Future Joys and Sorrows

958. Why has man an instinctive horror of the idea of annihilation?

958. Why do people instinctively fear the idea of being completely destroyed?

"Because there is no such thing as nothingness."

"Because there is no such thing as nothingness."

959. Whence does man derive the instinctive sentiment of a future life?

959. Where do people get their instinctive sense that there is life after death?

"From the knowledge of that life possessed by his spirit previous to his incarnation; the soul retaining a vague remembrance of what it knew in its spirit-state."

"From the knowledge of that life his spirit had before incarnation. The soul retains a vague memory of what it knew as a spirit."

In all ages, man has occupied himself with the question of a future beyond the grave; and it is natural that he should have done so. Whatever importance he may attach to the present life, he cannot help seeing how brief it is, and how precarious, since it may be cut short at any moment, so that he is never sure of the morrow. What becomes of him after death? The query is a serious one, for it refers, not to time, but to eternity. He who is about to spend many years in a foreign country endeavours to ascertain beforehand what will be his position there; how, then, is it possible for us not to inquire what will be our state on quitting our present life, since it will be for ever?

In every age, people have wondered about life beyond the grave. It is natural that they should. However much importance they attach to this life, they cannot help seeing how brief and uncertain it is. It may end at any moment, so they can never be sure of tomorrow. What happens to them after death? This is a serious question, because it concerns not time, but eternity. Someone planning to spend many years in a foreign country tries to find out beforehand what their situation there will be. How, then, can we not ask what our state will be when we leave this life, since it will last forever?

The idea of annihilation is repugnant to reason. The most thoughtless of men, when about to quit this life, asks himself what is going to become of him, and involuntarily indulges in hope. To believe in God without believing in a future life would be illogical. The presentiment of a better life is in the inner consciousness of all men. God cannot have placed it there for nothing.

The idea of ceasing to exist is contrary to reason. Even the most thoughtless person, when approaching death, wonders what will happen to him and cannot help hoping. It would be illogical to believe in God without believing in a future life. Everyone has an inner sense that a better life awaits. God cannot have placed that sense in us for nothing.

The idea of a future life implies the preservation of our individuality after death; for what good would it do us to survive our body, if our moral essence were to be lost in the ocean of infinity? Such a result would be, for us, the same as annihilation.

The idea of life after death means that we remain individuals after we die. For what good would it do us to survive the death of our bodies if our moral essence were lost in the ocean of infinity? For us, that would be the same as being destroyed.

960. Whence comes the belief in future rewards and punishments which is found among all nations?

960. Where does the belief in future rewards and punishments, found in all nations, come from?

"It is a presentiment of the reality imparted to each man by the spirit incarnated in him. This internal voice does not speak to him without a purpose; he is wrong in giving so little heed to it. If he listened to it more often and more needfully, it would be better for him."

"It is a sense of the reality that the spirit within each person gives them. This inner voice speaks to them for a reason. They are wrong to pay so little attention to it. If they listened to it more often and more carefully, they would be better off."

961. What is the predominant sentiment at the moment of death? Is it doubt, fear, or hope?

961. What is the strongest feeling at the moment of death? Is it doubt, fear, or hope?

"Doubt with the sceptical, fear with the guilty, hope with the good."

"Doubt for the skeptical, fear for the guilty, hope for the good."

962. How is it that there are sceptics, since the soul imparts to each man the sentiment of spiritual things?

962. Why are there skeptics, since the soul gives everyone a sense of spiritual things?

"There are fewer sceptics than you suppose. Many of those who, from pride, affect scepticism during life, are a good deal less sceptical when they come to die."

"There are fewer skeptics than you think. Many who pretend to be skeptical during life out of pride are much less skeptical when they face death."

The doctrine of moral responsibility is a consequence of the belief in a future life. Reason and our sense of justice tell us that, in the apportionment of the happiness to which all men aspire, the good and the wicked could not be confounded together. God could not will that some men should obtain, without effort, blessings which others only obtain through persevering exertion.

The belief in a future life leads to the belief in moral responsibility. Everyone seeks happiness. But reason and our sense of justice tell us that good and wicked people cannot be treated alike when happiness is shared. God could not will that some people receive blessings without effort while others gain them only through persistent effort.

Our conviction of the justice and goodness of God, as evidenced by the justice and goodness of His laws, forbids us to suppose that the good and the bad can occupy the same place in His sight, or to doubt that, sooner or later, the former will receive a reward, and the latter a chastisement, for the good and the evil they have done. And thus, from our innate sense of justice, we derive our intuition of the rewards and punishments of the future.

The justice and goodness of God are evident in his laws. Because we believe in his justice and goodness, we cannot suppose that he regards good and bad people alike. Nor can we doubt that, sooner or later, he will reward the good and punish the bad for their actions. Thus, our innate sense of justice gives us an intuition of future rewards and punishments.

963. Does God concern Himself personally about each man? Is He not too great, and are we not too small, for each individual to be of any importance in His sight?

963. Does God care about each person individually? Is he too great, and are we too small, for each of us to matter to him?

"God concerns Himself about all the beings He has created, however small they may be; nothing is too minute for His goodness."

"God cares about all the beings he has created, however small they may be. Nothing is too small for his goodness."

964. Has God to concern Himself about each of our actions in order to reward or to punish us?

964. Does God have to pay attention to each of our actions to reward or punish us?

"God's laws apply to all your actions. When a man violates one of those laws, God does not pronounce sentence on him by saying, for example, 'You have been gluttonous; I shall punish you for it.' But He has traced a limit to appetite. Maladies, and even death, are the consequence of overstepping that limit. Punishment, in all cases, is a result of the infraction of a law."

"God's laws apply to all your actions. When a man breaks one of those laws, God does not pass sentence on him. He does not say, for example, 'You have eaten too much; I will punish you for it.' But he has set a limit on appetite. Illness and even death result from exceeding that limit. In every case, punishment results from breaking a law."

All our actions are subjected to the laws of God; and any wrong-doing on our part, however unimportant it may seem to us, is a violation of those laws. When we undergo the consequences of such violation, we have only ourselves to thank for it; for we are the sole authors of our happiness or unhappiness, as is shown in the following apologue:—

All our actions are subject to God's laws. Any wrongdoing on our part, however unimportant it may seem to us, violates those laws. When we suffer the consequences of breaking them, we have only ourselves to blame. We alone are responsible for our happiness or unhappiness, as the following story illustrates:

"A father has educated and instructed his child—that is to say, he has given him the means of knowing how to guide himself in the affairs of life. He makes over to him a piece of land to cultivate, and says to him, 'I have given you the practical directions, and all the necessary implements, for rendering this land productive, and thereby gaining your living. I have given you all the instruction needed for understanding those directions. If you follow them, your land will yield abundant harvests, and will furnish you wherewithal to obtain repose in your old age; if you do not, it will bear nothing but weeds, and you will die of hunger.' And having said this, he leaves him free to act as he pleases."

"A father has educated his child. He has given him the means to know how to manage the affairs of life. He gives him a piece of land to cultivate and says, 'I have given you practical directions and all the tools you need to make this land productive and earn a living. I have given you all the instruction you need to understand those directions. If you follow them, your land will produce abundant harvests. They will provide for your rest in old age. If you do not follow them, the land will produce nothing but weeds, and you will die of hunger.' Having said this, he leaves him free to act as he pleases."

Is it not true that the land thus given will produce exactly in the ratio of the skill and care bestowed on its cultivation, and that any mistake or negligence on the part of the son will have an injurious effect on its productiveness? The son will therefore be well or ill off in his old age, according as he has followed or neglected the directions given to him by his father. God is still more provident than the earthly father, for He tells us, every moment, whether we are doing right or doing wrong, through the spirits whom He constantly sends to counsel us, though we do not always heed them. There is also this further difference—viz., that, if the son of whom we have been speaking has misemployed or wasted his time, he has no opportunity of repairing his past mistakes, whereas, God always gives to man the means, through new existences, of doing this.

Is it not true that the land given to the son will yield crops according to the skill and care he puts into cultivating it? Any mistakes or neglect on his part will reduce its yield. So, in his old age, the son will be well or poorly off depending on whether he followed his father's instructions. God is even more caring than an earthly father. At every moment, he tells us whether we are doing right or wrong. He does this through the spirits he constantly sends to advise us, though we do not always listen to them. There is another difference. If the son has misused or wasted his time, he has no chance to make up for his past mistakes. God, however, always gives people the means to do this through new existences.

965. Is there anything of materiality in the joys and sorrows of the soul after death?

965. Is there anything physical about the soul's joys and sorrows after death?

"Common-sense tells you that they cannot be of a material nature, because the soul is not matter. There is nothing carnal in those joys and sorrows; and yet they are a thousand times more vivid than those you experience upon the earth; because the spirit when freed from matter is more impressionable; matter deadens its sensibility." (237-257.)

"Common sense tells you that they cannot be material, because the soul is not matter. There is nothing physical about those joys and sorrows. Yet they are a thousand times more vivid than those you experience on earth. This is because the spirit is more sensitive when freed from matter. Matter dulls its sensitivity." (237-257.)

966. Why does man often form to himself so gross and absurd an idea of the joys and sorrows of the future life?

966. Why do people often have such crude and absurd ideas about the joys and sorrows of the afterlife?

"Because his intelligence is still but imperfectly developed. Does the child comprehend as does the adult? Besides, his idea of a future life is often a result of the teachings to which he has been subjected—teachings that are urgently in need of reform.

"Because his intelligence is still not fully developed. Does a child understand as an adult does? Besides, his idea of a future life often comes from the teachings he has received. Those teachings urgently need reform.

"Your language being too incomplete to express what lies beyond the range of your present existence, it has been necessary to address you through comparisons borrowed from that existence, and you have mistaken the images and figures thus employed for realities; but, in proportion as man becomes enlightened, his thought comprehends much that his language is unable to express."

"Your language is too limited to express what lies beyond your present existence. So we have had to speak to you through comparisons drawn from that existence. You have mistaken these images and figures of speech for realities. But as people become more enlightened, their minds grasp much that their language cannot express."

967. In what does the happiness of perfected spirits consist?

967. What does the happiness of perfected spirits consist of?

"In knowing all things; in feeling neither hatred, jealousy, envy, ambition, nor any of the passions that make men unhappy. Their mutual affection is for them a source of supreme felicity. They have none of the wants, sufferings, or anxieties of material life; they are happy in the good they do, for the happiness of spirits is always proportioned to their elevation. The highest happiness, it is true, is enjoyed only by spirits who are perfectly purified; but the others are not unhappy. Between the bad ones and those who have reached perfection, there is an infinity of gradations of elevation and of happiness; for the enjoyments of each spirit are always proportioned to his moral state. Those who have already achieved a certain degree of advancement have a presentiment of the happiness of those who are further on than themselves; they aspire after that higher happiness, but it is for them an object of emulation, and not of jealousy. They know that it depends on themselves to attain to it, and they labour to that end, but with the calmness of a good conscience; and they are happy in not having to suffer what is endured by evil spirits."

“In knowing all things and feeling no hatred, jealousy, envy, ambition, or other passions that make people unhappy. Their affection for one another is a source of supreme happiness. They have none of the needs, suffering, or anxieties of material life. They are happy in the good they do, for spirits’ happiness is always proportionate to their elevation. Only perfectly purified spirits enjoy the highest happiness, but the others are not unhappy. Between evil spirits and those who have reached perfection, there are countless degrees of elevation and happiness. Each spirit’s enjoyment is always proportionate to its moral state. Those who have made some progress have a sense of the happiness of spirits further along than themselves. They aspire to that higher happiness, but it inspires them to strive, not to feel jealous. They know that reaching it depends on themselves, and they work toward it with a clear conscience and a calm spirit. They are also happy that they do not have to suffer as evil spirits do.”

