state may continue for as long as the life they interrupted should have lasted. Suicide does not necessarily lead to this state. But those who voluntarily shorten their lives can never escape the consequences of their lack of courageous endurance. Sooner or later, in one way or another, they must atone for their fault. Many spirits who had been very unhappy on earth have said they died by suicide in their previous lives. They voluntarily accepted new trials so they could try to bear them with greater resignation. In some cases, suicide results in a kind of connection to earthly matter. These spirits try in vain to free themselves so they can rise to happier worlds, which they cannot enter. In other cases, they regret having done something useless that brought them only disappointment.

Religion, morality, all systems of philosophy, condemn suicide as being contrary to the law of nature; all lay it down as a principle that we have no right to voluntarily shorten our life; but why have we not that right? Why are we not at liberty to put an end to our sufferings? It was reserved for Spiritism to show, by the example of those who have succumbed to that temptation, that suicide is not only a fault, as being an infraction of a moral law (a consideration of little weight with some persons), but is also a piece of stupidity, since no benefit is to be gained by it, but quite the contrary. The teachings of Spiritism in regard to this subject are not merely theoretic; for it places the facts of the case before our eyes.

Religion, morality, and all systems of philosophy condemn suicide as contrary to the law of nature. They all hold that we have no right to shorten our own lives. But why do we not have that right? Why are we not free to end our suffering? It fell to Spiritism to show what happens, through the examples of those who gave in to that temptation. Suicide is not only wrong because it breaks a moral law, a consideration that carries little weight with some people. It is also stupid, because nothing is gained by it. Quite the contrary is true. The teachings of Spiritism on this subject are not merely theoretical. They place the facts before our eyes.