Spirits

76. What definition can be given of spirits?

76. How can spirits be defined?

"Spirits may be defined as the intelligent beings of the creation. They constitute the population of the universe, in contradistinction to the forms of the material world."

"Spirits may be defined as the intelligent beings of creation. They populate the universe, unlike the forms of the material world."

Nota.—The word spirit is here employed to designate the individuality of extra-corporeal beings, and not the universal intelligent element.

Note: The word spirit here refers to the individuality of beings outside the body, not to the universal intelligent element.

77. Are spirits beings distinct from the Deity, or are they only emanations from or portions of the Deity, and called, for that reason, "sons" or "children" of God?

77. Are spirits beings separate from God? Or are they only emanations from God or parts of God, and therefore called "sons" or "children" of God?

"Spirits are the work of God, just as a machine is the work of the mechanician who made it: the machine is the man's work, but it is not the man. You know that when a man has made a fine or useful thing, he calls it his ' child '—his 'creation.' It is thus with us in relation to God. We are His children in this sense, because we are His work."

"Spirits are God's work, just as a machine is the work of the mechanic who made it. The machine is the man's work, but it is not the man. You know that when a man makes something beautiful or useful, he calls it his 'child,' his 'creation.' Our relationship with God is like this. We are his children in this sense because we are his work."

78. Have spirits had a beginning, or have they existed, like God, from all eternity?

78. Did spirits have a beginning, or have they always existed, like God?

"If spirits had not had a beginning, they would be equal with God; whereas they are His creation, and subject to His will. That God has existed from all eternity is incontestable; but as to when and how He created us, we know nothing. You may say that we have had no beginning in this sense, that, God being eternal, He must have incessantly created. But as to when and how each of us was made, this, I repeat, is known to no one. It is the great mystery."

"If spirits had no beginning, they would be equal to God. But they are his creation and are subject to his will. There is no doubt that God has existed forever. But we know nothing about when or how he created us. You could say we had no beginning in this sense: because God is eternal, he must have created continually. But no one knows when or how each of us was made. I repeat, no one knows. That is the great mystery."

79. Since there are two general elements in the universe, viz., the intelligent element and the material element, would it be correct to say that spirits are formed from the intelligent element as inert bodies are formed from the material element?

79. There are two general elements in the universe: the intelligent element and the material element. Is it correct to say that spirits are formed from the intelligent element, just as inert bodies are formed from the material element?

"It is evident that such is the case. Spirits are the individualisation of the intelligent principle, as bodies are the individualisation of the material principle. It is the epoch and mode of this formation that are unknown to us."

"It is clear that this is the case. Spirits are individual forms of the intelligent principle, just as bodies are individual forms of the material principle. We do not know when or how this formation takes place."

80. Is the creation of spirits always going on, or did it only take place at the beginning of time?

80. Are spirits still being created, or were they created only at the beginning of time?

"It is always going on; that is to say, God has never ceased to create."

"It is always going on. In other words, God has never stopped creating."

81. Are spirits formed spontaneously, or do they proceed from one another?

81. Do spirits form spontaneously, or do they come from one another?

"God creates them as He creates all other creatures, by His will. But we must again repeat that their origin is a mystery."

"God creates them by his will, just as he creates all other creatures. But we must repeat that their origin is a mystery."

82. Is it correct to say that spirits are immaterial?

82. Is it correct to say that spirits have no physical substance?

"How is it possible to define a thing in regard to which no terms of comparison exist, and which your language is incompetent to express? Can one who is born blind define light? ' Immaterial' is not the right word; ' incorporeal ' would be nearer the truth, for you must understand that a spirit, being a creation, must be something real. Spirit is quintessentialised matter,⁷ but matter existing in a state which has no analogue within the circle of your comprehension, and so ethereal that it could not be perceived by your senses."

"How can you define something when there is nothing to compare it with and your language cannot express it? Can someone born blind define light? 'Immaterial' is not the right word. 'Incorporeal' would be closer to the truth, because a spirit is a creation and must therefore be something real. Spirit is matter in its purest form,⁷ but it exists in a state beyond anything you can understand. It is so ethereal that your senses could not perceive it."

We say that spirits are immaterial, because their essence differs from everything that we know under the name of "matter." A nation of blind people would have no terms for expressing light and its effects. One who is born blind imagines that the only modes of perception are hearing, smell, taste, and touch: he does not comprehend the other ideas that would be given him by the sense of sight which he lacks. So, in regard to the essence of superhuman beings, we are really blind. We can only define them by means of comparisons that are necessarily imperfect or by an effort of our imagination.

We say that spirits are immaterial because their essence differs from everything we know as "matter." A nation of blind people would have no words to describe light and its effects. A person born blind imagines that hearing, smell, taste, and touch are the only ways to perceive things. Such a person cannot understand the ideas that sight would provide, because they lack that sense. In the same way, we are blind to the essence of superhuman beings. We can only define them through comparisons that are necessarily imperfect, or through an effort of imagination.

83. Is there an end to the duration of spirits? We can understand that the principle from which they emanate should be eternal; but what we desire to know is, whether their individuality has a term, and whether, after a given lapse of time, longer or shorter, the element from which they are formed is not disseminated, does not return to the mass from which they were produced, as is the case with material bodies? It is difficult to understand that what has had a beginning should not also have an end.

83. Does the existence of spirits ever end? We can understand that the principle from which they come is eternal. But we want to know whether their individuality has an end. After some period of time, long or short, does the element that forms them disperse? Does it return to the mass from which they were produced, as happens with material bodies? It is difficult to understand how something that had a beginning could have no end.

"There are many things that you do not understand, because your intelligence is limited; but that is no reason for rejecting them. The child does not understand all that is understood by its father, nor does an ignorant man understand all that is understood by a learned one. We tell you that the existence of spirits has no end; that is all we can say on the subject at present."

"There are many things you do not understand because your intelligence is limited. But that is no reason to reject them. A child does not understand everything their father understands. Nor does an uneducated person understand everything a learned person understands. We tell you that the existence of spirits has no end. That is all we can say on the subject for now."

84. Do spirits constitute a world apart from that which we see?

84. Do spirits make up a world separate from the one we see?

"Yes; the world of spirits or incorporeal intelligences."

"Yes, the world of spirits or minds without bodies."

85. Which of the two, the spirit-world or the corporeal world, is the principal one in the order of the universe?

85. Which is more important in the order of the universe, the spirit world or the physical world?

"The spirit-world. It is pre-existent to, and survives, everything else."

"The spirit-world. It existed before everything else and will outlast everything else."

86. Might the corporeal world never have existed, or cease to exist, without changing the essentiality of the spirit-world?

86. Could the physical world have never existed, or cease to exist, without changing the essential nature of the spirit world?

"Yes; they are independent of each other, and yet their correlation is incessant, for they react incessantly upon each other."

"Yes, they are independent of each other. Yet they are constantly connected, because they constantly affect each other."

87. Do spirits occupy a determinate and circumscribed region in space?

87. Do spirits occupy a specific, limited region of space?

"Spirits are everywhere; the infinitudes of space are peopled with them in infinite numbers. Unperceived by you, they are incessantly beside you, observing and acting upon you; for spirits are one of the powers of Nature, and are the instruments employed by God for the accomplishment of His providential designs. But all spirits do not go everywhere; there are regions of which the entrance is interdicted to those who are less advanced."

"Spirits are everywhere. Infinite numbers of them fill the endless reaches of space. Though you cannot see them, they are always beside you, observing and influencing you. For spirits are among the powers of nature, and God uses them to carry out his providential plans. But not all spirits go everywhere. Less advanced spirits are forbidden to enter some regions."

88. Have souls a determinate, circumscribed, and unvarying form?

88. Do souls have a definite, limited, and unchanging form?

"Not for eyes such as yours; but, for us, they have a form, though one only to be vaguely imagined by you as a flame, a gleam, or an ethereal spark."