968. You place the absence of material wants among the conditions of happiness for spirits; but is not the satisfaction of those wants a source of enjoyment for mankind?

968. You say that spirits are happy partly because they have no material needs. But isn't satisfying those needs a source of enjoyment for people?

"Yes, of animal enjoyment; but when men cannot satisfy those wants, they are tortured by them."

"Yes, animal pleasure. But when men cannot satisfy those desires, they are tortured by them."

969. What are we to understand when it is said that the purified spirits are gathered into the bosom of God, and employed in singing His praises?

969. What does it mean to say that purified spirits are gathered into God’s embrace and sing his praises?

"The statement is an allegorical picture of the knowledge they possess of the perfections of God, because they see and comprehend Him; but you must not take it literally, any more than other statements of a similar character. Everything in nature, from the grain of sand upwards, 'sings'—that is to say, proclaims the power, wisdom, and goodness of God; but you must not suppose that spirits of the highest order are absorbed in an eternal contemplation, which would be a monotonous and stupid sort of happiness, and a selfish one also, because such an existence would be a perpetual uselessness. They have no longer to undergo the tribulations of corporeal life, an exemption which is itself an enjoyment; and, besides, as we have told you, they know and comprehend all things, and make use of the intelligence they have acquired in aiding the progress of other spirits; and they find enjoyment in this order of occupation."

"The statement is an allegorical picture of their knowledge of God's perfections, because they see and understand him. But you must not take it literally, any more than other statements of the same kind. Everything in nature, from a grain of sand upward, 'sings', that is, proclaims God's power, wisdom, and goodness. But you must not suppose that spirits of the highest order are absorbed in eternal contemplation. That would be a monotonous and stupid kind of happiness, and a selfish one too. Such an existence would be forever useless. They no longer have to endure the troubles of physical life, and freedom from those troubles is itself a pleasure. Besides, as we have told you, they know and understand all things. They use the intelligence they have acquired to help other spirits progress, and they enjoy this work."

970. In what do the sufferings of inferior spirits consist?

970. What do inferior spirits suffer?

"Those sufferings are as various as are the causes by which they are produced, and are proportioned to the degree of inferiority of each spirit, as the enjoyments of the higher spirits are proportioned to their several degrees of superiority. They may be summed up thus:—The sight of happiness to which they are unable to attain; envy of the superiority which renders other spirits happy, and which they see to be lacking in themselves; regret, jealousy, rage, despair, in regard to what prevents them from being happy; remorse and indescribable moral anguish. They long for all sorts of enjoyments; and are tortured by their inability to satisfy their cravings."

"Their sufferings are as varied as their causes, and they match each spirit's degree of inferiority. In the same way, the pleasures of higher spirits match their degrees of superiority. These sufferings may be summed up as follows: They see happiness they cannot attain. They envy the superiority that makes other spirits happy, and they see that they lack it themselves. They feel regret, jealousy, rage, and despair about what prevents them from being happy. They feel remorse and indescribable anguish of the soul. They long for all kinds of pleasures and are tortured by their inability to satisfy their cravings."

971. Is the influence exercised by spirits over one another always good?

971. Is the influence spirits have on one another always good?

"It is always good on the part of good spirits; but perverse spirits endeavour to draw aside from the path of repentance and amendment those whom they think are susceptible of being misled, and whom they have often led into evil during their earthly life."

"It is always good when it comes from good spirits. But evil spirits try to lead astray those they think can be misled. They try to turn them away from repentance and reform. They have often led these same people into evil during their earthly lives."

—Death, then, does not deliver us from temptation?

So death doesn't free us from temptation?

"No, but the action of evil spirits is much less powerful over other spirits than over men, because they no longer have the material passions of the tempted for auxiliaries." (996.)

"No, but evil spirits have much less power over other spirits than over people. This is because they can no longer use the material passions of those they tempt to help them." (996.)

972. In what way do evil spirits bring temptation to bear upon other spirits, since they have not the passions to work upon?

972. How do evil spirits tempt other spirits, since those spirits have no passions to exploit?

"If the passions no longer exist materially, they still exist in thought, on the part of spirits of slight advancement; and the evil ones keep up impure thoughts in their victims by taking them to places where they witness the exercise of those passions, and whatever tends to excite them."

"If passions no longer exist physically, they still exist in the thoughts of less advanced spirits. Evil spirits keep impure thoughts alive in their victims by taking them to places where they witness those passions being acted on and anything that tends to excite them."

—But what end do those passions subserve, since they have no longer any real object?

But what purpose do those passions serve, since they no longer have any real object?

"That is just what constitutes the tortures of the spirit-life. The miser sees gold which he cannot possess; the debauchee, orgies in which he can take no part; the haughty, honours which he envies, but cannot share."

"That is exactly what makes life as a spirit so painful. The miser sees gold he cannot possess. The pleasure seeker sees orgies he cannot join. The proud person sees honors he envies but cannot share."

973. What are the greatest sufferings that can be endured by wicked spirits?

973. What are the greatest sufferings wicked spirits can endure?

"It is utterly impossible to describe the mental tortures that are the punishment of some crimes; even those by whom they are experienced would find it difficult to give you an idea of them. But, assuredly, the most frightful of them all is the sufferer's belief that his condemnation is unchangeable and for all eternity."

"It is impossible to describe the mental torment that is the punishment for some crimes. Even those who experience it would struggle to give you an idea of it. But the most frightening torment of all is surely the sufferer's belief that the condemnation cannot be changed and will last forever."

Men form to themselves, in regard to the joys and sorrows of the soul after death, a conception more or less elevated according to the state of their intelligence. The greater a man's degree of development, the more refined and the more divested of materiality is his idea of them; the more rational is the view he takes of the subject, and the less literally does he understand the images of figurative language in regard to them. Enlightened reason, in teaching us that the soul is an entirely spiritual being, teaches us also that it cannot be affected by impressions that act only upon matter; but it does not follow therefrom that it is exempt from suffering, or that it does not undergo the punishment of its wrong-doing. (237.)

People's ideas about the soul's joys and sorrows after death are more or less elevated, depending on their intelligence. The more developed a person is, the more refined and less material their idea of these joys and sorrows becomes. They also take a more rational view and understand figurative descriptions of them less literally. Enlightened reason teaches us that the soul is entirely spiritual. It also teaches us that the soul cannot be affected by impressions that act only on matter. But this does not mean that the soul is free from suffering or from punishment for its wrongdoing. (237.)

The communications made to us by spirits show us the future state of the soul, no longer as a matter of theory, but as a reality. They bring before us all the incidents of the life beyond the grave; but they also show us that they are the natural consequences of the terrestrial life, and that, although divested of the fantastic accompaniments created by the imagination of men, they are none the less painful for those who, in this life, have made a bad use of their faculties. The diversity of those consequences is infinite, but may be summed up by saying that each soul is punished by that wherein it has sinned. It is thus that some are punished by the incessant sight of the evil they have done; others, by regret, fear, shame, doubt, isolation, darkness, separation from those who are dear to them, &c.

The messages spirits give us show us the soul's future state as a reality, no longer as a theory. They reveal all the events of life beyond the grave. But they also show that these events are the natural consequences of life on earth. Though free of the fantastic details people have imagined, they are still painful for those who misused their abilities in life. These consequences are infinitely varied, but they can be summed up by saying that each soul is punished through what it sinned by. Thus, some are punished by the constant sight of the evil they have done. Others are punished by regret, fear, shame, doubt, isolation, darkness, separation from loved ones, and so on.

974. Whence comes the doctrine of eternal fire?

974. Where does the doctrine of eternal fire come from?

"From taking a figure of speech for a reality, as men have done in so many instances."

"From mistaking a figure of speech for reality, as people have done in many cases."

—But may not this fear lead to a useful result?

But might this fear lead to a useful result?

"Look around you, and see whether there are many who are restrained by it, even among those by whom it is inculcated. If you teach what is contrary to reason, the impression you make will be neither durable nor salutary."

"Look around you. See how few people it restrains, even among those who teach it. If you teach something that goes against reason, its effect will be neither lasting nor beneficial."

Human language being powerless to express the nature of the sufferings of spirit-life, man has been unable to devise any more appropriate comparison for them than that of fire, because, for him, fire is at once the type of the most excruciating torture, and the symbol of the most energetic action. It is for this reason that the belief in "everlasting burning" has been held from the earliest antiquity and transmitted by succeeding generations to the present day; and it is for this reason, also, that all nations speak, in common parlance, of "fiery passions," of "burning love," "burning hate," "burning with jealousy," &c.

Human language cannot express the nature of suffering in spirit life. So people have found no better comparison than fire. For them, fire represents both the most excruciating torture and the most powerful action. That is why belief in "everlasting burning" dates back to earliest antiquity and has passed from generation to generation until today. It is also why people in all nations commonly speak of "fiery passions," "burning love," "burning hate," "burning with jealousy," and so on.

975. Do inferior spirits comprehend the happiness of the righteous?

975. Do inferior spirits understand the happiness of righteous people?

"Yes; and that happiness is a source of torment for them, for they understand that they are deprived of it through their own fault; but it also leads a spirit, when freed from matter, to aspire after a new corporeal existence, because every such existence, if well employed, will shorten the duration of that torment. It is thus that he makes choice of the trials through which he will be enabled to expiate his faults; for you must remember that each spirit suffers for all the evil he has done or of which he has been the voluntary cause, for all the good which he might have done and which he did not do, and for all the evil that has resulted from his having failed to do the good he might have done!" "In the state of erraticity, a spirit's sight is no longer veiled; it is as though he had emerged from a fog and saw the obstacles that intervene between him and happiness, and he therefore suffers all the more, because he understands the full extent of his culpability. For him, illusion is no longer possible; he sees things as they really are."

"Yes, and that happiness torments them because they understand that their own faults have deprived them of it. But it also leads a spirit, once freed from matter, to seek a new physical existence. Each such existence, if well used, will shorten the torment. This is why the spirit chooses the trials that will allow him to make amends for his faults. Remember that every spirit suffers for all the evil he has done or voluntarily caused. He suffers for all the good he could have done but did not do, and for all the evil that resulted from his failure to do that good!" "In the state of erraticity, a spirit's sight is no longer veiled. It is as if he had emerged from a fog and could see the obstacles between him and happiness. So he suffers all the more because he understands the full extent of his guilt. For him, illusion is no longer possible. He sees things as they really are."

A spirit, when errant, embraces, on the one hand, all his past existences at a glance; on the other, he foresees the future promised to him, and comprehends what he lacks for its attainment. He is like a traveller who, having reached the top of a hill, beholds both the road over which he has already travelled, and that by which he has still to go in order to reach the end of his journey.

A wandering spirit sees all his past lives at a glance. He also sees the future promised to him and understands what he lacks to reach it. He is like a traveler who has reached the top of a hill. From there, he can see both the road he has traveled and the road he must still take to reach his destination.

976. Is not the sight of spirits who suffer a cause of affliction for the good ones? And, if so, what becomes of the happiness of the latter, that happiness being thus impaired?

976. Does seeing spirits suffer cause good spirits distress? If so, how can good spirits be happy when their happiness is diminished in this way?

"Good spirits are not distressed by the suffering of those who are at a lower point than themselves, because they know that it will have an end; they aid those who suffer to become better, and lend them a helping hand. To do this is their occupation, and is a joy for them when they succeed."

"Good spirits are not distressed by the suffering of those below them, because they know it will end. They help those who suffer become better and lend them a hand. Helping them is their work, and it brings them joy when they succeed."

