Multiple Lives

166. How can the soul that has not attained to perfection during the corporeal life complete the work of its purification?

166. How can a soul that did not reach perfection during its physical life complete its purification?

"By undergoing the trial of a new existence."

"By going through the trial of a new life."

—How does the soul accomplish this new existence? Is it through its transformation as a spirit?

How does the soul achieve this new existence? Is it by transforming itself as a spirit?

"The soul, in purifying itself, undoubtedly undergoes a transformation; but, in order to effect this transformation, it needs the trial of corporeal life."

"The soul undoubtedly changes as it becomes pure. But to undergo this change, it needs the trial of physical life."

—The soul has, then, many corporeal existences?

So, does the soul have many physical lives?

"Yes; we all have many such existences. Those who maintain the contrary wish to keep you in the same ignorance in which they are themselves."

"Yes, we all have many such lives. Those who say otherwise want to keep you as ignorant as they are."

—It would seem to result from this statement that the soul, after having quitted one body, takes another one; in other words, that it reincarnates itself in a new body. Is it thus that this statement is to be understood?

This statement seems to mean that the soul takes another body after leaving one. In other words, it reincarnates in a new body. Is that how the statement should be understood?

"Evidently so."

"Clearly so."

167. What is the aim of reincarnation?

167. What is the purpose of reincarnation?

"Expiation; progressive improvement of mankind. Without this aim, where would be its justice?"

"Atonement and the gradual improvement of humanity. Without this aim, where would its justice be?"

168. Is the number of corporeal existences limited, or does a spirit go on reincarnating himself for ever?

168. Is the number of physical lives limited, or does a spirit continue to reincarnate forever?

"In each new existence, a spirit takes a step forwards in the path of progress; when he has stripped himself of all his impurities, he has no further need of the trials of corporeal life."

"In each new life, a spirit takes a step forward on the path of progress. When he has shed all his impurities, he no longer needs the trials of physical life."

169. Is the number of incarnations the same for all spirits?

169. Do all spirits have the same number of incarnations?

"No; he who advances quickly spares himself many trials. Nevertheless, these successive incarnations are always very numerous, for progress is almost infinite."

"No. Someone who progresses quickly avoids many trials. Even so, these successive incarnations are always very numerous because progress is almost infinite."

170. What does the spirit become after its last incarnation?

170. What does the spirit become after its final incarnation?

"It enters upon the state of perfect happiness, as a purified spirit."

"It enters a state of perfect happiness as a purified spirit."

171. What foundation is there for the doctrine of reincarnation?

171. What is the basis for the doctrine of reincarnation?

"The justice of God, and revelation; for, as we have already remarked, an affectionate father always leaves a door of repentance open for his erring children. Does not reason itself tell you that it would be unjust to inflict an eternal privation of happiness on those who have not had the opportunity of improving themselves? Are not all men God's children? It is only among selfish human beings that injustice, implacable hatred, and irremissible punishments are to be found."

"The justice of God, and revelation. For, as we have already noted, a loving father always leaves a door open for his children to repent when they go wrong. Doesn't reason itself tell you that it would be unjust to deny happiness forever to those who never had the chance to improve themselves? Aren't all people God's children? Only among selfish human beings do we find injustice, unforgiving hatred, and punishments that can never be lifted."

All spirits tend towards perfection, and are furnished by God with the means of advancement through the trials of corporeal life; but the divine justice compels them to accomplish, in new existences, that which they have not been able to do, or to complete, in a previous trial.

All spirits move toward perfection. God gives them the means to advance through the trials of life in a body. But divine justice requires them to complete, in new lives, what they could not do or finish in a previous trial.

It would not be consistent with the justice or with the goodness of God to sentence to eternal suffering those who may have encountered obstacles to their improvement independent of their will, and resulting from the very nature of the conditions in which they found themselves placed. If the fate of mankind were irrevocably fixed after death, God would not have weighed the actions of all in the same scales, and would not have treated them with impartiality.

It would not be consistent with God’s justice or goodness to condemn people to eternal suffering for obstacles beyond their control. Those obstacles may have prevented them from improving and may have arisen from the very conditions in which they lived. If humanity’s fate were fixed forever after death, God would not have judged everyone by the same standard. He would not have treated them impartially.

The doctrine of reincarnation—that is to say, the doctrine which proclaims that men have many successive existences—is the only one which answers to the idea we form to ourselves of the justice of God in regard to those who are placed, by circumstances over which they have no control, in conditions unfavourable to their moral advancement; the only one which can explain the future, and furnish us with a sound basis for our hopes, because it offers us the means of redeeming our errors through new trials. This doctrine is indicated by the teachings of reason, as well as by those of our spirit-instructors.

The doctrine of reincarnation teaches that people live many successive lives. It is the only doctrine that matches our idea of God's justice toward those whose circumstances hinder their moral advancement. These circumstances are beyond their control. Reincarnation is also the only doctrine that can explain the future and give us a sound basis for hope. It offers us a way to make up for our errors through new trials. Both reason and the teachings of our spirit-instructors point to this doctrine.