"Not to eyes like yours. But to us, they have a form, though you can only vaguely imagine it as a flame, a gleam, or a delicate spark."

—Is this flame or spark of any colour?

Does this flame or spark have a color?

"If you could see it, it would appear to you to vary from a dull grey to the brilliancy of the ruby, according to the degree of the spirit's purity."

"If you could see it, it would appear to range from dull grey to brilliant ruby, depending on the spirit's purity."

Genii are usually represented with a flame or a star above their foreheads—a sort of allegorical allusion to the essential nature of spirits. The flame or star is placed upon the head because the head is the seat of intelligence.

Genii are usually shown with a flame or star above their foreheads. This symbolizes the essential nature of spirits. The flame or star is placed above the head because the head is the seat of intelligence.

89. Do spirits employ any time in transporting themselves through space?

89. Does it take spirits any time to travel through space?

"Yes; but their motion is as rapid as that of thought."

"Yes, but they move as fast as thought."

—Is not thought the movement of the soul itself, a transportation of the soul itself to the place or the object thought of by it?

Isn't thought the movement of the soul itself to the place or object it is thinking about?

"Wherever the thought is, there the soul is, since it is the soul that thinks. Thought is an attribute."

"Wherever thought is, the soul is there too, because the soul is what thinks. Thought is an attribute."

90. When a spirit travels from one place to another, is he conscious of the distance he traverses and of the extent of space through which he passes; or is he suddenly transported to the place to which he wishes to go?

90. When a spirit travels from one place to another, is he aware of the distance and space he travels through? Or is he suddenly transported to the place he wants to go?

"A spirit can travel in either way. He can, if he will, take cognisance of the distance he passes through, or he can rid himself entirely of the sense of distance. This depends on the spirit's will, and also on his degree of purity."

"A spirit can travel either way. If he wishes, he can be aware of the distance he travels. Or he can completely lose his sense of distance. This depends on the spirit's will and his degree of purity."

91. Does matter constitute an obstacle to the movement of a spirit?

91. Does matter prevent a spirit from moving?

"No; spirits pass through everything; the air, the earth, water, fire even, are equally accessible to them."

"No. Spirits pass through everything. Air, earth, water, and even fire are all equally accessible to them."

92. Have spirits the gift of ubiquity? In other words, can a spirit divide itself, or exist at several points of space at the same time?

92. Can spirits be in more than one place at once? In other words, can a spirit divide itself or exist in several places at the same time?

"There can be no division of any given spirit; but every spirit is a centre which radiates in all directions, and it is thus that a spirit may appear to be in several places at once. The sun is only one body, yet it radiates in all directions, and sends out its rays to great distances; but it is not divided."

"A spirit cannot be divided. But every spirit is a center that radiates in all directions. This is how a spirit may appear to be in several places at once. The sun is only one body, yet it radiates in all directions and sends its rays across great distances. But the sun is not divided."

—Have all spirits the same power of radiation?

Do all spirits have the same power to radiate?

"There is a great difference between them in this respect: it depends on the degree of their purity."

"They differ greatly in this respect, depending on their degree of purity."

Each spirit is an indivisible unity, but each spirit has the power of extending his thought on all sides without thereby dividing himself. It is only in this sense that the gift of ubiquity attributed to spirits is to be understood. It is thus that a spark sends out its brightness far and wide, and may be perceived from every point of the horizon. It is thus, also, that a man, without changing his place, and without dividing himself, may transmit orders, signals, &c, to many distant points in many different directions.

Each spirit is an indivisible whole, but it can extend its thought in all directions without dividing itself. This is the only sense in which spirits can be said to be present everywhere at once. In the same way, a spark sends its light far and wide and can be seen from every point on the horizon. Likewise, a person can send orders, signals, and other messages to many distant points in different directions. The person can do this without moving or dividing themselves.

93. Is the spirit, properly so called, without a covering, or is it, as some declare, surrounded by a substance of some kind?

93. Does the spirit itself have no covering, or is it surrounded by some kind of substance, as some say?

"The spirit is enveloped in a substance which would appear to you as mere vapour, but which, nevertheless, appears very gross to us, though it is sufficiently vaporous to allow the spirit to float in the atmosphere, and to transport himself through space at pleasure."

"The spirit is surrounded by a substance that would seem like mere vapor to you. Yet it seems very dense to us. Even so, it is light enough to let the spirit float in the atmosphere and travel through space at will."

As the germ of a fruit is surrounded by the perisperm, so the spirit, properly so called, is surrounded by an envelope which, by analogy, may be designated as the perispirit.

Just as the germ of a fruit is surrounded by the perisperm, the spirit itself is surrounded by a covering. By analogy, this covering may be called the perispirit.

94. Whence does the spirit draw its semi-material envelope?

94. Where does the spirit get its semi-material envelope?

"From the universal fluid of each globe. For this reason the perispirit is not the same in all globes. In passing from one globe to another, the spirit changes its envelope as you change a garment."

"From the universal fluid of each world. For this reason, the perispirit is not the same on every world. When a spirit moves from one world to another, it changes its covering as you change clothes."

—When spirits who inhabit worlds of a higher degree than ours come among us, are they obliged to take on a grosser order of perispirit?

When spirits from more advanced worlds come among us, must they take on a denser kind of perispirit?

"Yes; they are obliged to clothe themselves with your matter in order to be able to enter your world."

"Yes, they must take on your matter to enter your world."

95. Does the semi-material envelope of the spirit assume determinate forms, and can it become perceptible for us?

95. Can a spirit's semi-material envelope take on a definite shape, and can we perceive it?

"Yes; it can assume any form that the spirit may choose to give to it. It is thus that a spirit is able sometimes to make himself visible to you, whether in dreams or in your waking state, and can take a form that may be visible, and even palpable, for your senses."

"Yes, it can take any form the spirit chooses. In this way, a spirit can sometimes make itself visible to you, whether in dreams or while you are awake. It can take a form that you can see and even touch."

96. Are all spirits equal, or does there exist among them a hierarchy of ranks?

96. Are all spirits equal, or do they have different ranks?

"They are of different degrees according to the degree of purification to which they have attained."

"They are at different levels according to how much purification they have achieved."

97. Is there a fixed number of orders or degrees of purification among spirits?

97. Is there a fixed number of ranks or levels of purification among spirits?

"The number of such orders is unlimited, because there is nothing like a barrier or line of demarcation between the different degrees of elevation; and, therefore, as there are no fixed or arbitrary divisions among spirits, the number of orders may be increased or diminished according to the point of view from which they are considered. Nevertheless, if we consider the general characteristics of spirits, we may reduce them to three principal orders or degrees. "We may place in the first or highest rank those who have reached the degree of relative perfection which constitutes what may be called 'pure spirits.' We may place in the second rank those who have reached the middle of the ascensional ladder, those who have achieved the degree of purification in which aspiration after perfection has become the ruling desire. We may place in the third or lowest rank all those imperfect spirits who are still on the lower rungs of the ladder. They are characterised by ignorance, the love of evil, and all the low passions that retard their progress upwards."

"The number of such orders is unlimited because no barrier or dividing line separates the different levels of spiritual development. There are no fixed or arbitrary divisions among spirits. So the number of orders may be increased or decreased, depending on the point of view. Nevertheless, if we consider the general characteristics of spirits, we may group them into three main orders or degrees. "We may place those who have reached the highest degree of relative perfection in the first or highest rank. These are what may be called 'pure spirits.' We may place those who have reached the middle of the upward ladder in the second rank. They have reached a level of purification where the desire for perfection has become their ruling desire. We may place all imperfect spirits still on the lower rungs of the ladder in the third or lowest rank. They are marked by ignorance, love of evil, and all the low passions that slow their upward progress."