—This is comprehensible on the part of spirits who are strangers to them, and who take no special interest in them; but does not the sight of their sorrows and sufferings disturb the happiness of the spirits who have loved them upon the earth?

This is understandable for spirits who are strangers to them and have no special interest in them. But do their sorrows and suffering disturb the happiness of spirits who loved them on earth?

"If spirits did not see your troubles, it would prove that they become estranged from you after death, whereas all religions teach you that the souls of the departed continue to see you; but they regard your afflictions from another point of view. They know that those sufferings will aid your advancement if you bear them with resignation; and they are consequently more pained by the want of fortitude which keeps you back, than by sufferings which they know to be only temporary."

"If spirits did not see your troubles, it would mean they had grown distant from you after death. Yet all religions teach that the souls of the dead continue to see you. But spirits see your troubles from a different point of view. They know that suffering will help you advance if you accept it with resignation. So they are more pained by the lack of courage that holds you back than by suffering they know is temporary."

977. Spirits being unable to hide their thoughts from one another, and all the acts of their lives being known, does it follow that those who have wronged their fellows are always in presence of their victims?

977. Spirits cannot hide their thoughts from one another, and everything they did in life is known. Does this mean that those who wronged others are always in the presence of their victims?

"Common sense might suffice to tell you that it cannot be otherwise."

"Common sense might be enough to tell you that it cannot be any other way."

—Is this divulging of all his evil deeds, and the perpetual presence of those who have been the victims of them, a chastisement for the guilty spirit?

Is it a punishment for the guilty spirit to have all his evil deeds revealed and his victims always present?

"Yes, and a heavier one than you may suppose it to be; but it only lasts until he has expiated his wrong-doing, either as a spirit, or as a man in new corporeal existences."

"Yes, and a heavier one than you may think. But it lasts only until he has made amends for his wrongdoing, either as a spirit or as a man in new physical lives."

When we find ourselves in the world of spirits, all our past will be brought into view, and the good and the evil that we have done will be equally known. In vain would the malefactor seek to avoid the sight of his victims; their presence, from which he cannot possibly escape, will be for him a punishment and a source of remorse until he has expiated the wrongs he has done them, while the spirit of the upright man will find himself constantly surrounded by kindness and good-will.

When we enter the world of spirits, our entire past will be revealed. The good and the evil we have done will be equally known. A wrongdoer will try in vain to avoid seeing his victims. He cannot escape their presence. It will punish him and cause him remorse until he has made amends for the wrongs he did them. The spirit of an upright man, however, will always be surrounded by kindness and goodwill.

Even upon the earth there is no greater torment for the wicked man than the presence of his victims, whom he does his utmost to avoid. What will it be when, the illusions of the passions being dissipated, he comprehends the evil he has done, sees his most secret actions brought to light and his hypocrisy unmasked, and perceives that he cannot hide himself from the sight of those he has wronged? But, while the soul of the wicked is thus a prey to shame, regret, and remorse, that of the righteous enjoys perfect peace.

Even on earth, nothing torments a wicked person more than the presence of his victims. He does everything he can to avoid them. What will it be like when the illusions of passion fade and he understands the evil he has done? His most secret actions will be exposed, and his hypocrisy revealed. He will see that he cannot hide from those he has wronged. But while the wicked person’s soul suffers shame, regret, and remorse, the soul of the righteous enjoys perfect peace.

978. Does not the remembrance of the faults committed by the soul, during its state of imperfection, disturb its happiness even after it has attained to purity?

978. Does remembering the faults the soul committed while imperfect disturb its happiness, even after it has become pure?

"No, because it has redeemed its faults, and has come forth victorious from the trials to which it had submitted for that purpose"

"No, because it has made up for its faults and emerged victorious from the trials it underwent for that purpose"

979. Does not the prevision of the trials it has still to undergo, in order to complete its purification, excite in the soul a painful apprehension that must lessen its happiness?

979. Doesn't knowing the trials it must still undergo to complete its purification cause the soul painful anxiety and lessen its happiness?

"Yes, in the case of a soul who is still soiled by evil, and therefore it can only enjoy perfect happiness when it has become perfectly pure. But for souls who have attained to a certain degree of elevation, the thought of the trials they have still to undergo has in it nothing painful."

"Yes, for a soul still stained by evil. Such a soul can enjoy perfect happiness only when it has become perfectly pure. But souls who have reached a certain level of spiritual development feel no pain at the thought of the trials they still have to face."

The soul, arrived at a certain degree of purification, has already a foretaste of happiness. It is pervaded by a feeling of satisfaction, and is happy in all that it sees, in all that surrounds it. The veil which covers the marvels and mysteries of creation being already partially raised for it, the divine perfections begin to be perceived by it in their splendour.

Once the soul reaches a certain degree of purification, it already has a taste of happiness. It is filled with satisfaction and finds happiness in everything it sees and everything around it. The veil covering the wonders and mysteries of creation has already begun to lift for the soul. It begins to see the divine perfections in their splendor.

980. Is the sympathic link which unites spirits of the same order a source of felicity for them?

980. Does the bond of sympathy between spirits of the same order bring them happiness?

"The union of spirits who sympathise in the love of goodness is one of their highest enjoyments, for they have no fear of seeing that union disturbed by selfishness. In worlds altogether spiritual, they form families animated by the same sentiment, and this union constitutes the happiness of those worlds, as in your world you group yourselves into categories, and experience pleasure in being thus brought together. The pure and sincere affection felt by elevated spirits, and of which they are the object, is a source of felicity, for there are neither false friends nor hypocrites among them."

"The union of spirits who share a love of goodness is one of their greatest pleasures. They have no fear that selfishness will disturb their union. In entirely spiritual worlds, they form families united by the same feeling. This union is the source of happiness in those worlds. In the same way, you form groups in your world and enjoy coming together. Elevated spirits feel pure and sincere affection for one another, and this is a source of happiness. For among them there are no false friends or hypocrites."

Man enjoys the first-fruits of this felicity upon the earth when he meets with those with whom he can enter into cordial and noble union. In a life of greater purity than that of the earth, this felicity becomes ineffable and unbounded, because their inhabitants meet only with sympathetic souls whose affection will not be chilled by selfishness. For love is life; it is selfishness that kills.

People get their first taste of this happiness on earth when they meet others with whom they can form warm, noble bonds. In a life purer than life on earth, this happiness becomes indescribable and limitless. That is because those who live there meet only kindred souls whose affection will not be cooled by selfishness. For love is life. Selfishness is what kills.

981. Is there, as regards the future state of spirits, any difference between him who, during his earthly life, was afraid of death, and him who looked forward to it with indifference, or even with joy?

981. Does the future state of spirits differ depending on how they felt about death during their earthly lives? Is there a difference between someone who feared death and someone who looked forward to it with indifference or even joy?

"There may be a very considerable difference between them, though this is often obliterated by the causes which gave rise to that fear or that desire. Those who dread death, and those who desire it, may be moved by very different sentiments, and it is those sentiments which determine the state of a spirit. For instance, it is evident that, if a man only desires death because it will put an end to his tribulations, that desire is, in reality, a sort of murmuring against Providence, and against the trials which he has to undergo."

"There may be a considerable difference between them, though the causes of that fear or desire often obscure it. Those who fear death and those who desire it may be driven by very different feelings. Those feelings determine the state of a spirit. For example, a man may desire death only because it will end his troubles. Clearly, that desire is really a kind of complaint against Providence and against the trials he must endure."

982. Is it necessary to make a profession of spiritism, and to believe in spirit-manifestations, in order to ensure our well-being in the next life?

982. Must we practice spiritism and believe in spirit manifestations to ensure our well-being in the next life?

"If it were so, it would follow that those who do not believe in them, or who have not even had the opportunity of learning anything about them, will be disinherited, which would be absurd. It is right-doing that ensures future well-being; and right-doing is always right-doing, whatever may be the path that leads to it." (165-799.)

"If that were true, those who do not believe in them would be disinherited. So would those who have never had the chance to learn about them. That would be absurd. Doing right ensures future well-being. And doing right is always right, whatever path leads to it." (165-799.)

Belief in spiritism aids our self-improvement by clearing our ideas in regard to the future; it hastens the progress and advancement of individuals and of the masses, because it enables us to ascertain what we shall some day be, and is at once a beacon and a support. Spiritism teaches us to bear our trials with patience and resignation, turns us from the wrong-doing that would delay our future happiness, and contributes to our attainment of that happiness; but it does not follow that we may not attain to that happiness without it.

Belief in spiritism helps us improve ourselves by clarifying our ideas about the future. It speeds the progress of individuals and the masses because it lets us know what we will one day become. It is both a beacon and a source of support. Spiritism teaches us to bear our trials with patience and acceptance. It turns us away from wrongdoing that would delay our future happiness and helps us achieve that happiness. But we may still achieve it without spiritism.

983. Does not a spirit, when expiating its faults in a new existence, undergo material suffering, and, that being the case, is it correct to say that, after death, the soul experiences only moral sufferings?

983. When a spirit makes up for its faults in a new life, doesn't it suffer physically? If so, is it correct to say that the soul experiences only moral suffering after death?

"It is very true that, when the soul is reincarnated, it is made to suffer by the tribulations of corporeal life; but it is only the body that undergoes material suffering.

"It is true that the soul suffers from the hardships of physical life when it is reincarnated. But only the body experiences physical suffering.

"You often say, of one who is dead, that he is released from suffering; but this is not always true. As a spirit, he has no more physical sufferings; but, according to the faults he has committed, he may have to bear moral sufferings still more severe, and, in a new existence, he may be still more unhappy. He who has made a selfish use of riches will have to beg his bread, and will be a prey to all the privations of poverty; the proud will undergo humiliations of every kind; he who has misused his authority, and treated his subordinates with disdain and harshness, will be forced to obey a master still harder than himself. All the tribulations of life are the expiation of faults committed in a preceding existence, when they are not the consequence of faults committed in the present one. When you have quitted your present life, you will understand this. (273, 393, 399.)

"You often say that someone who has died is free from suffering. But this is not always true. As a spirit, he no longer suffers physically. But depending on the wrongs he has committed, he may still suffer even more severely in spirit. And in a new life, he may be even more unhappy. A man who has used his wealth selfishly will have to beg for food. He will suffer all the hardships of poverty. A proud man will suffer every kind of humiliation. A man who has abused his authority and treated those under him with contempt and harshness will have to obey an even harsher master. All of life's troubles are atonement for wrongs committed in a previous life, unless they result from wrongs committed in this life. When you have left your present life, you will understand this. (273, 393, 399.)"

"He who, in the earthly life, esteems himself happy because he is able to satisfy his passions, makes few efforts at self-improvement. Such ephemeral happiness is often expiated in the present life, but will certainly be expiated in another existence equally material."

"A person who feels happy in earthly life because they can satisfy their passions makes little effort to improve themselves. Such fleeting happiness is often paid for in the present life. But it will certainly be paid for in another life that is equally material."

984. Are the troubles of our earthly life always the punishment of faults committed by us in our present lifetime?

984. Are the troubles we face in earthly life always punishment for wrongs we committed in this lifetime?

"No; we have already told you that they are trials imposed on you by God, or chosen by you in the spirit-state, and before your reincarnation, for the expiation of faults committed by you in a former existence; for no infraction of the laws of God, and especially of the law of justice, ever remains unpunished, and if it be not expiated in the same life, it will certainly be so in another. This is why persons whom you regard as excellent are so often made to suffer; they are stricken in their present life for the faults of their past existences." (393.)

“No. As we have already told you, these are trials imposed on you by God. Or you chose them while in the spirit-state, before your reincarnation. They are meant to atone for faults you committed in a previous life. No violation of God’s laws, especially the law of justice, ever goes unpunished. If it is not atoned for in the same life, it will certainly be atoned for in another. This is why people you regard as excellent so often suffer. They suffer in their present lives for faults committed in their past lives.” (393.)