He who is conscious of his own inferiority derives a consoling hope from the doctrine of reincarnation. If he believes in the justice of God, he cannot hope to be placed, at once and for all eternity, on a level with those who have made a better use of life than he has done; but the knowledge that this inferiority will not exclude him for ever from the supreme felicity, and that he will be able to conquer this felicity through new efforts, revives his courage and sustains his energy. Who does not regret, at the end of his career, that the experience he has acquired should have come too late to allow of his turning it to useful account? This tardily acquired experience will not be lost for him; he will profit by it in a new corporeal life.

A person who recognizes his own inferiority finds comforting hope in the doctrine of reincarnation. If he believes in God's justice, he cannot expect to be placed immediately and forever on an equal footing with those who have made better use of their lives. But he knows that his inferiority will not exclude him forever from supreme happiness. He also knows that he can achieve this happiness through renewed effort. This knowledge renews his courage and sustains his energy. At the end of his life, who does not regret gaining experience too late to put it to good use? But this experience, gained so late, will not be lost. He will benefit from it in a new physical life.

172. Do we accomplish all our different corporeal existences upon this earth?

172. Do we live all our physical lives on Earth?

"Not all of them, for those existences take place in many different worlds. The world in which you now are is neither the first nor the last of these, but is one of those that are the most material, and the furthest removed from perfection."

"Not all of them, because those existences take place in many different worlds. The world you live in now is neither the first nor the last of these worlds. But it is one of the most material and the furthest from perfection."

173. Does the soul, at each new corporeal existence, pass from one world to another, or can it accomplish several existences on the same globe?

173. Does the soul move from one world to another with each new physical life? Or can it live several lives on the same world?

"It may live many times on the same globe, if it be not sufficiently advanced to pass into a higher one."

"It may live many times on the same planet if it is not advanced enough to move to a higher one."

—We may, then, re-appear several times upon the earth?

So, may we appear on earth several times?

"Certainly."

"Certainly."

—Can we come back to it after having lived in other worlds?

Can we return to it after living in other worlds?

"Assuredly you can; you may already have lived elsewhere as well as upon the earth."

"Of course you can. You may already have lived elsewhere as well as on Earth."

174. Is it necessary to live again upon this earth?

174. Is it necessary to live again on this earth?

"No; but if you do not advance, you may go into a world no better than this one, or even worse."

"No, but if you do not progress, you may go to a world no better than this one, or even worse."

175. Is there any advantage in coming back to inhabit this earth?

175. Is there any advantage to returning to live on Earth?

"No special advantage, unless it be the fulfilment of a mission; in that case the spirit advances, whether incarnated in this earth or elsewhere."

"There is no special advantage unless it involves fulfilling a mission. In that case, the spirit advances, whether incarnated on earth or elsewhere."

—Would it not be happier to remain as a spirit?

Wouldn't it be happier to remain a spirit?

"No, no! for we should remain stationary; and we want to advance towards God."

"No, no! Because we would stay where we are, and we want to move toward God."

176. Can spirits come to this world, for the first time, after having been incarnated in other worlds?

176. Can spirits come to this world for the first time after being incarnated in other worlds?

"Yes; just as you may go into other ones. All the worlds of the universe are united by the bonds of solidarity; that which is not accomplished in one of them is accomplished in another."

"Yes, just as you may go to other worlds. All the worlds in the universe are united by bonds of solidarity. What is not accomplished in one world is accomplished in another."

—Some of those who are now upon this earth are here, then, for the first time?

So, are some people now on Earth here for the first time?

"Many of them are so; and at various degrees of advancement."

"Many of them are, and they are at different stages of advancement."

—Is there any sign by which we can know the spirits who are here for the first time?

Is there any sign that can tell us which spirits are here for the first time?

"Such knowledge would not be of the slightest use to you."

"That knowledge would be of no use to you at all."

177. In order to arrive at the perfection and the supreme felicity which are the final aim of mankind, is it necessary for a spirit to pass through all the worlds that exist in the universe?

177. Perfection and supreme happiness are the ultimate goal of humanity. To reach them, must a spirit pass through every world in the universe?

"No; for there are a great number of worlds of the same degree, in which a spirit would learn nothing new."

"No, because there are many worlds at the same level where a spirit would learn nothing new."

—How, then, are we to explain the plurality of his existences upon the same globe?

How, then, are we to explain his multiple lives on the same planet?

"He may find himself, each time he comes back, in very different situations, which afford him the opportunity of acquiring new experience."

"Each time he comes back, he may find himself in very different situations. These give him the chance to gain new experience."

178. Can spirits live corporeally in a world relatively inferior to the one in which they have already lived?

178. Can spirits live in physical bodies on a world that is less advanced than one where they have already lived?

"Yes; when they have to fulfil a mission in aid of progress; and in that case they joyfully accept the tribulations of such an existence, because these will furnish them with the means of advancement."

"Yes, when they have a mission to help bring about progress. In that case, they gladly accept the hardships of such a life because those hardships give them a way to advance."

—May this not occur also as an expiation? and may not rebellious spirits be sent by God into worlds of lower degree?

Could this also happen as a way to atone? And could God send rebellious spirits to lower worlds?

"Spirits may remain stationary, but they never retrograde; those who are rebellious are punished by not advancing, and by having to recommence their misused existences under the conditions suited to their nature."

"Spirits may stop progressing, but they never go backward. Rebellious spirits are punished by not advancing. They must also begin again the lives they misused, under conditions suited to their nature."