98. Have spirits of the second order only the aspiration after perfection; have they also the power to achieve it?

98. Do spirits of the second order only aspire to perfection, or do they also have the power to achieve it?

"They have that power in degrees proportionate to the degree of purification at which they have severally arrived. Some of them are distinguished by their scientific knowledge others by their wisdom and their kindness; but all of them have still to undergo the discipline of trial through temptation and suffering."

"They each have that power to a degree that depends on how purified they have become. Some are distinguished by their scientific knowledge, others by their wisdom and kindness. But all of them must still be tested through temptation and suffering."

99. Are all spirits of the third order essentially bad?

99. Are all spirits of the third order essentially bad?

"No. Some of them are inactive and neutral, not doing either good or evil; others, on the contrary, take pleasure in evil, and are delighted when they find an opportunity of doing wrong. Others, again, are frivolous, foolish, fantastic, mischievous rather than wicked, tricksy rather than positively malicious; amusing themselves by mystifying the human beings on whom they are able to act, and causing them various petty annoyances for their own diversion."

"No. Some are inactive and neutral, doing neither good nor evil. Others, on the contrary, take pleasure in evil and are delighted when they find a chance to do wrong. Still others are frivolous, foolish, and fanciful. They are mischievous rather than wicked, tricky rather than truly malicious. They amuse themselves by confusing the human beings they can influence and causing them minor annoyances for their own amusement."

100. Preliminary Observations.—The classification of spirits is based upon the degree of their advancement, upon the qualities which they have acquired, and upon the imperfections from which they have still to free themselves. This classification, however, is by no means absolute. It is only in its totality that the character of each category is distinctly marked, for each category merges in the one above it by imperceptible gradations, the peculiarities of the successive categories shading off into one another at their extremities, as is the case in the various reigns of nature, in the colours of the rainbow, in the phases of a human life. Spirits may, therefore, be divided into a number of classes more or less considerable, according to the point of view from which we consider the subject. It is in this matter as in all other systems of scientific classification. The systems adopted may be more or less complete, more or less rational, more or less convenient for the understanding; but, whatever may be their form, they change nothing in regard to the facts of the science which employs them. That the answers of spirits, when questioned on this point, should vary as to the number of the categories into which they are divided is, therefore, a matter of no practical importance. Too much weight has been attributed to this apparent contradiction by those who forget that disincarnate intelligences attach no importance whatever to mere conventionalities. For them, the meaning of a statement is the only important point about it. They leave to us the question of its form, the choice of terms and of classification,—in a word, all that belongs to the making of systems.

100. Preliminary Observations. Spirits are classified according to their degree of advancement, the qualities they have acquired, and the imperfections they still need to overcome. This classification, however, is not absolute. The character of each category is clearly defined only when the category is considered as a whole. Each category merges into the one above it through imperceptible gradations. Their distinctive features blend at the boundaries, as they do in the kingdoms of nature, the colors of the rainbow, and the stages of human life. Spirits may therefore be divided into more or fewer classes, depending on how we approach the subject. The same is true of all systems of scientific classification. Such systems may be more or less complete, rational, or convenient for understanding. But whatever their form, they do not change the facts of the science that uses them. Spirits may therefore give different answers when asked how many categories they are divided into. This is of no practical importance. Some have given too much weight to this apparent contradiction. They forget that disincarnate intelligences attach no importance at all to mere conventions. For them, only the meaning of a statement matters. They leave its form, the choice of terms and classification, and everything else involved in making systems to us.

Another thing that should never be lost sight of is the fact that there are among spirits, as well as among men, some who are very ignorant, and that we cannot be too much on our guard against a tendency to believe that all spirits know everything simply because they are spirits. The work of classification demands method, analysis, and a thorough knowledge of the subject investigated. But those who, in the spirit-world, possess only a small amount of knowledge, are as incompetent as are ignorant human beings to embrace the whole of any subject or to formulate a system. They have no idea, or but a very imperfect one, of any sort of classification. All spirits superior to themselves appear to them to be of the highest order; for they are as incapable of discriminating the various shades of knowledge, capacity, and morality by which they are distinguished, as one of our savages would be to discriminate the various characteristics of civilised men. And even those who are capable of this discrimination may vary, in their appreciation of details, according to their special point of view, especially in regard to a matter which, from its very nature, has nothing fixed or absolute about it. Linnaeus, Jussieu, Tournefort, have each their special system of classification, but the nature of botany has not been changed by this diversity of system among botanists. The latter have not invented either plants or their characteristics; they have merely observed certain analogies, according to which they have formed certain groups or classes. We have proceeded in the same way. We have not invented either spirits or their characteristics. We have seen and observed them, we have judged them by their own words and acts, and we have classed them by order of similitude, basing our classification on the data furnished by themselves.

Another thing we should never forget is that some spirits, like some people, are very ignorant. We cannot be too careful about assuming that all spirits know everything simply because they are spirits. Classification requires method, analysis, and thorough knowledge of the subject being studied. But spirits with little knowledge are no more capable than ignorant people of understanding a whole subject or forming a system. They have no idea of classification, or only a very imperfect one. All spirits above them seem to be of the highest order. They cannot distinguish the different degrees of knowledge, ability, and morality among those spirits. They are like a person from a primitive society who cannot distinguish the different characteristics of people from civilized societies. Even spirits who can make these distinctions may judge the details differently, depending on their particular point of view. This is especially true of a subject that, by its nature, has nothing fixed or absolute about it. Linnaeus, Jussieu, and Tournefort each have their own system of classification. But these different systems have not changed the nature of botany. The botanists did not invent plants or their characteristics. They merely observed certain similarities and used them to form groups or classes. We have done the same. We have not invented spirits or their characteristics. We have seen and observed them, judged them by their own words and actions, and grouped them according to their similarities. Our classification is based on the information they themselves provided.

The higher spirits generally admit the existence of three principal categories, or main divisions, among the people of the other world. In the lowest of these, at the bottom of the ladder, are the imperfect spirits who are characterised by the predominance of the instincts of materiality over the moral nature, and by the propensity to evil. Those of the second degree are characterised by the predominance of the moral nature over the material instincts, and by the desire of good. They constitute the category of good spirits. The first or highest category consists of those who have reached the state of pure spirits, and have thus attained to the supreme degree of perfection imaginable by us.

Higher spirits generally recognize three main categories among the people of the other world. At the bottom of the ladder are the imperfect spirits. Their material instincts outweigh their moral nature, and they are inclined toward evil. In the second category are good spirits. Their moral nature outweighs their material instincts, and they desire good. The first and highest category consists of those who have become pure spirits. They have thus reached the highest degree of perfection we can imagine.

This division of spirits into three well-marked categories appears to us to be perfectly rational; and, having arrived at this general classification, it only remained for us to bring out, through a sufficient number of subdivisions, the principal shades of the three great spirit-categories thus established. And this we have done, with the aid of the spirits themselves, whose friendly instructions have never failed us in the carrying out of the work upon which we have been led to enter.

Dividing spirits into three distinct categories seems perfectly reasonable to us. Once we had established this general classification, we only needed to add enough subdivisions to bring out the main distinctions within each category. We have done this with the help of the spirits themselves. Their friendly guidance has never failed us as we have carried out the work we were led to undertake.

With the aid of the following table it will be easy for us to determine the rank and degree of superiority or inferiority of the spirits with whom we may enter into communication, and, consequently, the degree of esteem and confidence to which they are entitled. The power of determining these points may be said to constitute the key to spiritist investigation; for it alone, by enlightening us in regard to the intellectual and moral inequalities of spirits, can explain the anomalies presented by spirit communications. We have, however, to remark that spirits do not, in all cases, belong exclusively to such and such a class. Their progress in knowledge and purity being only accomplished gradually, and often, for a time, more in the one than in the other, they may unite the characteristics of several subdivisions; a point which is easily settled by observing their language and their acts.