985. When a soul is reincarnated in a world less gross than the earth, is such a reincarnation a reward?

985. Is it a reward for a soul to be reincarnated in a world less material than Earth?

"It is a consequence of its higher degree of purification; for, in proportion as spirits become purified, they reincarnate themselves in worlds of progressively higher degrees, until, having divested themselves of all materiality and washed themselves clean of all stains, they enter on the eternal felicity of the fully purified spirits in the presence of God."

"It is a consequence of its higher degree of purification. For as spirits become more purified, they reincarnate in progressively higher worlds. Once they have shed all materiality and cleansed themselves of all stains, they enter eternal happiness. They share this happiness with the fully purified spirits in the presence of God."

In worlds in which the conditions of existence are less material than in ours, the wants of their inhabitants are less gross, and their physical sufferings are less acute. The men of those worlds no longer possess the evil passions which, in lower worlds, make them each other's enemies. Having no motives for hatred or jealousy, they live in peace with one another, because they practise the law of justice, of love, and of charity; and they therefore know nothing of the worries and anxieties that come of envy, pride, and selfishness, and that make the torment of our terrestrial existence. (172, 182.)

In worlds where life is less material than on Earth, the inhabitants have less crude needs and less intense physical suffering. People in those worlds no longer have the evil passions that make people enemies in lower worlds. They have no reason for hatred or jealousy. They live in peace with one another because they practice the law of justice, love, and charity. So they know nothing of the worries and anxieties caused by envy, pride, and selfishness. These make life on Earth a torment. (172, 182.)

986. Can a spirit who has progressed in his terrestrial existence be reincarnated in the same world?

986. Can a spirit who has progressed during earthly life be reincarnated in the same world?

"Yes; and if he have not been able to accomplish his mission, he may himself demand to complete it in a new existence; but, in that case, it is no longer an expiation for him." (173.)

"Yes. If he has not been able to accomplish his mission, he may ask to complete it in a new life. But in that case, it is no longer an act of atonement for him." (173.)

987. What becomes of the man who, without doing evil, does nothing to shake off the influence of matter?

987. What happens to a man who does no evil but does nothing to free himself from the influence of matter?

"Since he has made no progress towards perfection, he has to begin a new existence of the same nature as the one he has quitted. He remains stationary; and thus prolongs the sufferings of expiation."

"Since he has made no progress toward perfection, he must begin a new life like the one he left. He remains at the same stage and so prolongs the suffering of making amends."

988. There are persons whose life flows on in a perfect calm; who, having nothing to do for themselves, are exempt from all cares. Is their good fortune a proof that they have nothing to expiate from any former existence?

988. Some people live perfectly peaceful lives. They have nothing to do for themselves and are free from all worries. Does their good fortune prove that they have nothing to atone for from a previous life?

"Do you know many such? If you think you do, you are mistaken. Such lives are often only calm in appearance. A spirit may have chosen such an existence; but he perceives, after quitting it, that it has not served to bring him on, and he then regrets the time he has wasted in idleness. Bear well in mind that a spirit can only acquire knowledge and elevation through activity; that, if he supinely falls asleep, he does not advance. He is like one who (according to your usages) needs to work, but who goes off for a ramble, or goes to bed, with the intention of doing nothing. Bear well in mind, also, that each of you will have to answer for voluntary uselessness on your part, and that such uselessness is always fatal to your future happiness. The sum of that happiness is always exactly proportioned to the sum of the good that you have done; the sum of your unhappiness is always proportioned to the sum of the evil that you have done, and to the number of those whom you have rendered unhappy."

"Do you know many such people? If you think you do, you are mistaken. Such lives often only appear calm. A spirit may have chosen such a life. But after leaving it, he realizes that it has not helped him progress. He then regrets the time he wasted in idleness. Remember that a spirit can gain knowledge and rise only through activity. If he passively falls asleep, he does not advance. He is like someone who, by your customs, needs to work. But instead he goes for a walk or goes to bed, intending to do nothing. Remember, too, that each of you will have to answer for choosing to be useless. Such uselessness is always fatal to your future happiness. Your happiness is always exactly proportional to the good you have done. Your unhappiness is always proportional to the evil you have done and the number of people you have made unhappy."

989. There are persons who, without being positively wicked, render all about them unhappy by their ill-temper; what is, for them, the consequence of this?

989. Some people are not actually wicked, but their bad temper makes everyone around them unhappy. What are the consequences for them?

"Such persons are assuredly not good, and they will expiate this wrong by the sight of those whom they have rendered unhappy, which will be a constant reproach for them; and then, in another existence, they will endure all that they have caused to be endured by others."

"Such people are certainly not good. They will pay for this wrong by seeing those they have made unhappy. The sight of them will be a constant reminder of their wrongdoing. Then, in another life, they will endure all that they have made others endure."

990. Does repentance take place in the corporeal state, or in the spiritual state?

990. Does repentance happen in the physical state or in the spiritual state?

"In the spiritual state; but it may also take place in the corporeal state, when you clearly comprehend the difference between good and evil."

"In the spiritual state. But it may also happen in the physical state, when you clearly understand the difference between good and evil."

991. What is the consequence of repentance in the spiritual state?

991. What happens when someone repents in the spiritual state?

"The desire for a new incarnation, in order to become purified. The spirit perceives the imperfections which deprive him of happiness; and he therefore aspires after a new existence in which he will be able to expiate his faults." (332, 975.)

"The desire for a new incarnation to become purified. The spirit sees the imperfections that prevent him from being happy. So he longs for a new life in which he can atone for his faults." (332, 975.)

992. What is the consequence of repentance in the corporeal state?

992. What is the effect of repenting during physical life?

"The spirit will advance even in his present life, if he have the time to repair his faults. Whenever your conscience reproaches you, or shows you an imperfection, you may always become better."

"The spirit will advance even in his present life, if he has time to make up for his faults. Whenever your conscience reproaches you or shows you a fault, you can always become better."

993. Are there not men who have only the instinct of evil, and are inaccessible to repentance?

993. Aren't there men who have only an instinct for evil and are incapable of repentance?

"I have told you that progress must be incessant. He who, in his present life, has only the instinct of evil, will have the instinct of goodness in another one, and it is to effect this end that he is re-born many times. For all must advance, all must reach the goal; but some do this more quickly, others more slowly, according to the energy of their desire. He who has only the instinct of good is already purified, for he may have had that of evil in an anterior existence." (804.)

"I have told you that progress must be constant. A person who has only the instinct for evil in this life will have the instinct for goodness in another. They are reborn many times to achieve this. For all must advance, and all must reach the goal. But some do so more quickly than others, depending on the strength of their desire. A person who has only the instinct for good is already purified. For they may have had the instinct for evil in an earlier life." (804.)

994. Does the perverted spirit who has not recognised his faults during his life always recognise them after his death?

994. If a corrupt spirit did not recognize his faults during his life, does he always recognize them after death?

"Yes; he always does so, and he then suffers all the more, for he feels all the evil he has done, or of which he has been the voluntary cause. Nevertheless, repentance is not always immediate. There are spirits who obstinately persist in doing wrong, notwithstanding their sufferings; but, sooner or later, they will see that they have taken the wrong road, and repentance will follow this discovery. It is to their enlightenment that the efforts of the higher spirits are directed, and that you may usefully direct your own."

"Yes, he always does so. Then he suffers all the more because he feels all the evil he has done or willingly caused. Still, repentance does not always come immediately. Some spirits stubbornly continue to do wrong despite their suffering. But sooner or later, they will see that they have taken the wrong path, and they will repent. Higher spirits work to enlighten them, and you can usefully direct your own efforts toward the same goal."

995. Are there spirits who, without being wicked, are indifferent about their own fate?

995. Are there spirits who are not wicked but do not care about their own fate?

"There are spirits who do not occupy themselves with anything useful, but are in a state of expectancy. In such cases they suffer in proportion to their inactivity; for all states and conditions must conduce to progress, and, with them, this progress is effected by the suffering they experience."

"Some spirits do nothing useful and remain in a state of waiting. They suffer in proportion to their inactivity. For all states and conditions must lead to progress, and these spirits progress through the suffering they experience."

—Have they no desire to shorten their sufferings?

Don't they want to shorten their suffering?

"They have that desire, undoubtedly; but they have not sufficient energy to do what would give them relief. Are there not among you many who prefer to starve rather than to work?"

"They certainly have that desire, but they lack the energy to do what would bring them relief. Aren't there many among you who would rather starve than work?"

996. Since spirits see the harm that is done them by their imperfections, how is it that any of them persist in aggravating their position, and prolonging their state of inferiority, by doing evil, as spirits, in turning men aside from the right road?

996. Spirits see the harm their imperfections cause them. So why do some continue to worsen their situation and prolong their inferior state? Why do they do evil as spirits by leading people away from the right path?

"It is those whose repentance is tardy that act thus. A spirit who repents may afterwards allow himself to be drawn back into the wrong road by other spirits still more backward than himself." (971.)

"Those who are slow to repent act this way. A spirit who repents may later be led back into wrongdoing by other spirits who are even less advanced." (971.)

997. We sometimes find that spirits, who are evidently of very low degree, show themselves to be accessible to good feeling, and touched by the prayers offered for them. How is it that others, whom we have reason to believe are more enlightened, show a hardness and a cynicism that no efforts can vanquish?

997. We sometimes find that spirits who are clearly of a very low degree respond to kindness and are touched by prayers offered for them. Why, then, do others we have reason to believe are more enlightened show a hardness and cynicism that no effort can overcome?

"Prayer is only efficacious in the case of spirits who repent; he who, urged on by pride, revolts against God, persisting in his wrong-doing, and perhaps going even more widely astray, cannot be acted upon by prayer, and can only derive benefit therefrom when a glimmering of repentance shall have shown itself in him." (664.)

"Prayer is effective only for spirits who repent. A spirit who, driven by pride, rebels against God and persists in wrongdoing cannot be affected by prayer. He may even stray further. He can benefit from prayer only when he begins to feel some repentance." (664.)

We must not lose sight of the fact that a spirit, after the death of his body, is not suddenly transformed. If his life have been reprehensible, it has been so because he was imperfect. But death does not render him perfect all at once; he may persist in his wrong-doing, his false ideas, his prejudices, until he has become enlightened by study, reflection, and suffering.

We must remember that a spirit does not suddenly change after the death of his body. If he lived a blameworthy life, it was because he was imperfect. But death does not make him perfect all at once. He may continue in his wrongdoing, false ideas, and prejudices until study, reflection, and suffering have enlightened him.

998. Is expiation accomplished in the corporeal state, or in the spirit-state?

998. Does expiation take place in the physical state or in the spirit state?

"Expiation is accomplished during the corporeal existence, through the trials to which the spirit is subjected; and, in the spirit-state, through the moral sufferings belonging to the spirit's state of inferiority."

"A spirit makes amends during physical life through the trials it undergoes. In the spirit state, it makes amends through the moral suffering that comes from its inferior state."

999. Does sincere repentance during the earthly life suffice to efface the faults of that life, and to restore the wrong-doer to the favour of God?

999. Is sincere repentance during earthly life enough to erase a person's faults and restore them to God's favor?

"Repentance helps forward the amelioration of the spirit, but all wrong-doing has to be expiated."

"Repentance helps the spirit improve, but all wrongdoing must be atoned for."

—That being the case, if a criminal should say, "Since I must necessarily expiate my past, I have no need to repent," what effect would it have upon him?

If that is the case, suppose a criminal says, "Since I must pay for my past, I don't need to repent." What effect would that have on him?