—Who are they that are compelled to recommence the same existence?

Who is forced to live the same life again?

"They who fail in the fulfilment of their mission, or in the endurance of the trial appointed to them."

"Those who fail to fulfill their mission or endure the trial assigned to them."

179. Have all the human beings who inhabit any given world arrived at the same degree of perfection?

179. Have all the people living on a given world reached the same level of perfection?

"No; it is in the other worlds as upon the earth; there are some who are more advanced, and others who are less so."

"No. It is the same in other worlds as on earth. Some are more advanced, and others are less so."

180. In passing from this world into another one, does a spirit retain the intelligence which he possessed in this one?

180. When a spirit passes from this world to another, does it keep the intelligence it had here?

"Undoubtedly he does; intelligence is never lost. But he may not have the same means of manifesting it; for that depends both on his degree of advancement and on the quality of the body he will take." (Vide, Influence of Organism.)

"Without a doubt, he does. Intelligence is never lost. But he may not have the same way to express it. That depends on both his level of advancement and the quality of the body he will take." (See Influence of Organism.)

181. Have the human beings who inhabit the other worlds bodies like ours?

181. Do the human beings who live on other worlds have bodies like ours?

"They undoubtedly have bodies, because it is necessary for the spirit to be clothed with matter in order to act upon matter; but this envelope is more or less material according to the degree of purity at which each spirit has arrived, and it is these gradations of purity that decide the different worlds through which we have to pass; for in our Father's house are many mansions, and therefore many degrees among those mansions. There are some who know this, and possess the consciousness of this fact, while upon the earth; and there are others who have no such intuition."

"They undoubtedly have bodies, because a spirit must be clothed in matter to act upon matter. But this covering is more or less material, depending on how pure each spirit has become. These degrees of purity determine the different worlds we must pass through. For in our Father's house there are many mansions, and these mansions have many degrees. Some people know this and are conscious of it while on earth. Others have no such awareness."

182. Can we obtain any exact knowledge of the physical and moral state of the different worlds?

182. Can we know exactly what the physical and moral conditions are like on different worlds?

"We, spirits, can only reply according to the degree at which you have arrived; that is to say, that we must not reveal these things to all, because some are not in the state which would enable them to understand such revelations, and would be confused by them"

"We spirits can only answer according to the level you have reached. In other words, we must not reveal these things to everyone. That is because some people are not ready to understand such revelations and would be confused by them".

In proportion as a spirit becomes purified, the body with which he clothes himself also approaches more nearly to the spirit-nature. The matter of which his body is composed is less dense; he no longer crawls heavily on the surface of the ground; his bodily needs are less gross; and the various living beings in those higher worlds are no longer obliged to destroy one another in order to feed themselves. A spirit incarnated in those worlds enjoys a greater degree of freedom, and possesses, in regard to objects at a distance, orders of perception of a nature unknown to us; he sees with his eyes what we see only in thought.

As a spirit becomes purer, the body it takes on also becomes more like its spiritual nature. The matter that makes up its body is less dense. It no longer crawls heavily along the ground, and its bodily needs are less crude. In those higher worlds, living beings no longer have to destroy one another for food. A spirit living in a body in those worlds enjoys greater freedom. It can perceive distant objects in ways unknown to us. It sees with its eyes what we see only in thought.

The purification of spirits determines the moral excellence of the corporeal beings in whom they are incarnated. The animal passions become weaker, and selfishness gives place to the sentiment of fraternity.

The purity of spirits determines the moral excellence of the physical beings they inhabit. Animal passions grow weaker, and a feeling of brotherhood replaces selfishness.

Thus, in worlds of higher degree than our earth, wars are unknown, because no one thinks of doing harm to his fellow-beings, and there is consequently no motive for hatred or discord. The foresight of their future, which is intuitive in the people of those worlds, and the sense of security resulting from a conscience void of remorse, cause them to look forward to death without fear, as being simply a process of transformation, the approach of which they perceive without the slightest uneasiness.

In worlds more advanced than Earth, wars are unknown. No one thinks of harming others, so there is no reason for hatred or conflict. People in those worlds have an intuitive sense of their future. They also feel secure because their consciences are free of remorse. For these reasons, they look forward to death without fear. They see it as simply a process of transformation, and they feel no anxiety as it approaches.

The duration of a lifetime, in the different worlds, appears to be proportionate to the degree of moral and physical superiority of each world; and this is perfectly consonant with reason. The less material is the body, the less subject is it to the vicissitudes which disorganise it; the purer the spirit, the less subject is he to the passions which undermine and destroy it. This correspondence between moral and physical conditions is a proof of the beneficence of providential law, even in worlds of low degree; as the duration of the suffering which is the characteristic of life in those worlds is thus rendered proportionally shorter.

The length of a lifetime in different worlds seems to depend on how morally and physically advanced each world is. This is perfectly reasonable. The less material the body is, the less vulnerable it is to the changes that break it down. The purer the spirit is, the less vulnerable it is to the passions that weaken and destroy it. This connection between moral and physical conditions shows the kindness of divine law, even in less advanced worlds. For it makes the suffering characteristic of life in those worlds proportionately shorter.