The following table will help us determine the rank and degree of superiority or inferiority of spirits we may communicate with. It will also help us judge how much esteem and confidence they deserve. The ability to make these judgments may be called the key to spiritist investigation. Only this ability can explain the anomalies in spirit communications by showing us the intellectual and moral differences among spirits. However, spirits do not always belong exclusively to one class. They progress gradually in knowledge and purity, and often advance more in one than the other for a time. They may therefore have the characteristics of several subdivisions. We can easily determine this by observing their language and actions.

101. General Characteristics.—Predominant influence of matter over spirit. Propension to evil. Ignorance, pride, selfishness, and all the evil passions which result from these.

101. General Characteristics: Matter dominates spirit. A tendency toward evil. Ignorance, pride, selfishness, and all the evil passions that result from them.

They have the intuition of the existence of God, but they have no comprehension of Him.

They sense that God exists, but they do not understand him.

They are not all of them thoroughly bad; in many of them there is more of frivolity, want of reasoning power, and love of mischief, than of downright wickedness. Some of them do neither good nor evil; but the very fact that they do no good denotes their inferiority. Others, on the contrary, take pleasure in evil, and are gratified when they find an opportunity of doing wrong.

They are not all completely bad. Many are more frivolous, unreasonable, and mischievous than truly wicked. Some do neither good nor evil. But the mere fact that they do no good shows their inferiority. Others, by contrast, take pleasure in evil and are glad when they have a chance to do wrong.

Among spirits of this order, a certain amount of intelligence is often allied with malice and the love of mischief; but, whatever may be their intellectual development, their ideas are wanting in elevation, and their sentiments are more or less abject.

Spirits of this order often have some intelligence, along with malice and a love of mischief. But however intelligent they may be, their ideas lack nobility, and their feelings are more or less base.

Their knowledge of the things of the spirit-world is narrow, and the little they know about them is confused with the ideas and prejudices of the corporeal life. They can give only false and incomplete notions of the spirit-world; but the attentive observer may always find in their communications, however imperfect, the confirmation of the great truths proclaimed by spirits of the higher orders.

Their knowledge of the spirit world is limited. What little they know is mixed with ideas and prejudices from physical life. They can offer only false and incomplete ideas about the spirit world. But an attentive observer may always find confirmation of the great truths proclaimed by higher spirits in their communications, however imperfect.

Their character is revealed by their language. Every spirit who, in his communications, betrays an evil intention, may be ranged in the third order; consequently every evil thought suggested to our mind comes to us from a spirit of that order.

Their character is revealed by their language. Any spirit who reveals an evil intention in its communications may be placed in the third order. Therefore, every evil thought suggested to our minds comes from a spirit of that order.

They see the happiness enjoyed by good spirits, and this sight causes them perpetual torment; for they experience all the agonies produced by envy and jealousy.

They see the happiness of good spirits, and the sight torments them constantly. They feel all the agony of envy and jealousy.

They preserve the remembrance and the perception of the sufferings of corporeal life; and this impression is often more painful than the reality. They suffer, in fact, both from the ills they have themselves endured, and from those which they have caused to be endured by others. And as these sufferings endure for a very long time, they believe themselves to be destined to suffer for ever. God, for their punishment, wills that they should believe this.

They remember and still feel the suffering of physical life. This impression is often more painful than the suffering itself. They suffer both from the hardships they endured and from those they caused others to endure. Because their suffering lasts so long, they believe they are destined to suffer forever. As punishment, God wills that they believe this.

They may be subdivided into five principal classes:—

They may be divided into five main classes:

102. Tenth Class—Impure Spirits.—They are inclined to evil, and make it the object of all their thoughts and activities. As spirits, they give to men perfidious counsels, stir up discord and distrust, and assume every sort of mask in order the more effectually to deceive. They beset those whose character is weak enough to lead them to yield to their suggestions, and whom they thus draw aside from the path of progress, rejoicing when they are able to retard their advancement by causing them to succumb under the appointed trials of the corporeal life.

102. Tenth Class: Impure Spirits. They are inclined to evil and make it the object of all their thoughts and activities. As spirits, they give people deceitful advice and stir up discord and distrust. They wear every kind of mask to deceive more effectively. They prey on those whose characters are weak enough to make them give in to their suggestions. In this way, they draw them away from the path of progress. They rejoice when they can delay their advancement by causing them to succumb to the trials appointed for physical life.

Spirits of this class may be recognised by their language, for the employment of coarse or trivial expressions by spirits, as by men, is always an indication of moral, if not of intellectual, inferiority. Their communications show the baseness of their inclinations; and though they may try to impose upon us by speaking with an appearance of reason and propriety, they are unable to keep up that false appearance, and end by betraying their real quality.

Spirits of this class may be recognized by their language. Coarse or trivial expressions in spirits, as in people, always indicate moral inferiority, if not intellectual inferiority. Their communications reveal the baseness of their inclinations. They may try to deceive us by speaking reasonably and properly. But they cannot maintain this false appearance and eventually reveal their true nature.

Certain nations have made of them infernal deities; others designate them by the name of demons, evil genii, evil spirits.

Some nations have made them gods of the underworld. Others call them demons, evil genii, evil spirits.

The human beings in whom they are incarnated are addicted to all the vices engendered by vile and degrading passions—sensuality, cruelty, roguery, hypocrisy, cupidity, avarice. They do evil for its own sake, without any definite motive; and, from hatred to all that is good, they generally choose their victims from among honest and worthy people. They are the pests of humanity, to whatever rank of society they belong; and the varnish of a civilised education is ineffectual to cure or to hide their degrading defects.

The people in whom they are incarnated are addicted to every vice born of vile and degrading passions. These include sensuality, cruelty, dishonesty, hypocrisy, greed, and miserliness. They do evil for its own sake, without any specific motive. Because they hate everything good, they generally choose honest and worthy people as their victims. They are a plague on humanity, whatever their social rank. The outward polish of a civilized education can neither cure nor hide their degrading defects.

103. Ninth Class—Frivolous Spirits.—They are ignorant, mischievous, unreasonable, and addicted to mockery. They meddle with everything, and reply to every question without paying any attention to truth. They delight in causing petty annoyances, in raising false hopes of petty joys, in misleading people by mystifications and trickery. The spirits vulgarly called hobgoblins, will-o'-the-wisps, gnomes, &c., belong to this class. They are under the orders of spirits of a higher category, who make use of them as we do of servants.

103. Ninth Class: Frivolous Spirits. They are ignorant, mischievous, unreasonable, and fond of mockery. They meddle in everything and answer every question without regard for the truth. They enjoy causing minor annoyances and raising false hopes of small pleasures. They also enjoy misleading people through hoaxes and tricks. Spirits commonly called hobgoblins, will-o'-the-wisps, gnomes, etc., belong to this class. They take orders from higher-ranking spirits, who use them as we use servants.

In their communications with men their language is often witty and facetious, but shallow. They are quick to seize the oddities and absurdities of men and things, on which they comment with sarcastic sharpness. If they borrow distinguished names, as they are fond of doing, it is rather for the fun of the thing than from any intention to deceive by so doing.

When they communicate with people, their language is often witty and playful, but shallow. They are quick to notice the oddities and absurdities of people and things, and comment on them with sharp sarcasm. They like to borrow distinguished names, but they do so more for fun than to deceive.

104. Eighth Class—Spirits who Pretend to more Science than they Possess.—Their knowledge is often considerable, but they imagine themselves to know a good deal more than they know in reality. Having made a certain amount of progress from various points of view, their language has an air of gravity that may easily give a false impression as to their capacities and enlightenment; but their ideas are generally nothing more than the reflexion of the prejudices and false reasoning of their terrestrial life. Their statements contain a mixture of truths and absurdities, in the midst of which traces of presumption, pride, jealousy, and obstinacy, from which they have not yet freed themselves, are abundantly perceptible.