"If he harden himself in the thought of evil, his expiation will be longer and more painful."

"If he persists in thinking about evil, his atonement will be longer and more painful."

1000. Can we, in the present life, redeem our faults?

1000. Can we make up for our faults in this life?

"Yes, by making reparation for them. But do not suppose that you can redeem them by a few trifling privations, or by giving, after your death, what you can no longer make use of. God does not value a sterile repentance, a mere smiting of the breast, easily done. The loss of a little finger in doing good to others effaces more wrongdoing than any amount of self-torture undergone solely with a view to one's own interest. (726.)

"Yes, by making amends for them. But do not think you can make up for them by giving up a few small comforts. Nor can you make up for them by giving away after death what you can no longer use. God does not value empty repentance or a mere show of remorse, which is easy to make. Losing a little finger while doing good for others erases more wrongdoing than any amount of self-torture endured solely for one's own benefit. (726.)

"Evil can only be atoned for by good; and all attempts at reparation are valueless if they touch neither a man's pride nor his worldly interests.

"Evil can only be made up for by doing good. And all attempts to make amends are worthless if they affect neither a man's pride nor his worldly interests.

"How can his rehabilitation be subserved by the restitution of ill-gotten wealth after his death, when it has become useless to him, and when he has already profited by it?

"How can returning his ill-gotten wealth after his death help him make amends? The wealth is no longer useful to him, and he has already benefited from it.

"What benefit can he derive from the privation of a few futile enjoyments and of a few superfluities, if the wrong he has done to others is not undone?

"What good does it do him to give up a few pointless pleasures and luxuries if he does not undo the harm he has done to others?

"What, in fine, is the use of his humbling himself before God, if he keeps up his pride before men?" (720, 721.)

"What, after all, is the point of humbling himself before God if he remains proud before others?" (720, 721.)

1001. Is there no merit in ensuring the useful employment, after our death, of the property possessed by us?

1001. Is there no merit in making sure our property is put to good use after we die?

"To say that there is no merit in so doing would not be correct; it is always better than doing nothing. But the misfortune is, that he who only gives after his death is often moved rather by selfishness than by generosity; he wishes to have the honour of doing good without its costing him anything. He who imposes privation upon himself during his life reaps a double profit—the merit of his sacrifice, and the pleasure of witnessing the happiness he has caused. But selfishness is apt to whisper, 'Whatever you give away is so much cut off from your own enjoyments;' and as the voice of selfishness is usually more persuasive than that of disinterestedness and charity, it too often leads a man to keep what he has, under pretext of the necessities of his position. He is to be pitied who knows not the pleasure of giving; for he is deprived of one of the purest and sweetest of enjoyments. In subjecting a man to the trial of wealth, so slippery, and so dangerous for his future, God placed within his reach, by way of compensation, the happiness which generosity may procure for him, even in his present life." (814.)

"To say that there is no merit in doing this would be wrong. It is always better than doing nothing. But sadly, someone who gives only after death is often motivated more by selfishness than generosity. He wants the honor of doing good without its costing him anything. Someone who goes without during his lifetime gains twice. He earns the merit of his sacrifice and enjoys seeing the happiness he has caused. But selfishness tends to whisper, 'Whatever you give away leaves less for your own enjoyment.' The voice of selfishness is usually more persuasive than that of selflessness and charity. So it too often leads a man to keep what he has, claiming that his position requires it. A man who does not know the pleasure of giving is to be pitied. He is deprived of one of the purest and sweetest pleasures. God subjects a man to the trial of wealth, which is so treacherous and dangerous for his future. But as compensation, God also places within his reach the happiness that generosity can bring, even in his present life." (814.)

1002. What will become of him who, in the act of dying, acknowledges his wrong-doing, but has not time to make reparation? Does repentance suffice in such a case?

1002. What happens to someone who acknowledges his wrongdoing as he dies, but has no time to make amends? Is repentance enough in such a case?

"Repentance will hasten his rehabilitation, but it does not absolve him. Has he not the future, which will never be closed against him?"

"Repentance will speed his rehabilitation, but it does not absolve him. Doesn't he have a future that will always remain open to him?"

1003. Is the duration of the sufferings of the guilty, in the future life, arbitrary or subordinate to a law?

1003. Is the length of time the guilty suffer in the afterlife arbitrary, or is it governed by a law?

"God never acts from caprice; everything in the universe is ruled by laws which reveal His wisdom and His goodness."

"God never acts on a whim. Everything in the universe is governed by laws that reveal his wisdom and goodness."

1004. What decides the duration of the sufferings of the guilty?

1004. What determines how long the guilty suffer?

"The length of time required for his amelioration. A spirit's state of suffering or of happiness being proportioned to the degree of his purification, the duration of his sufferings, as well as their nature, depends on the time it takes him to become better. In proportion as he progresses, and his sentiments become purified, his sufferings diminish and change their nature."

"The time he needs to improve. A spirit's suffering or happiness depends on how purified he is. So the length and nature of his suffering depend on how long he takes to become better. As he progresses and his feelings become purer, his suffering diminishes and changes in nature."

1005. Does time appear, to the suffering spirit, longer or shorter than in the earthly life?

1005. Does time seem longer or shorter to a suffering spirit than it did in earthly life?

"It appears longer; sleep does not exist for him. It is only for spirits arrived at a certain degree of purification that time is merged, so to say, in infinity." (240.)

"It seems longer. He does not sleep. Only for spirits who have reached a certain degree of purification does time merge, so to speak, into infinity." (240.)

1006. Could a spirit suffer eternally?

1006. Could a spirit suffer forever?

"Undoubtedly, if he remained eternally wicked; that is to say, if he were never to repent nor to amend, he would suffer eternally. But God has not created beings to let them remain for ever a prey to evil; He created them only in a state of simplicity and ignorance, and all of them must progress, in a longer or shorter time, according to the action of their will. The determination to advance may be awakened more or less tardily, as the development of children is more or less precocious; but it will be stimulated, sooner or later, by the irresistible desire of the spirit himself to escape from his state of inferiority, and to be happy. The law which regulates the duration of a spirit's sufferings is, therefore, eminently wise and beneficent, since it makes that duration to depend on his own efforts; he is never deprived of his free-will, but, if he makes a bad use of it, he will have to bear the consequences of his errors."

"Certainly, if he remained wicked forever, he would suffer forever. That is, he would suffer forever if he never repented or improved. But God did not create beings to remain forever at the mercy of evil. He created them in a state of simplicity and ignorance. All of them must progress, sooner or later, according to how they exercise their will. The determination to advance may awaken earlier or later, just as children develop at different rates. But sooner or later, the spirit's own irresistible desire will awaken that determination. He will want to escape his inferior state and be happy. The law governing how long a spirit suffers is therefore extremely wise and good. It makes the duration of his suffering depend on his own efforts. He is never deprived of free will, but if he uses it badly, he must bear the consequences of his mistakes."

1007. Are there spirits who never repent?

1007. Are there spirits who never repent?

"There are some whose repentance is delayed for a very long time; but to suppose that they will never improve would be to deny the law of progress, and to assert that the child will never become a man"

"Some take a very long time to repent. But to suppose they will never improve would be to deny the law of progress. It would be like saying that a child will never become a man"

1008. Does the duration of a spirit's punishment always depend on his own will, and is it never imposed on him for a given time?

1008. Does the length of a spirit's punishment always depend on his own will? Is it never imposed for a set time?

"Yes; punishment may be imposed on him for a fixed time, but God, who wills only the good of His creatures, always welcomes his repentance, and the desire to amend never remains sterile."

"Yes, he may be punished for a set time. But God wants only what is good for his creatures and always welcomes his repentance. The desire to improve oneself is never without results."

1009. According to that, the penalties imposed on spirits are never eternal?

1009. Does that mean the punishments given to spirits are never eternal?

"Interrogate your common sense, your reason, and ask yourself whether an eternal condemnation for a few moments of error would not be the negation of the goodness of God? What, in fact, is the duration of a human life, even though prolonged to a hundred years, in comparison with eternity? Eternity! Do you rightly comprehend the word? sufferings, tortures, without end, without hope, for a few faults! Does not your judgment reject such an idea? That the ancients should have seen, in the Master of the Universe, a terrible, jealous, vindictive God, is conceivable, for, in their ignorance, they attributed to the Divinity the passions of men; but such is not the God of the Christians, who places love, charity, pity, the forgetfulness of offences, in the foremost rank of virtues, and who could not lack the qualities which He has made it the duty of His creatures to possess. Is it not a contradiction to attribute to Him infinite love and infinite vengeance? You say that God's justice is infinite, transcending the limited understanding of mankind; but justice does not exclude kindness, and God would not be kind if He condemned the greater number of His creatures to horrible and unending punishment. Could He make it obligatory on His children to be just, if His own action towards them did not give them the most perfect standard of justice? And is it not the very sublimity of justice and of kindness to make the duration of punishment to depend on the efforts of the guilty one to amend, and to mete out the appropriate recompense, both for good and for evil, 'to each, according to his works'?"

"Ask your common sense and your reason whether eternal condemnation for a few moments of error denies God's goodness. What is the length of a human life, even one lasting a hundred years, compared with eternity? Eternity! Do you really understand the word? Endless suffering and torture, without hope, for a few faults! Doesn't your judgment reject such an idea? It is understandable that the ancients saw the Master of the Universe as a terrifying, jealous, vengeful God. In their ignorance, they attributed human passions to God. But that is not the God of the Christians. He places love, charity, pity, and forgiveness among the highest virtues. He could not lack the qualities he requires his creatures to possess. Isn't it a contradiction to attribute both infinite love and infinite vengeance to him? You say that God's justice is infinite and beyond the limited understanding of humanity. But justice does not exclude kindness. God would not be kind if he condemned most of his creatures to terrible, endless punishment. Could he require his children to be just if his own treatment of them did not provide the perfect standard of justice? Isn't it the height of justice and kindness to make the length of punishment depend on the guilty person's efforts to improve? And isn't it equally just and kind to give the proper reward for both good and evil, 'to each, according to his works'?"

Saint Augustine.

Saint Augustine.

"Set yourselves, by every means in your power, to combat and to annihilate the idea of eternal punishment, which is a blasphemy against the justice and goodness of God, and the principal source of the scepticism, materialism, and indifferentism that have invaded the masses since their intelligence has begun to be developed. When once a mind has received enlightenment, in however slight a degree, the monstrous injustice of such an idea is immediately perceived; reason rejects it, and rarely fails to confound, in the same ostracism, the penalty against which it revolts and the God to whom that penalty is attributed. Hence the numberless ills which have burst upon you, and for which we come to bring you a remedy. The task we point out to you will be all the easier because the defenders of this belief have avoided giving a positive opinion in regard to it; neither the Councils nor the Fathers of the Church have definitely settled this weighty question. If Christ, according to the Evangelists and the literal interpretation of His allegorical utterances, threatens the guilty with a fire that is unquenchable, there is absolutely nothing in those utterances to prove that they are condemned to remain in that fire eternally.

"Use every means in your power to fight and destroy the idea of eternal punishment. It is an insult to the justice and goodness of God. It is also the main source of the skepticism, materialism, and indifference that have spread among the masses as their understanding has begun to develop. Once a mind has gained even a little understanding, it immediately sees the monstrous injustice of this idea. Reason rejects it and almost always rejects the God blamed for the punishment along with the punishment itself. This has caused the countless troubles that have fallen upon you. We have come to offer you a remedy. The task we give you will be easier because defenders of this belief have avoided taking a definite position on it. Neither the Councils nor the Fathers of the Church have settled this important question. According to the Evangelists, Christ threatens the guilty with a fire that is unquenchable, if his allegorical words are taken literally. Yet nothing in those words proves that the guilty are condemned to remain in that fire eternally."