183. In passing from one world to another, does the spirit pass through a new infancy?

183. When a spirit passes from one world to another, does it go through infancy again?

"Infancy is, in all worlds, a necessary transition; but it is not, in all of them, so stupid as it is in yours."

"Infancy is a necessary transition in every world. But it is not as stupid in every world as it is in yours."

184. Has a spirit the choice of the new world which he is to inhabit?

184. Can a spirit choose the new world it will inhabit?

"Not always; but he can make his demand, and it may be granted, but only if he have deserved it; for the various worlds are only accessible to spirits according to the degree of their elevation."

"Not always. But he can make the request, and it may be granted, but only if he deserves it. For spirits can only access the various worlds according to their degree of elevation."

—If a spirit make no such demand, what is it that decides as to the world in which he will be reincarnated?

If a spirit makes no such request, what determines the world in which he will be reincarnated?

"The degree of his elevation."

"His level of advancement."

185. Is the physical and moral state of the living beings of each globe always the same?

185. Do the physical and moral states of living beings on each planet always stay the same?

"No; worlds, like the beings that live in them, are subject to the law of progress. All have begun, like yours, by being in a state of inferiority; and the earth will undergo a transformation similar to that which has been accomplished by the others. It will become a terrestrial paradise, when the men by whom it is inhabited have become good."

"No. Worlds, like the beings that live on them, are subject to the law of progress. All began in a lower state, like yours. Earth will undergo a transformation like the one the other worlds have undergone. It will become a paradise on earth when the people who live on it have become good."

The races which now people the earth will gradually disappear, and will be succeeded by others more and more perfect. Those transformed races will succeed the races now upon the earth, as these have succeeded earlier races, still more gross than the present ones.

The races now living on Earth will gradually disappear. Other races will replace them, each more perfect than the last. These transformed races will replace the races now on Earth, just as those races replaced earlier, still more primitive ones.

186. Are there worlds in which the spirit, ceasing to inhabit a material body, has no longer any other envelope than the perispirit?

186. Are there worlds where the spirit no longer inhabits a material body and has no covering except the perispirit?

"Yes, and this envelope itself becomes so etherealised that, for you, it is as though it did not exist. This is the state of the fully purified spirits."

"Yes, and the envelope itself becomes so ethereal that, to you, it is as if it did not exist. This is the state of fully purified spirits."

—It would seem, from this statement, that there is no clearly marked line of demarcation between the state of the latter incarnations and that of pure spirit?

Does this statement mean that there is no clear boundary between the later incarnations and the state of pure spirit?

"No such demarcation exists. The difference between them growing gradually less and less, they blend into one another as the darkness of night melts into the dawn."

"There is no such dividing line. The difference between them gradually fades, and they blend into one another, as the darkness of night gives way to dawn."

187. Is the substance of the perispirit the same in all globes?

187. Is the substance of the perispirit the same on all worlds?

"No; it is more or less ethereal. On passing from one world to another, a spirit clothes himself with the matter proper to each, changing his envelope with the rapidity of lightning."

“No; it is more or less ethereal. When a spirit passes from one world to another, it takes on the matter of each world. It changes its outer covering as fast as lightning.”

188. Do the pure spirits inhabit special worlds, or are they in universal space without being attached to any particular globe?

188. Do pure spirits live in special worlds, or do they exist in space without being tied to any particular planet?

"The pure spirits inhabit certain worlds, but they are not confined to them as men are confined to the earth; they possess, in a higher degree than any others, the power of instantaneous locomotion, which is equivalent to ubiquity."

"Pure spirits live on certain worlds, but they are not confined to them as people are confined to Earth. More than any other spirits, they can move instantly from place to place, which is equivalent to being everywhere at once."

According to the statements of spirits, the earth, as regards the physical and moral qualities of its inhabitants, is one of the least advanced of all the globes of our solar system. Mars is stated to be at a point even lower than that of the earth, and Jupiter to be greatly superior to the earth in every respect. The sun is not a world inhabited by corporeal beings, but is a place of meeting for the spirits of a higher order who, from thence, send out the radiations of their thought towards the other worlds of our solar system, which they govern through the instrumentality of spirits of a less elevated degree, to whom they transmit their action by the intermediary of the universal fluid. As regards its physical constitution, the sun would appear to be a focus of electricity; and all the other suns seem to be identical with ours in nature and function.

According to spirits, Earth is one of the least advanced planets in our solar system. This applies to both the physical and moral qualities of its inhabitants. Mars is said to be even less advanced than Earth, while Jupiter is far superior to Earth in every respect. The sun is not a world inhabited by physical beings. Instead, it is a meeting place for higher spirits. From there, they send the radiations of their thoughts toward the other worlds in our solar system. They govern these worlds through lower spirits, acting on them through the universal fluid. As for its physical makeup, the sun appears to be a center of electricity. All other suns seem to be identical to ours in nature and function.

The size of planets, and their distance from the sun, have no necessary relation with their degree of advancement; for Venus is said to be more advanced than the earth, and Saturn is declared to be less advanced than Jupiter.

A planet's size and distance from the sun do not necessarily indicate its level of advancement. For example, Venus is said to be more advanced than Earth, and Saturn is said to be less advanced than Jupiter.