104. Eighth Class: Spirits who Claim to Know more than they Do. Their knowledge is often considerable, but they imagine they know much more than they actually do. They have made progress in various respects. Their serious manner of speaking can easily give a false impression of their abilities and understanding. But their ideas generally reflect the prejudices and faulty reasoning of their earthly lives. Their statements contain a mixture of truths and absurdities. In these statements, they clearly show the presumption, pride, jealousy, and stubbornness they have not yet overcome.

105. Seventh Class—Neutral Spirits.—They are not sufficiently advanced to take an active part in doing good, nor are they bad enough to be active in doing wrong. They incline sometimes to the one, sometimes to the other; and do not rise above the ordinary level of humanity, either in point of morality or of intelligence. They are strongly attached to the things of this world, whose gross satisfactions they regret.

105. Seventh Class: Neutral Spirits. They are not advanced enough to take an active part in doing good. Nor are they bad enough to take an active part in doing wrong. They sometimes lean toward one, sometimes toward the other. In morality and intelligence, they do not rise above the ordinary level of humanity. They are strongly attached to worldly things and miss their coarse pleasures.

106. Sixth Class—Noisy and Boisterous Spirits.—Spirits of this kind do not, strictly speaking, form a distinct class in virtue of their personal qualities; they may belong to all the classes of the third order. They often manifest their presence by the production of phenomena perceptible by the senses, such as raps, the movement and abnormal displacing of solid bodies, the agitation of the air, &c. They appear to be, more than any other class of spirits, attached to matter; they seem to be the principal agents in determining the vicissitudes of the elements of the globe, and to act upon the air, water, fire, and the various bodies in the entrails of the earth. Whenever these phenomena present a character of intention and intelligence, it is impossible to attribute them to a mere fortuitous and physical cause. All spirits are able to produce physical phenomena; but spirits of elevated degree usually leave them to those of a lower order, more apt for action upon matter than for the things of intelligence, and, when they judge it to be useful to produce physical manifestations, employ spirits of subaltern degree as their auxiliaries.

106. Sixth Class: Noisy and Boisterous Spirits. Strictly speaking, these spirits do not form a distinct class based on their personal qualities. They may belong to any class of the third order. They often make their presence known through phenomena that can be sensed. These include raps, the movement and unusual displacement of solid objects, and disturbances in the air. They appear to be more attached to matter than any other class of spirits. They seem to be the main agents behind changes in the earth's elements. They also seem to act on air, water, fire, and the various materials deep within the earth. Whenever these phenomena show signs of intention and intelligence, they cannot be attributed to a purely accidental physical cause. All spirits can produce physical phenomena. But spirits of a higher degree usually leave such phenomena to those of a lower order. These lower spirits are better suited to acting on matter than to intellectual matters. When higher spirits judge physical manifestations useful, they employ lower spirits to assist them.

107. General Characteristics.—Predominance of spirit over matter; desire of excellence. Their qualities and their power for good are proportionate to the degree at which they have arrived. Some of them possess scientific knowledge, others have acquired wisdom and charity; the more advanced among them combine knowledge with moral excellence. Not being yet completely dematerialised, they preserve the traces of their corporeal existence, more or less strongly marked, according to their rank—traces which are seen either in their mode of expressing themselves, in their habits, or even, in some cases, in the characteristic eccentricities and hobbies still retained by them. But for these weaknesses and imperfections they would be able to pass into the category of spirits of the first order.

107. General Characteristics. Spirit predominates over matter, and they desire excellence. Their qualities and their power to do good depend on the level they have reached. Some have scientific knowledge, while others have gained wisdom and charity. The more advanced combine knowledge with moral excellence. They are not yet completely free of matter, so they retain traces of their bodily existence. These traces are more or less pronounced, depending on their rank. They appear in the spirits’ manner of speaking and their habits. In some cases, they even appear in the distinctive eccentricities and hobbies the spirits still retain. Without these weaknesses and imperfections, they would be able to enter the category of spirits of the first order.

They have acquired the comprehension of the idea of God and of infinity, and already share the felicity of the higher spheres. They find their happiness both in the accomplishment of good and in the prevention of evil. The affection by which they are united affords them ineffable delight, troubled neither by envy, remorse, nor any other of the evil passions which make the torment of spirits of lower degree; but they have still to undergo the discipline of trial until they have completed the work of their purification.

They have come to understand God and infinity, and they already share in the happiness of the higher spheres. They find happiness both in doing good and in preventing evil. The affection that unites them brings them a joy beyond words. Their joy is not troubled by envy, remorse, or any other evil passion that torments lower spirits. But they must still undergo trials until they have completed their purification.

As spirits, they infuse good and noble thoughts into the minds of men, turn them from the path of evil, protect those whose course of life renders them worthy of their aid, and neutralise, by their suggestions, the influence of lower spirits on the minds of those who do not willingly yield to the evil counsels of the latter.

As spirits, they inspire good and noble thoughts in people and turn them away from evil. They protect those whose lives make them worthy of their help. They also counter the influence of lower spirits by offering guidance to those who do not willingly accept their evil advice.

The human beings in whom they are incarnated are upright and benevolent; they are actuated neither by pride, selfishness, nor ambition; they feel neither hatred, rancour, envy, nor jealousy, and do good for its own sake.

The people in whom they are incarnated are honest and kind. They are not driven by pride, selfishness, or ambition. They feel no hatred, resentment, envy, or jealousy, and they do good for its own sake.

To this order belong the spirits commonly designated in the popular beliefs by the names of good genii, protecting genii, good spirits. In periods of ignorance and superstition, men have regarded them as beneficent divinities.

This order includes spirits popularly known as good genii, protecting genii, good spirits. In times of ignorance and superstition, people regarded them as benevolent gods.

They may be divided into four principal groups:—

They may be divided into four main groups:

108. Fifth Class—Benevolent Spirits.—Their dominant quality is kindness. They take pleasure in rendering service to men and in protecting them, but their knowledge is somewhat narrow. They have progressed in morality rather than in intelligence.

108. Fifth Class: Benevolent Spirits. Their main quality is kindness. They enjoy helping and protecting people, but their knowledge is somewhat limited. They have made more progress in morality than in intelligence.

109. Fourth Class—Learned Spirits.—They are specially distinguished by the extent of their knowledge. They are less interested in moral questions than in scientific investigation, for which they have a greater aptitude; but their scientific studies are always prosecuted with a view to practical utility, and they are entirely free from the base passions common to spirits of the lower degrees of advancement.

109. Fourth Class: Learned Spirits. These spirits are especially distinguished by their extensive knowledge. They are less interested in moral questions than in scientific investigation, for which they have greater aptitude. But they always study science with practical uses in mind. They are entirely free from the base passions common to spirits at lower levels of advancement.

110. Third Class—Wise Spirits.—The most elevated moral qualities form their distinctive characteristics. Without having arrived at the possession of unlimited knowledge, they have reached a development of intellectual capacity that enables them to judge correctly of men and of things.

110. Third Class. Wise Spirits. The highest moral qualities distinguish them. Although their knowledge is not unlimited, their intellectual abilities have developed enough to judge people and things correctly.

111. Second Class—High Spirits.—They unite, in a very high degree, scientific knowledge, wisdom, and goodness. Their language, inspired only by the purest benevolence, is always noble and elevated, often sublime. Their superiority renders them more apt than any others to impart to us just and true ideas in relation to the incorporeal world, within the limits of the knowledge permitted to mankind.

111. Second Class: High Spirits. They combine scientific knowledge, wisdom, and goodness to a very high degree. Their words are inspired only by the purest kindness. They are always noble and elevated, and often sublime. Because they are superior to other spirits, they are better able to give us accurate and true ideas about the spirit world. They do so within the limits of the knowledge permitted to humanity.