"Hapless sheep that have gone astray! behold, advancing towards you, the Good Shepherd, who, so far from intending to drive you for ever from His presence, comes Himself to seek you, that He may lead you back to the fold! Prodigal children! renounce your voluntary exile, and turn your steps towards the paternal dwelling! Your Father, with arms already opened to receive you, is waiting to welcome you back to your home!" Lamennais.

“Unfortunate sheep who have gone astray! Look, the Good Shepherd is coming toward you. Far from intending to drive you away from his presence forever, he comes to find you himself. He will lead you back to the fold! Prodigal children! Give up your voluntary exile and turn toward your father’s home! Your Father is waiting to welcome you home, with his arms already open to receive you!” Lamennais.

"Wars of words! wars of words! has not enough blood been already shed for words, and must the fires of the stake be rekindled for them? Men dispute about the words 'eternal punishments,' 'everlasting burnings;' but do you not know that what you now understand by eternity was not understood in the same way by the ancients? Let the theologian consult the sources of his faith, and he, like the rest of you, will see that, in the Hebrew text, the word which the Greeks, the Latins, and the moderns, have translated as endless and irremissible punishment, has not the same meaning. Eternity of punishment corresponds to eternity of evil. Yes; so long as evil continues to exist among you, so long will punishment continue to exist; it is in this relative sense that the sacred texts should be interpreted. The eternity of punishments, therefore, is not absolute, but relative. Let a day come when all men shall have donned, through repentance, the robe of innocence, and, on that day, there will be no more weeping, wailing, or gnashing of teeth. Your human reason is, in truth, of narrow scope; but, such as it is, it is a gift of God, and there is no man of right feeling who, with the aid of that reason, can understand the eternity of punishment in any other sense. If we admit the eternity of punishment, we must also admit that evil will be eternal; but God alone is eternal, and He could not have created an eternal evil, without plucking from His attributes the most magnificent of them all, viz., His sovereign power; for he who creates an element destructive of his works is not sovereignly powerful. Plunge no more thy mournful glance, O human race! into the entrails of the earth, in search of chastisements! Weep, but hope; expiate, but take comfort in the thought of a God who is entirely loving, absolutely powerful, essentially just." Plato.

"Wars of words! Wars of words! Hasn't enough blood already been shed over words? Must we light the fires of the stake again for them? People argue over the words 'eternal punishments,' 'everlasting burnings.' But don't you know that the ancients understood eternity differently than you do now? Let the theologian consult the sources of his faith. Then he, like the rest of you, will see what the Hebrew text means. Its meaning differs from the endless and unforgivable punishment of Greek, Latin, and modern translations. Eternity of punishment corresponds to the eternity of evil. Yes, punishment will continue as long as evil exists among you. The sacred texts should be understood in this relative sense. The eternity of punishment, then, is not absolute, but relative. A day may come when all people have put on the robe of innocence through repentance. On that day, there will be no more weeping, wailing, or gnashing of teeth. Human reason is limited, it is true. But it is a gift from God. With its help, no person of right feeling can understand the eternity of punishment in any other sense. If we accept that punishment is eternal, we must also accept that evil will be eternal. But God alone is eternal. He could not have created an eternal evil without giving up his greatest attribute, his sovereign power. For anyone who creates something that destroys his works is not sovereignly powerful. O human race! No longer look mournfully into the depths of the earth in search of punishment! Weep, but hope. Make amends, but take comfort in the thought of a God who is entirely loving, absolutely powerful, and essentially just." Plato.

"Union with the Divine Being is the aim of human existence. To the attainment of this aim three things are necessary—knowledge, love, justice: three things are contrary to this aim—ignorance, hatred, injustice. You are false to these fundamental principles when you falsify the idea of God by exaggerating His severity; thus suggesting to the mind of the creature that there is in it more clemency, long-suffering, love, and true justice, than you attribute to the Creator. You destroy the very idea of retribution by rendering it as inadmissible, by your minds, as is, by your hearts, the policy of the Middle Ages, with its hideous array of torturers, executioners, and the stake. When the principle of indiscriminating retaliation has been banished for ever from human legislation, can you hope to make men believe that principle to be the rule of the Divine Government? Believe me, brothers in God and in Jesus Christ, you must either resign yourselves to let all your dogmas perish in your hands rather than modify them, or you must revivify them by opening them to the beneficent action that good spirits are now bringing to bear on them. The idea of a hell full of glowing furnaces and boiling cauldrons might be credible in an age of iron; in the nineteenth century it can be nothing more than an empty phantom, capable, at the utmost, of frightening little children, and by which the children themselves will no longer be frightened when they are a little bigger. By your persistence in upholding mythic terrors, you engender incredulity, source of every sort of social disorganisation; and I tremble at beholding the very foundations of social order shaken, and crumbling into dust, for want of an authoritative code of penality. Let all those who are animated by a living and ardent faith, heralds of the coming day, unite their efforts, not to keep up antiquated fables now fallen into disrepute, but to resuscitate and revivify the true idea of penality, under forms in harmony with the usages, sentiments, and enlightenment of your epoch.

"Union with the Divine Being is the goal of human existence. Three things are necessary to reach this goal: knowledge, love, and justice. Three things stand against it: ignorance, hatred, and injustice. You betray these fundamental principles when you distort the idea of God by exaggerating his severity. You suggest that creatures are more merciful, patient, loving, and truly just than the Creator. You destroy the very idea of retribution by making it unacceptable to the mind. It becomes as unacceptable as the practices of the Middle Ages are to the heart, with their horrifying torturers, executioners, and burnings at the stake. Once indiscriminate retaliation has been banished forever from human law, can you hope to make people believe it rules divine government? Believe me, brothers in God and in Jesus Christ, you face a choice. You must either let all your doctrines perish in your hands rather than change them, or bring them back to life. To revive them, you must open them to the beneficial influence that good spirits are now bringing to bear on them. The idea of a hell full of blazing furnaces and boiling cauldrons might have been believable in an age of iron. In the nineteenth century, it can be nothing more than an empty ghost. At most, it can frighten small children, and even they will no longer fear it when they are a little older. By insisting on maintaining these mythical terrors, you breed disbelief, the source of every kind of social disorder. I tremble to see the very foundations of social order shaken and crumbling to dust for lack of an authoritative code of punishment. Let all those inspired by a living and passionate faith, heralds of the coming day, join their efforts. Let them work not to preserve outdated fables that have fallen into disrepute, but to restore and revive the true idea of punishment. Let them express it in forms suited to the customs, feelings, and knowledge of your age.

"What, in fact, is 'a sinner'? One who, by a deviation from the right road, by a false movement of the soul, has swerved from the true aim of his creation, which consists in the harmonious worship of the Beautiful, the Good, as embodied in the archetype of humanity, the Divine Exemplar, Jesus Christ.

"What, after all, is 'a sinner'? A sinner is someone who has strayed from the right path through a misguided movement of the soul. They have turned away from the true purpose of their creation. That purpose is to worship the Beautiful and the Good in harmony, as embodied in the ideal of humanity, the Divine Exemplar, Jesus Christ.

"What is 'chastisement'? The natural, derivative consequence of that false movement; the amount of pain necessary to disgust the sinner with his departure from rectitude, by his experience of the suffering caused by that departure.

"What is 'punishment'? It is the natural consequence of that wrong action. It is the amount of pain needed to make the sinner reject wrongdoing, through experiencing the suffering it causes.

Chastisement is the goad which, by the smarting it occasions, decides the soul to cut short its wanderings, and to return into the right road. The sole aim of chastisement is rehabilitation; and therefore, to assume the eternity of chastisement is to deprive it of all reason for existing.

Punishment is a spur. The pain it causes leads the soul to end its wandering and return to the right path. The sole aim of punishment is rehabilitation. Therefore, to assume that punishment lasts forever is to deny its reason for existing.

"Cease, I beseech you, the attempt to establish a parallellism of duration between good, essence of the Creator, and evil, essence of the creature; for, in so doing, you establish a standard of penality that is utterly without justification. Affirm, on the contrary, the gradual diminution of imperfections and of chastisements through successive existences, and you consecrate the doctrine of the union of the creature with the Creator by the reconciliation of justice with mercy." Paul, Apostle.

"Please stop trying to claim that good and evil last equally long. Good is the essence of the Creator, and evil is the essence of the creature. By making that claim, you establish a standard of punishment that has no justification whatsoever. Instead, affirm that imperfections and punishments gradually diminish through successive lives. In doing so, you uphold the doctrine that the creature unites with the Creator through the reconciliation of justice and mercy." Paul, Apostle.

It is desired to stimulate men to the acquisition of virtue, and to turn them from vice, by the hope of reward and the fear of punishment; but, if the threatened punishment is represented under conditions repugnant to reason, not only will it fail of its aim, but it will lead men, in rejecting those conditions, to reject the very idea of punishment itself. But let the idea of future rewards and punishments be presented to their mind under a reasonable form, and they will not reject it. This reasonable explanation of the subject is given by the teachings of spiritism.

The hope of reward and fear of punishment are meant to encourage people to be virtuous and turn them away from vice. But a threatened punishment may be presented in terms that defy reason. If so, it will not only fail in its purpose. It will also lead people to reject the very idea of punishment when they reject those terms. But if future rewards and punishments are presented reasonably, people will not reject the idea. The teachings of spiritism provide this reasonable explanation.

The doctrine of eternal punishment makes an implacable God of the Supreme Being. Would it be reasonable to say of a sovereign that he is very kind, very benevolent, very indulgent, that he only desires the happiness of all around him, but that he is, at the same time, jealous, vindictive, inflexibly severe, and that he punishes three-quarters of his subjects with the most terrific tortures, for any offence, or any infraction of his laws, even when their imputed fault has resulted simply from their ignorance of the laws they have transgressed? Would there not be an evident contradiction in such a statement of the sovereign's character? And can God's action be less consistent than that of a man?

The doctrine of eternal punishment makes the Supreme Being an unforgiving God. Would it be reasonable to describe a ruler as very kind, generous, and forgiving? Could we say he wants only the happiness of everyone around him? And could we also say he is jealous, vengeful, and unbendingly harsh? Suppose he punishes three-quarters of his subjects with the most terrible torture for any offense or violation of his laws. He does so even when their supposed wrongdoing results simply from ignorance of the laws they have broken. Would that description of the ruler’s character not be clearly contradictory? And can God’s actions be less consistent than a man’s?

The doctrine in question presents another contradiction. Since God foreknows all things, He must have known, in creating a soul, that it would transgress His laws, and it must therefore have been, from its very formation, predestined by Him to eternal misery; but is such an assumption reasonable or admissible? The doctrine of punishment proportioned to wrong-doing is, on the contrary, entirely consonant with reason and justice. God undoubtedly foresaw, in creating a given soul, that, in its ignorance, it would do wrong; but He has ordained that its very faults themselves shall furnish it with the means of becoming enlightened, through its experience of the painful effects of its wrong-doing: He will compel it to expiate that wrong-doing, but only in order that it may be thereby more firmly fixed in goodness; thus the door of hope is never closed against it, and the moment of its deliverance from suffering is made to depend on the amount of effort it puts forth to achieve its purification. If the doctrine of future punishment had always been presented under this aspect, very few would ever have doubted its truth.