The souls of many persons well known in this earth are said to be reincarnated in Jupiter, one of the worlds nearest to perfection; and much surprise has been felt on hearing it stated that persons who, when here, were not supposed to merit such a favour, should have been admitted into so advanced a globe. But there is nothing in this fact that need surprise us, if we consider, first, that certain spirits who have inhabited this planet may have been sent hither in fulfilment of a mission which, to our eyes, did not seem to place them in the foremost rank; secondly, that they may have had, between their lives here and in Jupiter, intermediary existences in which they have advanced; and thirdly, that there are innumerable degrees of development in that world as in this one, and that there may be as much difference between these degrees as there is, amongst us, between the savage and the civilised man. It no more follows that a spirit is on a level with the most advanced beings of Jupiter because he inhabits that planet than it follows that an ignoramus is on a level with a philosopher because he inhabits the same town.

The souls of many people well known on Earth are said to have been reincarnated on Jupiter. Jupiter is one of the worlds closest to perfection. Many people have been surprised to hear that some of them were admitted to such an advanced world. When these people lived on Earth, they were not thought to deserve such a favor. But there is no need to be surprised if we consider three things. First, certain spirits who lived on Earth may have been sent here to carry out a mission. In our eyes, that mission did not seem to place them among the foremost spirits. Second, they may have had lives between their lives on Earth and Jupiter, during which they advanced. Third, there are countless levels of development on Jupiter, just as there are on Earth. The difference between these levels may be as great as that between the savage and the civilized person among us. A spirit living on Jupiter is not necessarily equal to its most advanced beings. Nor is an ignorant person equal to a philosopher merely because they live in the same town.

The conditions of longevity, also, are as various in other worlds as they are in our earth; and no comparison can be established between the ages of those who inhabit them. A person who had died some years previously, on being evoked, stated that he had been incarnated for six months in a world the name of which is unknown to us. Being questioned as to his age in that world, he replied, "That is a point which I am unable to decide; because, in the first place, we do not count time in the same way as you do, and, in the next place, our mode of existence is not the same as yours. Our development is much more rapid in this world; for, although it is only six of your months since I came here, I may say that, as regards intelligence, I am about what one usually is at the age of thirty in your earth."

Lifespans also vary in other worlds, just as they do on Earth. The ages of their inhabitants cannot be compared. A person who had died some years earlier was called upon as a spirit. He said he had been incarnated for six months in a world whose name was unknown to us. When asked his age in that world, he replied, "I cannot determine that. First, we do not count time as you do. Second, our way of life is different from yours. We develop much faster in this world. Although I arrived here only six of your months ago, I can say that my intelligence is roughly that of a thirty-year-old on Earth."

A great number of similar replies have been given by other spirits; and these statements contain nothing improbable. Do we not see upon our earth a host of animals that acquire their normal development in the course of a few months? Why should not men do the same in other spheres? And it is to be remarked, moreover, that the degree of development acquired by a man at the age of thirty upon the earth may be only a sort of infancy in comparison with what he is destined to arrive at in worlds of higher degree. Short-sighted indeed are they who look upon our present selves as being in all respects the normal type of creation; and to suppose that there can be no other modes of existence than our present one, is, in sooth, a strange narrowing of our idea of the possibilities of the divine action.

Many other spirits have given similar replies, and their statements are not improbable. On earth, we see many animals reach their full development in a few months. Why should people not do the same in other worlds? Moreover, a person's development at thirty on earth may be only a kind of infancy. It may be so compared with what that person is destined to attain in higher worlds. Those who regard our present selves as the normal type of creation in every respect are truly shortsighted. And to suppose that no other forms of existence are possible is a strange way to limit our idea of what divine action can accomplish.

189. Does the spirit enjoy the plenitude of his faculties from the beginning of his formation?

189. Does the spirit have all his faculties from the moment he begins to form?

"No; for the spirit, like the man, has his infancy. Spirits at their origin have only an instinctive existence, and have scarcely any consciousness of themselves or of their acts; it is only little by little that their intelligence is developed."

"No, because a spirit, like a person, has an infancy. At first, spirits exist only by instinct. They are barely aware of themselves or their actions. Their intelligence develops only gradually."

190. What is the state of the soul at its first incarnation?

190. What is the soul's state during its first incarnation?

"A state analogous to that of infancy, considered in its relation to a human life. Its intelligence is only beginning to unfold itself; it may be said to be essaying to live"

"A state like infancy in human life. Its intelligence is only beginning to develop. It may be said to be trying to live"

191. Are the souls of our savages souls in a state of infancy?

191. Are the souls of our Indigenous people still in their infancy?

"Of relative infancy; but they are souls that have already accomplished a certain amount of development, for they have passions."

"Of relative infancy. But they are souls that have already developed to some extent, because they have passions."

—Passions, then, are a sign of development?

So, are passions a sign of development?

"Of development, yes, but not of perfection. They are a sign of activity, and of the consciousness of the me; while, on the contrary, in the primitive state of the soul, intelligence and vitality exist only as germs."

"Of development, yes, but not of perfection. They are a sign of activity and awareness of the self. By contrast, in the soul's earliest state, intelligence and vitality exist only as seeds."