They willingly enter into communication with those who seek for truth in simplicity and sincerity, and who are sufficiently freed from the bonds of materiality to be capable of understanding it; but they turn from those whose inquiries are prompted only by curiosity, or who are drawn away from the path of rectitude by the attractions of materiality. When, under exceptional circumstances, they incarnate themselves in this earth, it is always for the accomplishment of a mission of progress; and they thus show us the highest type of perfection to which we can aspire in the present world.

They willingly communicate with those who seek truth simply and sincerely. These people must also be free enough from material attachments to understand truth. But they turn away from those who ask questions only out of curiosity. They also turn away from those whom material attractions lead away from the path of virtue. In exceptional circumstances, they take human form on earth, always to carry out a mission of progress. In doing so, they show us the highest level of perfection we can hope to reach in this world.

112. General Characteristics.—The influence of matter null; a superiority, both intellectual and moral, so absolute as to constitute what, in comparison with the spirits of all the other orders, may be termed perfection.

112. General Characteristics. Matter has no influence on these spirits. Their intellectual and moral superiority is absolute. Compared with spirits of all other orders, they may be called perfect.

113. First and only Class.—They have passed up through every degree of the scale of progress, and have freed themselves from all the impurities of materiality. Having attained the sum of perfection of which created beings are susceptible, they have no longer to undergo either trials or expiations. Being no longer subject to reincarnation in perishable bodies, they enter on the life of eternity in the immediate presence of God. They are in the enjoyment of a beatitude which is unalterable, because they are no longer subject to the wants or vicissitudes of material life; but this beatitude is not the monotonous idleness of perpetual contemplation. They are the messengers and ministers of God, the executors of His orders in the maintenance of universal harmony. They exercise a sovereign command over all spirits inferior to themselves, aid them in accomplishing the work of their purification, and assign to each of them a mission proportioned to the progress already made by them. To assist men in their distresses, to excite them to the love of good or to the expiation of the faults which keep them back on the road to the supreme felicity, are for them congenial occupations. They are sometimes spoken of as angels, archangels, or seraphim.

113. First and only Class. They have passed through every level of progress and freed themselves from all the impurities of material existence. They have reached the highest perfection possible for created beings. They no longer need to undergo trials or atone for their faults. They are no longer subject to reincarnation in bodies that perish. They enter eternal life in the immediate presence of God. Their bliss never changes because they are no longer subject to the needs and changes of material life. But this bliss is not the monotonous idleness of endless contemplation. They are God’s messengers and servants, carrying out his commands to maintain universal harmony. They have supreme authority over all spirits below them. They help those spirits purify themselves and assign each a mission suited to the progress they have made. They gladly help people in distress and encourage them to love goodness. They also encourage people to atone for the faults that hold them back from supreme happiness. They are sometimes called angels, archangels, or seraphim.

They can, when they choose to do so, enter into communication with men; but presumptuous indeed would he be who should pretend to have them at his orders.

They can communicate with people when they choose to. But anyone who claimed to command them would be very presumptuous.

114. Are spirits good or bad by nature, or are they the same spirits made better through their own efforts?

114. Are spirits naturally good or bad, or do they become better through their own efforts?

"The same spirits made better through their own efforts. In growing better they pass from a lower to a higher order."

"The same spirits improve through their own efforts. As they improve, they move from a lower order to a higher one."

115. Are some spirits created good and others created bad?

115. Are some spirits created good and others created bad?

"God has created all spirits in a state of simplicity and ignorance; that is to say, without knowledge. He has given to each of them a mission, with a view to enlighten them and to make them gradually arrive at perfection through the knowledge of the truth, and thus to bring them nearer and nearer to Himself. This perfection is, for them, the condition of eternal and unalloyed happiness. Spirits acquire knowledge by passing through the trials imposed on them by God. Some of them accept these trials with submission, and arrive more quickly at the aim of their destiny: others undergo them with murmuring, and thus remain, through their own fault, at a distance from the perfection and the felicity promised to them."

"God created all spirits simple and ignorant, without knowledge. He gave each spirit a mission to enlighten it and help it gradually reach perfection through knowledge of the truth. In this way, he brings spirits ever closer to himself. For spirits, this perfection is the condition for eternal, pure happiness. Spirits gain knowledge by passing through the trials God gives them. Some accept these trials willingly and reach their destined goal more quickly. Others complain as they undergo them. Through their own fault, they remain far from the perfection and happiness promised to them."

—According to this statement, it would appear that spirits, at their origin, are like children, ignorant and without experience, but acquiring, little by little, the knowledge which they lack, by passing through the different phases of human life?

According to this statement, spirits seem to begin like children, ignorant and inexperienced. But do they gradually gain the knowledge they lack by passing through the different stages of human life?

"Yes; the comparison is correct. The child, if rebellious, remains ignorant and faulty; he profits more or less according to his docility. But the life of man has a term; whereas that of spirits stretches out into infinity."

"Yes, the comparison is correct. If a child is rebellious, he remains ignorant and flawed. He benefits more or less depending on how willing he is to learn. But human life has an end, while the life of spirits goes on forever."

116. Do any spirits remain for ever in the lower ranks?

116. Do any spirits remain in the lower ranks forever?

"No; all become perfect. They change in course of time, however long may be the process of amendment; for, as we have already said, a just and merciful parent cannot condemn his children to eternal banishment. Can you suppose that God, so great, so good, so just, is less kind than you are?"

"No, all become perfect. They change over time, however long it takes them to improve. As we have already said, a just and merciful parent cannot banish his children forever. Can you suppose that God, so great, so good, and so just, is less kind than you are?"

117. Does it depend on the spirits themselves to hasten their progress towards perfection?

117. Is it up to the spirits themselves to speed up their progress toward perfection?

"Certainly; they reach the goal more or less quickly according to the strength of their desire and the degree of their submission to the will of God. Does not a docile child learn faster than one who is obstinate and idle?"

"Certainly. How quickly they reach the goal depends on how strongly they desire it and how fully they submit to God's will. Doesn't an obedient child learn faster than a stubborn and lazy one?"

118. Can spirits degenerate?

118. Can spirits become worse?

"No; in proportion as they advance, they understand what has retarded their progress. When a spirit has finished with any given trial, he has learned the lesson of that trial, and never forgets it. He may remain stationary; but he never degenerates."

"No. As spirits advance, they understand what has held back their progress. When a spirit has finished a trial, he has learned its lesson and never forgets it. He may stop progressing, but he never regresses."

119. Could God exonerate spirits from the trials which they have to undergo in order to reach the highest rank?

119. Could God spare spirits the trials they must undergo to reach the highest rank?

"If they had been created perfect, they would not have merited the enjoyment of the benefits of that perfection. Where would be the merit without the struggle? Besides, the inequality which exists between spirits is necessary to the development of their personality; and, moreover, the mission which each spirit accomplishes at each step of his progress is an element of the providential plan for ensuring the harmony of the universe."

"If they had been created perfect, they would not have earned the benefits of that perfection. What merit is there without struggle? Besides, the differences between spirits are necessary for the development of their personalities. Each spirit also fulfills a mission at every stage of its progress. Each mission is part of the divine plan to ensure harmony in the universe."

Since, in social life, all men may reach the highest posts, we might as well ask why the sovereign of a country does not make a general of each of his soldiers, why all subaltern functionaries are not made heads of departments, why all scholars are not schoolmasters. But there is this difference between the life of the social and the spirit worlds, viz., that the first is limited, and does not afford to every one the possibility of raising himself to the highest rank; whereas the second is unlimited, and ensures to every one the possibility of attaining to the supreme degree.

Since everyone in society may rise to the highest positions, we might as well ask some other questions. Why doesn't a country's ruler make every soldier a general? Why aren't all junior officials made heads of departments? Why aren't all scholars made teachers? But there is a difference between life in society and life in the spirit world. Life in society is limited and does not give everyone the chance to rise to the highest rank. Life in the spirit world, however, is unlimited and ensures that everyone can reach the highest level.

120. Do all spirits pass by the road of evil to arrive at good?

120. Do all spirits have to pass through evil to reach good?

"Not by the road of evil, but by that of ignorance."