The doctrine in question presents another contradiction. God knows everything in advance. So when he created a soul, he must have known that it would break his laws. It must therefore have been destined by him from the moment of its creation for eternal misery. But is such an assumption reasonable or acceptable? By contrast, the doctrine of punishment proportioned to wrongdoing is entirely consistent with reason and justice. When God created a soul, he undoubtedly foresaw that it would do wrong out of ignorance. But he has ordained that its own faults will give it the means to become enlightened. It will learn through experiencing the painful effects of its wrongdoing. He will require it to make amends, but only to make it more firmly committed to goodness. Thus, the door of hope is never closed to it. The moment it is freed from suffering depends on how much effort it makes to purify itself. If the doctrine of punishment after death had always been presented in this way, very few would ever have doubted its truth.

The word eternal is often figuratively employed, in common parlance, to designate any long period of duration of which the end is not foreseen, although it is known that it will come in course of time. We speak, for instance, of "the eternal snows" of mountain-peaks and polar regions, although we know, on the one hand, that our globe will come to an end, and, on the other hand, that the state of those regions may be changed by the normal displacement of the earth's axis, or by some cataclysm. The word eternal, therefore, in this case, does not mean infinitely perpetual. We say, in the suffering of some long illness, that our days present the same "eternal round" of weariness; is it strange, then, that spirits who have suffered for years, centuries, thousands of ages even, should express themselves in the same way? Moreover, we must not forget that their state of backwardness prevents them from seeing the other end of their road, and that they therefore believe themselves to be destined to suffer for ever; a belief which is itself a part of their punishment.

In everyday speech, the word eternal often means a long period whose end cannot be seen, though we know it will eventually come. For example, we speak of "the eternal snows" on mountain peaks and in polar regions. Yet we know that our planet will eventually come to an end. We also know that conditions in those regions may change through the normal shift of the earth's axis or a cataclysm. In this case, then, eternal does not mean lasting forever. When we suffer through a long illness, we say that our days follow the same "eternal round" of weariness. Is it strange, then, that spirits who have suffered for years, centuries, or even thousands of ages should speak the same way? Moreover, we must remember that their backwardness prevents them from seeing the end of their road. They therefore believe they are destined to suffer forever, and this belief is itself part of their punishment.

The doctrine of material fire, of furnaces, and tortures, borrowed from the pagan Tartarus, is completely given up by many of the most eminent theologians of the present day, who admit that the word "fire" is employed figuratively in the Bible, and is to be understood as meaning moral fire. (974). Those who, like ourselves, have observed the incidents of the life beyond the grave, as presented to our view by the communications of spirits, have had ample proof that its sufferings are none the less excruciating for not being of a material nature. And even as regards the duration of those sufferings, many theologians are beginning to admit the restriction indicated above, and to consider that the word eternal may be considered as referring to the principle of penality in itself, as the consequence of an immutable law, and not to its application to each individual. When religious teaching shall openly admit this interpretation, it will bring back to a belief in God and in a future life many who are now losing themselves in the mazes of materialism.

Many of the most eminent theologians today have completely abandoned the doctrine of physical fire, furnaces, and torture borrowed from the pagan Tartarus. They admit that the Bible uses the word "fire" figuratively, to mean moral fire. (974). We have observed life beyond the grave through communications from spirits. These have given us ample proof that its sufferings are no less excruciating because they are not physical. Even as to how long those sufferings last, many theologians are beginning to accept the limitation noted above. They suggest that the word eternal may refer to the principle of punishment itself, as a consequence of an unchanging law, and not to its application to each individual. When religious teaching openly accepts this interpretation, it will bring many people back to belief in God and a future life. These are people who are now losing themselves in the maze of materialism.

1010. Is the doctrine of the resurrection of the body an implication of that of reincarnation, as now taught by spirits?

1010. Does the doctrine of reincarnation, as spirits now teach it, imply that the body will be resurrected?

"How could it be otherwise? It is with regard to that expression as to so many others, that only appear unreasonable because they are taken literally, and are thus placed beyond the pale of credibility; let them only be rationally explained, and those whom you call free-thinkers will admit them without difficulty, precisely because they are accustomed to reflect. Free-thinkers, like the rest of the world, perhaps even more than others, thirst for a future; they ask nothing better than to believe, but they cannot admit what is disproved by science. The doctrine of the plurality of existences is conformable with the justice of God; it alone can explain what, without it, is inexplicable; how can you doubt, then, that its principle is to be found in all religions?"

“How could it be otherwise? This expression is like many others that seem unreasonable only because they are taken literally. Taken that way, they seem impossible to believe. But explain them rationally, and those you call free-thinkers will readily accept them, precisely because they are used to thinking. Like everyone else, free-thinkers thirst for a future, perhaps even more than others. They want nothing more than to believe, but they cannot accept what science has disproved. The doctrine of multiple existences is consistent with God’s justice. It alone can explain what would otherwise be inexplicable. How, then, can you doubt that its principle is found in all religions?”

1011. The Church, then, in the dogma of the resurrection of the body, really teaches the doctrine of reincarnation?

1011. Does the Church, then, really teach reincarnation through its doctrine of the resurrection of the body?

"That is evident; but it will soon be seen that reincarnation is implied in every part of Holy Writ. Spirits, therefore, do not come to overthrow religion, as is sometimes asserted; they come, on the contrary, to confirm and sanction it by irrefragable proofs. But, as the time has arrived to renounce the use of figurative language, they speak without allegories, and give to every statement a clear and precise meaning that obviates all danger of false interpretation. For this reason there will be, ere long, a greater number of persons sincerely religious and really believing than are to be found at the present day."

"That is clear. But it will soon be seen that reincarnation is implied throughout the Bible. So spirits do not come to overthrow religion, as people sometimes claim. On the contrary, they come to confirm and support it with undeniable proof. But the time has come to stop using figurative language. So they speak without allegories and give every statement a clear, precise meaning. This removes all danger of misinterpretation. For this reason, there will soon be more people who are sincerely religious and truly believe than there are today."

Physical science demonstrates the impossibility of resurrection according to the common idea. If the relics of the human body remained homogeneous, even though dispersed and reduced to powder, we might conceive the possibility of their being reunited at some future time; but such is not the case. The body is formed of various elements, oxygen, hydrogen, azote, carbon, &c, and these elements, being dispersed, serve to form new bodies, so that the same molecule of carbon, for example, will have entered into the composition of many thousands of different bodies (we speak only of human bodies, without counting those of animals); such and such an individual may have, in his body, molecules that were in the bodies of the men of the earliest ages; and the very same organic molecules that you have this day absorbed in your food may have come from the body of some one whom you have known; and so on. Matter being finite in quantity, and its transformations being infinite in number, how is it possible that the innumerable bodies formed out of it should be reconstituted with the same elements? Such a reconstruction is a physical impossibility. The resurrection of the body can, therefore, be rationally admitted only as a figure of speech, symbolising the fact of reincarnation; thus interpreted, it has in it nothing repugnant to reason, nothing contrary to the data of physical science.

Physical science shows that resurrection, as commonly understood, is impossible. Suppose the remains of the human body stayed together as the same substance, even when scattered and reduced to dust. Then we might imagine them being reunited someday. But that is not what happens. The body is made of various elements, including oxygen, hydrogen, nitrogen, and carbon. When these elements are scattered, they help form new bodies. For example, the same carbon molecule will have been part of many thousands of different bodies. We are speaking only of human bodies, without counting those of animals. A person may have molecules in their body that were once in the bodies of people from the earliest ages. The very same organic molecules you have absorbed in your food today may have come from someone you knew. And so on. The quantity of matter is finite, but its transformations are infinite in number. How, then, could the countless bodies formed from it be rebuilt with the same elements? Such a reconstruction is physically impossible. The resurrection of the body can therefore be rationally accepted only as a figure of speech, symbolizing reincarnation. Understood in this way, it contains nothing offensive to reason or contrary to the findings of physical science.

It is true that, according to theological dogma, this resurrection is not to take place until the "Last Day," while, according to spiritist doctrine, it takes place every day; but is not this picture of the "Last Judgment" a grand and noble metaphor, implying, under the veil of allegory, one of those immutable truths that will no longer be met with incredulity when restored to their true meaning? To those who carefully ponder the spiritist theory of the future destiny of souls, and of the fate that awaits them as the result of the various trials they have to undergo, it will be apparent that, with the exception of the condition of simultaneousness, the judgment which condemns or absolves them is not a fiction, as is supposed by unbelievers. It is also to be remarked that the judgment which assigns to each soul its next place of habitation is the natural consequence of the plurality of worlds, now generally admitted; while, according to the doctrine of the "Last Judgment," the earth is supposed to be the only inhabited world.

According to theological doctrine, this resurrection will not take place until the "Last Day." According to spiritist doctrine, it takes place every day. But is this image of the "Last Judgment" not a grand and noble metaphor? Under the veil of allegory, it suggests an unchanging truth. Once its true meaning is restored, people will no longer regard it with disbelief. Consider carefully the spiritist theory of the future destiny of souls and what awaits them after their various trials. It will become clear that the judgment condemning or absolving souls is not fiction, as unbelievers suppose. The only difference is that these judgments do not all happen at once. This judgment also assigns each soul its next place to live. It follows naturally from the existence of many worlds, which is now generally accepted. By contrast, the doctrine of the "Last Judgment" assumes that Earth is the only inhabited world.

1012. Are there, in the universe, any circumscribed places set apart for the joys and sorrows of spirits, according to their merits?

1012. Are there specific places in the universe set aside for spirits to experience joy or sorrow according to their merits?

"We have already answered this question. The joys and sorrows of spirits are inherent in the degree of perfection at which they have arrived. Each spirit finds in himself the principle of his happiness or unhappiness; and, as spirits are everywhere, no enclosed or circumscribed place is set apart for either the one or the other. As for incarnated spirits, they are more or less happy or unhappy, according as the world they inhabit is more or less advanced."

"We have already answered this question. The joys and sorrows of spirits depend on how much perfection they have attained. Each spirit finds the source of happiness or unhappiness within itself. Spirits are everywhere, so no enclosed or limited place is set aside for either happiness or unhappiness. Incarnated spirits are more or less happy or unhappy depending on how advanced the world they inhabit is."

—"Heaven" and "hell," then, as men have imagined them, have no existence?

"Heaven" and "hell," then, do not exist as people have imagined them?

"They are only symbols; there are happy and unhappy spirits everywhere. Nevertheless, as we have also told you, spirits of the same order are brought together by sympathy; but, when they are perfect, they can meet together wherever they will."

"They are only symbols. Happy and unhappy spirits are everywhere. Still, as we have also told you, spirits of the same order are drawn together by sympathy. But when they are perfect, they can meet wherever they wish."

The localisation of rewards and punishments in fixed places exists only in man's imagination; it proceeds from his tendency to materialise and to circumscribe the things of which he cannot comprehend the essential infinitude.

The idea that rewards and punishments exist in fixed places is only a product of human imagination. It comes from our tendency to materialize and limit things whose essential infinity we cannot understand.

1013. What is to be understood by Purgatory?

1013. What does Purgatory mean?

"Physical and moral suffering; the period of expiation. It is almost always upon the earth that you are made by God to undergo your purgatory, and to expiate your wrong-doing."

"Physical and moral suffering: the period of atonement. God almost always makes you undergo your purgatory and atone for your wrongdoing on earth."

What men call purgatory is also a figure of speech, that should be understood as signifying, not any determinate place, but the state of imperfect spirits who have to expiate their faults until they have attained the complete purification that will raise them to the state of perfect blessedness. As this purification is effected by means of various incarnations, purgatory consists in the trials of corporeal life.

What people call purgatory is also a figure of speech. It refers not to a specific place, but to the state of imperfect spirits. These spirits must atone for their faults until they are completely purified and can attain perfect blessedness. Because this purification takes place through various incarnations, purgatory consists of the trials of physical life.

1014. How is it that spirits who, by their language, would seem to be of high degree, have replied according to the commonly-received ideas to those who have questioned them in the most serious spirit concerning hell and purgatory?