The life of a spirit in his totality goes through successive phases similar to those of a corporeal lifetime. He passes gradually from the embryonic state to that of infancy, and arrives, through a succession of periods, at the adult state, which is that of his perfection, with this difference, however, that it is not subject either to decrepitude or to decline, like the corporeal life; that the life of a spirit, though it has had a beginning, will have no end; that he takes what appears from our point of view to be an immense length of time in passing from the state of spirit-infancy to the attainment of his complete development; and that he accomplishes this progression, not in one and the same sphere, but by passing through different worlds. The life of a spirit is thus composed of a series of corporeal existences, each of which affords him an opportunity of progress; as each of his corporeal existences is composed of a series of days, in each of which he acquires a new increment of experience and of knowledge. But just as in a human lifetime there are days which bear no fruit, so in the life of a spirit there are corporeal existences which are barren of profitable result, because he has failed to make a right use of them.

A spirit’s life as a whole passes through successive stages, much like a physical life. The spirit gradually passes from an embryonic state to infancy. Through further stages, the spirit reaches adulthood, which is a state of perfection. But unlike physical life, a spirit’s life is not subject to old age or decline. Though it had a beginning, it will have no end. From our point of view, a spirit takes an immense amount of time to develop fully from infancy. The spirit makes this progress not in one realm, but by passing through different worlds. A spirit’s life is thus made up of a series of physical existences, each offering an opportunity to progress. Similarly, each physical existence is made up of days, each bringing new experience and knowledge. But just as some days in a human life bear no fruit, some physical existences bring no useful result. This is because the spirit has failed to make good use of them.

192. Is it possible for us, by leading a perfect life in our present existence, to overleap all the intervening steps of the ascent, and thus to arrive at the state of pure spirits, without passing through the intermediate degrees?

192. Can we live a perfect life in this existence and skip all the intervening steps of spiritual ascent? Can we thus become pure spirits without passing through the intermediate stages?

"No; for what a man imagines to be perfect is very far from perfection; there are qualities which are entirely unknown to him, and which he could not now be made to comprehend. He may be as perfect as it is possible for his terrestrial nature to be; but he will still be very far from the true and absolute perfection. It is just as with the child, who, however precocious he may be, must necessarily pass through youth to reach adult life; or as the sick man, who must pass through convalescence before arriving at the complete recovery of his health. And besides, a spirit must advance in knowledge as well as in morality; if he have advanced in only one of these directions, he will have to advance equally in the other, in order to reach the top of the ladder of perfection. But it is none the less certain that the more a man advances in his present life the shorter and the less painful will be the trials he will have to undergo in his subsequent existences."

"No. What a person imagines to be perfect is very far from perfection. There are qualities entirely unknown to him that he could not now understand. He may be as perfect as his earthly nature allows. But he will still be very far from true and absolute perfection. It is like a child who, however precocious, must pass through youth to reach adulthood. Or it is like a sick person who must go through a period of recovery before regaining full health. Besides, a spirit must advance in knowledge as well as morality. If he has advanced in only one, he must advance equally in the other. Only then can he reach the top of the ladder of perfection. But the more a person advances in this life, the shorter and less painful his trials in future lives will be."

—Can a man, at least, insure for himself, after his present life, a future existence less full of bitterness than this one?

Can a man at least ensure that his next life will be less bitter than this one?

"Yes, undoubtedly, he can abridge the length and the difficulties of the road. It is only he who does not care to advance that remains always at the same point"

"Yes, certainly, he can make the road shorter and less difficult. Only someone who does not care to advance stays in the same place"

193. Can a man in his new existences descend to a lower point than that which he has already reached?

193. Can a man fall below the level he has already reached in a new existence?

"As regards his social position, yes; but not as regards his degree of progress as a spirit."

"Yes, in terms of his social position, but not in terms of his progress as a spirit."

194. Can the soul of a good man, in a new incarnation, animate the body of a scoundrel?

194. Can the soul of a good man inhabit the body of a scoundrel in a new incarnation?

"No; because a spirit cannot degenerate."

"No, because a spirit cannot become worse."

—Can the soul of a bad man become the soul of a good man?

Can the soul of a bad man become the soul of a good man?

"Yes, if he have repented; and, in that case, his new incarnation is the reward of his efforts at amendment."

"Yes, if he has repented. In that case, his new incarnation is the reward for his efforts to improve."

The line of march of all spirits is always progressive, never retrograde. They raise themselves gradually in the hierarchy of existence; they never descend from the rank at which they have once arrived. In the course of their different corporeal existences they may descend in rank as men, but not as spirits. Thus the soul of one who has been at the pinnacle of earthly power may, in a subsequent incarnation, animate the humblest day-labourer, and vice versa; for the elevation of ranks among men is often in the inverse ratio of that of the moral sentiments. Herod was a king, and Jesus, a carpenter.

All spirits move forward, never backward. They rise gradually in the hierarchy of existence. They never fall below a rank they have reached. In their different bodily lives, they may fall in rank as people, but not as spirits. So the soul of someone who held the highest earthly power may, in a later incarnation, inhabit the humblest day laborer, and vice versa; for people of higher rank often have lower moral values. Herod was a king, and Jesus was a carpenter.

195. Might not the certainty of being able to improve one's self in a future existence lead some persons to persist in evil courses, through knowing that they will always be able to amend at some later period?

195. Could the certainty of improving in a future life lead some people to continue doing evil? Might they do so because they know they can always change for the better later?