"Not through evil, but through ignorance."

121. How is it that some spirits have followed the road of good, and others the road of evil?

121. Why have some spirits followed the path of good and others the path of evil?

"Have they not their free-will? God has not created any spirits bad; He has created them simple and ignorant, that is to say, possessing an equal aptitude for good and for evil. Those who become bad become so of their own free-will."

"Don't they have free will? God has not created any spirits bad. He created them simple and ignorant, equally capable of good and evil. Those who become bad do so of their own free will."

122. How can spirits, at their origin, when they have not yet acquired self-consciousness, possess freedom of choice between good and evil? Is there in them any principle, any tendency, which inclines them towards either road rather than towards the other?

122. How can spirits choose freely between good and evil when they first come into being, before they develop self-awareness? Is there some principle or tendency in them that inclines them toward one path rather than the other?

"Free-will is developed in proportion as the spirit acquires the consciousness of himself. Freedom would not exist for the spirit if his choice were solicited by a cause independent of his will. The cause which determines his choice is not in him, but is exterior to him, in the influences to which he voluntarily yields in virtue of the freedom of his will. It is this choice that is represented under the grand figure of the fall of man and of original sin. Some spirits have yielded to temptation; others have withstood it."

"Free will develops as the spirit becomes aware of itself. The spirit would not be free if its choice were prompted by a cause beyond its will. The cause that determines its choice is not within it, but outside it. It lies in the influences to which the spirit freely chooses to yield. This choice is represented by the grand image of the fall of man and original sin. Some spirits have yielded to temptation. Others have resisted it."

—Whence come the influences that act upon him?

Where do the influences that affect him come from?

"From the imperfect spirits, who seek to take possession of him and to dominate him, and who are happy to see him succumb. It is this temptation that is allegorically pictured as Satan."

"From imperfect spirits who try to take possession of him and control him. They are happy to see him give in. This temptation is represented allegorically as Satan."

—Does this influence act upon a spirit only at its origin?

Does this influence affect a spirit only at its origin?

"It follows him through all the phases of his existence as a spirit, until he has acquired such thorough self-command that evil spirits renounce the attempt to obsess him."

"It follows him through every stage of his existence as a spirit. It stays with him until he gains such complete self-control that evil spirits give up trying to obsess him."

123. Why has God permitted it to be possible for spirits to take the wrong road?

123. Why has God allowed spirits to take the wrong path?

"The wisdom of God is shown in the freedom of choice which He leaves to every spirit, for each has thus the merit of his deeds."

"God's wisdom is shown in the freedom he gives every spirit to choose. This allows each spirit to earn merit through its deeds."

124. Since there are spirits who, from the beginning, follow unswervingly the right path, and others who wander into the lowest depths of evil, there are, no doubt, many degrees of deviation between these two extremes?

124. Some spirits follow the right path without wavering from the beginning, while others wander into the lowest depths of evil. So surely there are many degrees of deviation between these two extremes?

"Yes, certainly; and these degrees constitute the paths of the great majority of spirits."

"Yes, certainly, and these degrees make up the paths followed by the great majority of spirits."

125. Will the spirits who have chosen the wrong road be able to reach the same degree of elevation as the others?

125. Can spirits who have chosen the wrong path reach the same level of spiritual advancement as the others?

"Yes; but the eternities will be longer in their case." This expression, "the eternities," must be understood as referring to the belief of spirits of inferior degree in the perpetuity of their sufferings, resulting from the fact that it is not given to them to foresee the termination of those sufferings, and that this conviction of the perpetuity of the latter is renewed after every new trial to which they have succumbed.

"Yes, but the eternities will be longer for them." The expression "the eternities" refers to the belief of lower spirits that their suffering will last forever. They believe this because they cannot foresee when their suffering will end. This belief is renewed each time they fail a new trial.

126. Are spirits who have reached the supreme degree after wandering into the wrong road less meritorious than the others in the sight of God?

126. Does God consider spirits who took the wrong path before reaching the highest level less worthy than others?

"God regards the wanderers who have returned to the right road with the same approval and the same affection as the others. They have been classed, for a time, as evil spirits, because they succumbed to the temptation of evil; but, before their fall, they were merely neutral in regard to good and evil, like all other spirits."

"God regards those who have returned to the right path with the same approval and affection as the others. They were called evil spirits for a time because they gave in to the temptation of evil. But before their fall, they were neutral toward good and evil, like all other spirits."

127. Are all spirits created equal in point of intellectual capacity?

127. Are all spirits created with equal intellectual capacity?

"They are all created equal, but not knowing from whence they come; for their free-will must have its fling. They progress more or less rapidly in intelligence as in morality."

"They are all created equal, but they do not know where they come from, because they must be free to exercise their free will. They progress at different rates in intelligence and morality."

The spirits who, from the beginning, follow the right road, do not thereby attain at once to the state of perfection; for, although they are free from evil tendencies, they have none the less to acquire the experience and the varied knowledge indispensable to their perfection. They may be compared to children who, however good their natural instincts, need to be developed and enlightened, and who cannot attain to maturity without transition. But, just as some men are good and others bad from their infancy, so some spirits are good and others bad from their beginning; with this radical difference, however, that the child possesses instincts already formed, whereas the spirit, at his formation, is neither bad nor good, but possesses all possible tendencies, and strikes out his path, in the direction of good or evil, through the action of his own free-will.

Spirits who follow the right path from the beginning do not reach perfection at once. Although they are free from evil tendencies, they must still gain the experience and varied knowledge essential to perfection. They are like children who, however good their natural instincts, need to develop and learn. Children cannot reach maturity without going through this process. Just as some people are good and others bad from infancy, some spirits are good and others bad from the beginning. But there is a fundamental difference. A child already has formed instincts, while a spirit is neither bad nor good when first formed. A spirit has all possible tendencies and, through free will, chooses a path toward good or evil.

128. Do the beings whom we call angels, archangels, seraphim, form a special category of a nature different from that of other spirits?

128. Do the beings we call angels, archangels, and seraphim belong to a special category? Are they different in nature from other spirits?

"No; they are spirits who have purified themselves from all imperfection, have reached the highest degree of the scale of progress, and united in themselves all species of perfection."

"No. They are spirits who have freed themselves from all imperfection. They have reached the highest level of progress and possess every kind of perfection."

The word angel is generally supposed to imply the idea of moral perfection; but it is often applied, nevertheless, to all beings, good or bad, beyond the pale of humanity. We say, "a good angel," "a bad angel," "an angel of light," "the angel of darkness," &c. In those cases, it is synonymous with spirit or genius. It is employed here in its highest sense.

The word angel is generally understood to mean a morally perfect being. But it is often used for all beings beyond humanity, whether good or evil. We say, "a good angel," "a bad angel," "an angel of light," "the angel of darkness," and so on. In those cases, it means the same as spirit or genius. Here, it is used in its highest sense.

129. Have the angels passed up through all the degrees of progress?

129. Have angels passed through all the stages of progress?

"They have passed up through all those degrees, but with the difference which we have already mentioned. Some of them, accepting their mission without murmuring, have reached the goal more quickly; others have been longer in reaching the same goal."

"They have passed through all those stages, but with the difference we already mentioned. Some accepted their mission without complaint and reached the goal more quickly. Others took longer to reach the same goal."

130. If the opinion which admits that some beings have been created perfect and superior to all others be erroneous, how is it that this opinion is to be found in the tradition of almost every people?

130. If the belief that some beings were created perfect and superior to all others is wrong, why does it appear in the traditions of almost every people?

"Your world has not existed from all eternity. Long before it was called into being, hosts of spirits had already attained to the supreme degree, and, therefore, the people of your earth naturally supposed those perfected spirits to have always been at the same degree of elevation."

"Your world has not existed forever. Long before it came into being, many spirits had already reached the highest level. So people on earth naturally assumed that those perfected spirits had always been at that level."