1014. Some spirits sound highly advanced in the way they speak. Why, then, have they given answers reflecting common beliefs about hell and purgatory to those who questioned them in all seriousness?

"They speak according to the comprehension of those who question them, when the latter are too fully imbued with pre-conceived ideas, in order to avoid any abrupt interference with their convictions. If a spirit should tell a Mussulman, without proper precautions, that Mahomet was not a true prophet, he would not be listened to with much cordiality."

"They speak in ways those who question them can understand. When those people are too firmly attached to preconceived ideas, spirits do this to avoid abruptly challenging their beliefs. If a spirit told a Muslim, without proper precautions, that Mahomet was not a true prophet, the Muslim would not listen very warmly."

—Such precautions are conceivable on the part of spirits who wish to instruct us; but how is it that others, when questioned as to their situation, have replied that they were suffering the tortures of hell or of purgatory?

Such precautions are understandable for spirits who want to teach us. But why have other spirits, when asked about their situation, said they were suffering the torments of hell or purgatory?

"Spirits of inferior advancement, who are not yet completely dematerialised, retain a portion of their earthly ideas, and describe their impressions by means of terms that are familiar to them. They are in a state that allows of their obtaining only a very imperfect foresight of the future; for which reason it often happens that spirits in erraticity, or but recently freed from their earthly body, speak just as they would have done during their earthly life. Hell may be understood as meaning a life of extremely painful trial, with uncertainty as to the future attainment of any better state; and purgatory as a life that is also one of trial, but with the certainty of a happier future. Do you not say, when undergoing any very intense physical or mental distress, that you are suffering 'the tortures of the damned'? But such an expression is only a figure of speech, and is always employed as such."

"Less advanced spirits, who are not yet completely dematerialized, retain some of their earthly ideas. They describe their impressions using terms familiar to them. In their state, they can see the future only very imperfectly. For this reason, spirits in erraticity, or those only recently freed from their earthly bodies, often speak as they did during earthly life. Hell may be understood as a life of extremely painful trials, with uncertainty about ever reaching a better state. Purgatory may be understood as a life of trials too, but with the certainty of a happier future. When you suffer intense physical or mental distress, don't you say you are suffering 'the tortures of the damned'? But this is only a figure of speech, and it is always used as such."

1015. What is to be understood by the expression, "a soul in torment"? "An errant and suffering soul, uncertain about its future, and to whom you can render, in its endeavour to obtain relief, an assistance that it often solicits at your hands by the act of addressing itself to you." (664.)

1015. What does the expression "a soul in torment" mean? "A wandering, suffering soul, uncertain about its future. You can help it find relief. It often asks for your help by addressing you." (664.)

1016. In what sense is the word heaven to be understood?

1016. What does the word heaven mean?

"Do you suppose it to be a place like the Elysian Fields of the ancients, where all good spirits are crowded together pell-mell, with no other care than that of enjoying, throughout eternity, a passive felicity? No; it is universal space; it is the planets, the stars, and all the worlds of high degree, in which spirits are in the enjoyment of all their faculties, without having the tribulations of material life, or the sufferings inherent in the state of inferiority."

"Do you imagine it is a place like the Elysian Fields of the ancients? Do you think all good spirits are crowded together there, with nothing to do but enjoy passive happiness forever? No. It is all of space: the planets, the stars, and all the higher worlds. In these worlds, spirits enjoy the full use of their abilities. They are free from the troubles of material life and the suffering that comes with a lower state."

1017. Spirits have said that they inhabited the third, fourth, and fifth heaven, &c.; what did they mean in saying this?

1017. Spirits have said they lived in the third, fourth, and fifth heaven, and so on. What did they mean?

"You ask them which heaven they inhabit, because you have the idea of several heavens, placed one above the other, like the storeys of a house, and they therefore answer you according to your own ideas; but, for them, the words 'third,' 'fourth,' or 'fifth' heaven, express different degrees of purification, and consequently of happiness. It is the same when you ask a spirit whether he is in hell; if he is unhappy, he will say 'yes,' because, for him, hell is synonymous with suffering; but he knows very well that it is not a furnace. A Pagan would have replied that he was in Tartarus."

"You ask them which heaven they live in because you imagine several heavens, one above another, like the floors of a house. So they answer according to your ideas. But to them, the words 'third,' 'fourth,' or 'fifth' heaven express different degrees of purification and, consequently, of happiness. It is the same when you ask a spirit whether he is in hell. If he is unhappy, he will say 'yes,' because, to him, hell means suffering. But he knows very well that it is not a furnace. A pagan would have replied that he was in Tartarus."

The same may be said in regard to other expressions of a similar character, such as "the city of flowers," "the city of the elect," the first, second, or third "sphere," &c, which are only allegorical, and employed by some spirits figuratively, by others from ignorance of the reality of things, or even of the most elementary principles of natural science.

The same may be said of similar expressions, such as "the city of flowers," "the city of the elect," and the first, second, or third "sphere," among others. These expressions are only allegorical. Some spirits use them figuratively. Others use them because they do not know the reality of things, or even the most basic principles of natural science.

According to the restricted idea formerly entertained in regard to the localities of rewards and punishments, and to the common belief that the earth was the centre of the universe, that the sky formed a vault overhead, and that there was a specific region of stars, men placed heaven up above, and hell down below; hence the expressions to "ascend into heaven," to be in "the highest heaven," to be "cast down into hell," &c. Now that astronomy, having traced up the earth's history and described its constitution, has shown us that it is one of the smallest worlds that circulate in space and devoid of any special importance, that space is infinite, and that there is neither "up" nor "down" in the universe, men have been obliged to cease placing heaven above the clouds, and hell in the "lower parts of the earth." As for purgatory, no fixed place was ever assigned to it.

People once had a limited idea of the places of reward and punishment. They commonly believed that the earth was the center of the universe, that the sky formed a vault overhead, and that the stars occupied a particular region. They therefore placed heaven above and hell below. This gave rise to expressions such as "ascend into heaven," being in "the highest heaven," and being "cast down into hell," and so on. Astronomy has now traced the earth's history and described its structure. It has shown us that the earth is one of the smallest worlds moving through space and has no special importance. It has also shown that space is infinite and that there is neither "up" nor "down" in the universe. People have therefore had to stop placing heaven above the clouds and hell in the "lower parts of the earth." As for purgatory, no fixed place was ever assigned to it.

It was reserved for spiritism to give, in regard to all these points, an explanation which is at once, and in the highest degree, rational, sublime, and consoling, by showing us that we have in ourselves our "hell" and our "heaven," and that we find our "purgatory" in the state of incarnation, in our successive corporeal or physical lives.

Spiritism was destined to provide an explanation for all these points. Its explanation is highly rational, sublime, and consoling. It shows us that we have our "hell" and our "heaven" in ourselves. We find our "purgatory" in the state of incarnation, in our successive bodily or physical lives.

1018. In what sense should we understand the words of Christ, "My kingdom is not of this world"?

1018. What did Christ mean when he said, "My kingdom is not of this world"?

"Christ, in replying thus, spoke figuratively. He meant to say that He reigned only over pure and unselfish hearts. He is wherever the love of goodness holds sway; but they who are greedy for the things of this world, and attached to the enjoyments of earth, are not with Him."

"Christ was speaking figuratively when he replied this way. He meant that he reigned only over pure and unselfish hearts. He is wherever the love of goodness prevails. But those who are greedy for worldly things and attached to earthly pleasures are not with him."

1019. Will the reign of goodness ever be established upon the earth?

1019. Will goodness ever reign on earth?

"Goodness will reign upon the earth when, among the spirits who come to dwell in it, the good shall be more numerous than the bad; for they will then bring in the reign of love and justice, which are the source of good and of happiness. It is through moral progress and practical conformity with the laws of God, that men will attract to the earth good spirits, who will keep bad ones away from it; but the latter will not definitively quit the earth until its people shall be completely purified from pride and selfishness.

"Goodness will reign on earth when more good spirits than bad ones come to live here. For the good spirits will bring a reign of love and justice, the source of goodness and happiness. Through moral progress and living according to God's laws, people will attract good spirits to earth. These spirits will keep the bad ones away. But the bad spirits will not leave earth for good until its people are completely free of pride and selfishness.

"The transformation of the human race has been predicted from the most ancient times, and you are now approaching the period when it is destined to take place. All those among you who are labouring to advance the progress of mankind are helping to hasten this transformation, which will be effected through the incarnation, in your earth, of spirits of higher degree, who will constitute a new population, of greater moral advancement than the human races they will gradually have replaced. The spirits of the wicked people who are mowed down each day by death, and of all who endeavour to arrest the onward movement, will be excluded from the earth, and compelled to incarnate themselves elsewhere; for they would be out of place among those nobler races of human beings, whose felicity would be impaired by their presence among them. They will be sent into newer worlds, less advanced than the earth, and will therein fulfil hard and laborious missions, which will furnish them with the means of advancing, while contributing also to the advancement of their brethren of those younger worlds, less advanced than themselves. Do you not see, in this exclusion of backward spirits from the transformed and regenerated earth, the true significance of the sublime myth of the driving out of the first pair from the garden of Eden? And do you not also see, in the advent of the human race upon the earth, under the conditions of such an exile, and bringing within itself the germs of its passions and the evidences of its primitive inferiority, the real meaning of that other myth, no less sublime, of the fall of those first parents, entailing the sinfulness of their descendants? 'Original sin,' considered from this point of view, is seen to consist in the imperfection of human nature; and each of the spirits subsequently incarnated in the human race is therefore responsible only for his own imperfection and his own wrong-doing, and not for those of his forefathers.

"The transformation of the human race has been predicted since ancient times. You are now approaching the time when it is destined to happen. All of you who work to advance humanity are helping to hasten this transformation. It will happen as higher spirits are born on earth. They will form a new population, more morally advanced than the human races they will gradually replace. The spirits of wicked people who die each day will be excluded from the earth. So will the spirits of all who try to stop progress. They will be forced to be born elsewhere. They would be out of place among those nobler races of human beings, whose happiness their presence would diminish. They will be sent to newer worlds that are less advanced than earth. There they will carry out hard and demanding missions. These missions will give them the means to advance. They will also help their brethren in those younger worlds, who are less advanced than they are. Does this exclusion of backward spirits from the transformed and regenerated earth not reveal the true meaning of a sublime myth? It is the myth of the first pair being driven out of the garden of Eden. Humanity came to earth under the conditions of such an exile. It brought with it the seeds of its passions and the signs of its primitive inferiority. Does this not reveal the real meaning of another equally sublime myth? It is the myth of the fall of those first parents, which made their descendants sinful. Seen in this way, 'Original sin' consists in the imperfection of human nature. Each spirit later born into the human race is therefore responsible only for its own imperfection and wrongdoing, not for those of its ancestors.

"Devote yourselves, then, with zeal and courage to the great work of regeneration, all you who are possessed of faith and good-will; you will reap a hundredfold for all the seed you sow. Woe to those who close their eyes against the light; for they will have condemned themselves to long ages of darkness and sorrow! Woe to those who centre their enjoyment in the pleasures of the earthly life; for they will undergo privations more numerous than their present pleasures! And woe, above all, to the selfish; for they will find none to aid them in bearing the burden of their future misery!"

"All of you with faith and goodwill, devote yourselves eagerly and courageously to the great work of renewal. You will reap a hundred times what you sow. Woe to those who close their eyes to the light! For they will have condemned themselves to long ages of darkness and sorrow. Woe to those who find their enjoyment in the pleasures of earthly life! For they will suffer more hardships than they now have pleasures. And woe, above all, to the selfish! For they will find no one to help them bear the burden of their future misery."