"He who could make such a calculation would have no real belief in anything; and such an one would not be any more restrained by the idea of incurring eternal punishment, because his reason would reject that idea, which leads to every sort of unbelief. An imperfect spirit, it is true, might reason in that way during his corporeal life; but when he is freed from his material body, he thinks very differently; for he soon perceives that he has made a great mistake in his calculations, and this perception causes him to carry an opposite sentiment into his next incarnation. It is thus that progress is accomplished; and it is thus also that you have upon the earth some men who are farther advanced than others, because some possess experience that the others have not yet acquired, but that will be gradually acquired by them. It depends upon each spirit to hasten his own advancement or to retard it indefinitely."

"Anyone who could make such a calculation would have no real belief in anything. The idea of eternal punishment would not restrain such a person either. Their reason would reject that idea, which leads to every kind of disbelief. It is true that an imperfect spirit might reason this way during life in a body. But once freed from the material body, the spirit thinks very differently. The spirit soon realizes that the calculation was a great mistake, and this realization leads the spirit to carry the opposite feeling into the next incarnation. This is how progress happens. It is also why some people on earth are more advanced than others. Some have experience that others have not yet gained, but will gradually gain. Each spirit can hasten its own progress or delay it indefinitely."

The man who has an unsatisfactory position desires to change it as soon as possible. He who is convinced that the tribulations of the present life are the consequences of his own imperfections will seek to insure for himself a new existence of a less painful character; and this conviction will draw him away from the wrong road much more effectually than the threat of eternal flames, which he does not believe in.

A man who is unhappy with his situation wants to change it as soon as possible. He may be convinced that his own imperfections cause the hardships of his present life. If so, he will try to ensure that his next life is less painful. This belief will turn him away from the wrong path far more effectively than the threat of eternal flames, which he does not believe in.

196. As spirits can only be ameliorated by undergoing the tribulations of corporeal existence, it would seem to follow that the material life is a sort of sieve or strainer, by which the beings of the spirit-world are obliged to pass in order to arrive at perfection?

196. Spirits can improve only by going through the hardships of physical life. Does this mean that material life is a kind of sieve or strainer, through which beings in the spirit world must pass to reach perfection?

"Yes; that is the case. They improve themselves under the trials of corporeal life by avoiding evil, and by practising what is good. But it is only through many successive incarnations or purifications that they succeed, after a lapse of time which is longer or shorter according to the amount of effort put forth by them, in reaching the goal towards which they tend."

"Yes, that is the case. They improve themselves through the trials of physical life by avoiding evil and doing good. But they reach their goal only through many successive incarnations or purifications. The time this takes is longer or shorter depending on how much effort they make."

—Is it the body that influences the spirit for its amelioration, or is it the spirit that influences the body?

Does the body influence the spirit to improve it, or does the spirit influence the body?

"Your spirit is everything; your body is a garment that rots, and nothing more."

"Your spirit is everything. Your body is just a garment that rots, nothing more."

A material image of the various degrees of purification of the soul is furnished by the juice of the grape. It contains the liquid called spirit or alcohol, but weakened by the presence of various foreign elements which change its nature, so that it is only brought to a state of absolute purity after several distillations, at each of which it is cleared of some portion of its impurity. The still represents the corporeal body into which the spirit enters for its purification; the foreign elements represent the imperfections from which the perispirit is gradually freed, in proportion as the spirit approaches the state of relative perfection.

Grape juice provides a physical image of the different stages of the soul's purification. It contains a liquid called spirit, or alcohol, but other substances weaken it and change its nature. It reaches absolute purity only after several distillations. Each distillation removes some of its impurities. The still represents the physical body that the spirit enters to be purified. The other substances represent the imperfections from which the perispirit is gradually freed as the spirit approaches relative perfection.

197. Is the spirit of a child who dies in infancy as advanced as that of an adult?

197. Is the spirit of a child who dies in infancy as advanced as the spirit of an adult?

"He is sometimes much more so; for he may previously have lived longer and acquired more experience, especially if he be a spirit who has already made considerable progress."

"He is sometimes much more so. This is because he may have lived longer before and gained more experience, especially if he is a spirit who has already made considerable progress."

—The spirit of a child may, then, be more advanced than that of his father?

So a child's spirit may be more advanced than his father's?

"That is very frequently the case. Do you not often see examples of this superiority in your world?"

"That happens very often. Don't you often see examples of this superiority in your world?"

198. In the case of a child who has died in infancy, and without having been able to do evil, does his spirit belong to the higher degrees of the spirit-hierarchy?

198. If a child dies in infancy without having had the chance to do evil, is his spirit among the higher ranks of spirits?

"If he have done no evil, he has also done nothing good; and God does not exonerate him from the trials which he has to undergo. If such a spirit belongs to a high degree, it is not because he was a child, but because he had achieved that degree of advancement as the result of his previous existences."

"If he has done no evil, he has also done nothing good. God does not excuse him from the trials he must undergo. If such a spirit has reached a high level, it is not because he was a child. It is because he reached that level through his previous lives."