131. Are there any demons in the usual acceptation of that term?

131. Are there demons in the usual sense of the word?

"If demons existed, they would be the work of God; but would it be just on the part of God to have created beings condemned eternally to evil and to misery? If demons exist, it is in your low world, and in other worlds of similar degree, that they are to be found. They are the human hypocrites who represent a just God as being cruel and vindictive, and who imagine that they make themselves agreeable to Him by the abominations they commit in His name."

"If demons existed, God would have created them. But would it be just for God to create beings condemned to evil and misery forever? If demons exist, they are found in your lowly world and in other worlds like it. They are human hypocrites who portray a just God as cruel and vindictive. They imagine that the terrible things they do in his name make them pleasing to him."

It is only in its modern acceptation that the word demon implies the idea of evil spirits, for the Greek work daimon, from which it is derived, signifies genius, intelligence, and is applied indiscriminately to all incorporeal beings, whether good or bad.

Only in its modern sense does the word demon mean an evil spirit. The Greek word daimon, from which it comes, means genius, intelligence. It applies to all beings without bodies, whether good or bad.

Demons or devils,⁸ according to the common acceptation of these words, are supposed to be a class of beings essentially bad. If they exist, they must necessarily be, like everything else, a creation of God; but God, who is sovereignly just and good, cannot have created beings predestined to evil by their very nature, and condemned beforehand to eternal misery. If, on the contrary, they are not a creation of God, they must either have existed, like Him, from all eternity, or there must be several creators.

Demons or devils,⁸ as these words are commonly understood, are supposed to be a class of beings that are evil by nature. If they exist, God must have created them, just as he created everything else. But God is supremely just and good. He cannot have created beings destined for evil by their very nature and condemned in advance to eternal misery. If, on the other hand, God did not create them, they must have existed forever, like him, or there must be several creators.

The first requisite of every theory is to be consistent with itself; but that which asserts the existence of demons, in the popular acceptation of the term, lacks this essential condition of theoretic soundness. It was natural that the religious belief of peoples who, knowing nothing of the attributes of God, were backward enough to admit the existence of maleficent deities, should also admit the existence of demons; but, on the part of those who acknowledge the goodness of God to be His distinguishing quality, it is illogical and contradictory to suppose that He can have created beings doomed to evil, and destined to do evil for ever, for such a supposition is the negation of His goodness. The partisans of the belief in devils appeal to the words of Christ in support of their doctrine; and it is certainly not we who would contest the authority of His teachings, which we would fain see established, not merely on the lips of men, but also in their hearts. But are those partisans quite sure of the meaning attached by Him to the word "devil"? Is it not fully admitted that the allegorical form is one of the distinctive characteristics of His utterances, and that the Gospels contain many things which are not to be taken literally? To prove that such is the case, we need only quote the following passage:—

Every theory must first be consistent with itself. But the theory that demons exist, in the popular sense of the term, lacks this essential quality. Some peoples knew nothing of God's attributes and were backward enough to believe in evil gods. It was natural that their religious beliefs should also include demons. But others acknowledge that goodness is God's distinguishing quality. For them, it is illogical and contradictory to suppose that he created beings doomed to evil and destined to do evil forever. Such a belief denies his goodness. Those who believe in devils appeal to Christ's words in support of their doctrine. We would certainly not question the authority of his teachings. We would gladly see them established not only on people's lips but also in their hearts. But are those believers sure what he meant by the word "devil"? Is it not widely accepted that allegory is a distinctive feature of his teachings? And is it not accepted that many things in the Gospels should not be taken literally? To prove this, we need only quote the following passage:

"Immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of Man in heaven Verily I say unto you, This generation shall not pass till all these things are fulfilled" (Matt. xxiv. 29, 30, 34). Have we not seen that the form of the biblical text, in reference to the creation and movement of the earth, is contradicted by the discoveries of science? May it not be the same in regard to certain figurative expressions employed by Christ in order to adapt His teachings to the time and the scene of His mission? Christ could not have made a statement knowing it to be false. If, therefore, His sayings contain statements which appear to be contrary to reason, it is evident either that we do not understand their meaning or that we have interpreted them erroneously.

“Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light. The stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven. Truly I tell you, this generation will not pass away until all these things have happened” (Matt. xxiv. 29, 30, 34). Have we not seen that scientific discoveries contradict the form of the biblical text concerning the earth’s creation and movement? Could the same be true of certain figurative expressions Christ used? He used them to adapt his teachings to the time and setting of his mission. Christ could not have made a statement he knew to be false. If his sayings contain statements that seem contrary to reason, then we clearly either do not understand their meaning or have interpreted them incorrectly.

Men have done in regard to devils what they have done in regard to angels. Just as they have imagined that there are beings who were created perfect from all eternity, so they have imagined that spirits of the lower degrees were beings essentially and eternally bad. The words demon, devil, ought, therefore, to be understood as indicating impure spirits who are often no better that the imaginary beings designated by those names, but with this difference, viz., that their state of impurity and inferiority is only transitory. They are the imperfect spirits who rebel against the discipline of trial to which they are subjected, and who, therefore, have to undergo that discipline for a longer period, but who will, nevertheless, reach the goal in time, when they shall have made up their minds to do so. The words demon, devil might accordingly be employed in this sense; but as they have come to be understood exclusively as conveying the meaning now shown to be false, their employment might lead into error by seeming to recognise the existence of beings specially created for evil.

People have imagined the same kind of things about devils as they have about angels. They have imagined beings who were created perfect and have existed for all eternity. In the same way, they have imagined that lower spirits are inherently and eternally evil. The words demon, devil, should therefore be understood to mean impure spirits. These spirits are often no better than the imaginary beings called by those names. But there is a difference: their impurity and inferiority are only temporary. They are imperfect spirits who rebel against the trials imposed on them as discipline. As a result, they must endure those trials for longer. Nevertheless, they will reach the goal in time, once they have made up their minds to do so. The words demon, devil could therefore be used in this sense. But they have come to mean only what has now been shown to be false. Using them might therefore mislead people by seeming to acknowledge the existence of beings created specifically for evil.

As regards the term "Satan," it is evidently a personification of the principle of evil under an allegorical form; for it is impossible to admit the existence of a being who fights against God as an independent and rival power, and whose sole business in life is to contravene His designs. As images and figures are necessary in order to strike the human imagination, men have pictured to themselves the beings of the incorporeal world under a material form, with attributes indicative of their good or bad qualities. It is thus that the ancients, wishing to personify the idea of time, represented it under the figure of an old man with a scythe and an hour-glass. To have personified it under the figure of a youth would have been contrary to common sense. The same may be said of the allegories of Fortune, Truth, &c. The moderns have represented the angels or pure spirits under the form of radiant beings with white wings—emblem of purity; Satan, with horns, claws, and the attributes of bestiality—emblems of the lowest passions; and the vulgar, prone to understand such representations literally, have taken these allegorical embodiments of abstract ideas for real personalities, as they formerly did in regard to the allegorical personifications of the old mythology.

The term "Satan" is clearly an allegorical personification of the principle of evil. We cannot accept that a being exists who fights God as an independent, rival power. Nor can we accept that such a being’s sole purpose is to oppose his plans. People need images and figures to stir their imagination. So they have pictured beings from the spiritual world in physical form, with features representing their good or bad qualities. For example, the ancients wanted to personify the idea of time. They represented it as an old man with a scythe and an hourglass. To represent time as a young man would have been contrary to common sense. The same applies to allegories of Fortune, Truth, and so on. Modern people have represented angels, or pure spirits, as radiant beings with white wings, symbols of purity. They have represented Satan with horns, claws, and animal features, symbols of the lowest passions. Ordinary people, inclined to take such representations literally, have mistaken these allegorical figures for real beings. They once did the same with the allegorical personifications of ancient mythology.