199. Why is it that life is so often cut short in childhood?

199. Why do so many lives end in childhood?

"The duration of the life of a child may be, for the spirit thus incarnated, the complement of an existence interrupted before its appointed term; and his death is often a trial or an expiation for his parents"

"A child's life may complete an existence that was cut short before its appointed time. And the child's death is often a trial or an expiation for the parents".

—What becomes of the spirit of a child who dies in infancy?

What happens to the spirit of a child who dies in infancy?

"He recommences a new existence."

"He begins a new life."

If man had but a single existence, and if, after this existence, his future state were fixed for all eternity, by what standard of merit could eternal felicity be adjudged to that half of the human race which dies in childhood, and by what right would it be exonerated from the conditions of progress, often so painful, imposed on the other half? Such an ordering could not be reconciled with the justice of God. Through the reincarnation of spirits the most absolute justice is equally meted out to all. The possibilities of the future are open to all, without exception, and without favour to any. Those who are the last to arrive have only themselves to blame for the delay. Each man must merit happiness by his own right action, as he has to bear the consequences of his own wrong-doing.

Suppose people had only one life, and their future state were fixed for eternity after that life. By what measure of merit could eternal happiness be granted to the half of humanity that dies in childhood? And by what right would they be spared the often painful conditions of progress imposed on the other half? Such an arrangement could not be reconciled with God’s justice. Through the reincarnation of spirits, the most absolute justice is given equally to all. The possibilities of the future are open to everyone, without exception or favoritism. Those who arrive last have only themselves to blame for the delay. Each person must earn happiness through their own right actions, just as they must bear the consequences of their own wrongdoing.

It is, moreover, most irrational to consider childhood as a normal state of innocence. Do we not see children endowed with the vilest instincts at an age at which even the most vicious surroundings cannot have begun to exercise any influence upon them? Do we not see many who seem to bring with them at birth cunning, falseness, perfidy, and even the instincts of thieving and murder, and this in spite of the good examples by which they are surrounded? Human law absolves them from their misdeeds, because it regards them as having acted without discernment; and it is right in doing so, for they really act instinctively rather than from deliberate intent. But whence proceed the instinctual differences observable in children of the same age, brought up amidst the same conditions, and subjected to the same influences? Whence comes this precocious perversity, if not from the inferiority of the spirit himself, since education has had nothing to do with producing it? Those who are vicious are so because their spirit has made less progress; and, that being the case, each will have to suffer the consequences of his inferiority, not on account of his wrong-doing as a child, but as the result of his evil courses in his former existences. And thus the action of providential law is the same for each, and the justice of God reaches equally to all.

It is also highly irrational to regard childhood as a naturally innocent state. Do we not see children with the vilest instincts at an age when even the worst surroundings cannot yet have influenced them? Do we not see many who seem to be born with cunning, dishonesty, treachery, and even instincts to steal and murder? And do we not see this despite the good examples around them? Human law excuses their misdeeds because it sees them as having acted without understanding. It is right to do so, because they really act on instinct rather than deliberate intent. But why do children of the same age, raised in the same conditions and exposed to the same influences, have different instincts? Where does this early wickedness come from, if not from the inferiority of the spirit itself? After all, education has had nothing to do with producing it. Those who are vicious are so because their spirit has made less progress. Each will therefore have to suffer the consequences of that inferiority. This is not because of wrongdoing as a child, but because of evil conduct in former lives. In this way, the law of providence works the same for everyone, and God's justice reaches all equally.

200. Have spirits sex?

200. Do spirits have a sex?

"Not as you understand sex; for sex, in that sense, depends on the corporeal organisation. Love and sympathy exist among them, but founded on similarity of sentiments."

"Not sex as you understand it, because sex in that sense depends on the physical body. Love and sympathy exist among them, but they are based on shared feelings."

201. Can a spirit, who has animated the body of a man, animate the body of a woman in a new existence, and vice versa?

201. Can a spirit that has inhabited a man's body inhabit a woman's body in a new life, and vice versa?

"Yes; the same spirits animate men and women."

"Yes, the same spirits give life to men and women."

202. Does a spirit, when existing in the spirit-world, prefer to be incarnated as a man or as a woman?

202. When a spirit is in the spirit world, does it prefer to be incarnated as a man or a woman?

"That is a point in regard to which a spirit is indifferent, and which is always decided in view of the trials which he has to undergo in his new corporeal life."

"A spirit does not care about that. It is always decided based on the trials he must face in his new physical life."

Spirits incarnate themselves as men or as women, because they are of no sex; and, as it is necessary for them to develop themselves in every direction, both sexes, as well as every variety of social position, furnish them with special trials and duties, and with the opportunity of acquiring experience. A spirit who had always incarnated itself as a man would only know what is known by men, and vice versa.

Spirits are born as men or women because spirits have no sex. They need to develop in every way. Both sexes and every kind of social position offer them particular trials and duties, as well as opportunities to gain experience. A spirit who had always been born as a man would know only what men know, and vice versa.

203. Do parents transmit to their children a part of their soul, or do they only give them the animal life to which another soul afterwards adds the moral life?

203. Do parents pass on part of their soul to their children? Or do they only give them animal life, to which another soul later adds moral life?

"The animal life only is given by the parents, for the soul is indivisible. A stupid father may have clever children, and vice versa."

"Parents give only animal life, because the soul cannot be divided. A stupid father may have clever children, and vice versa."

204. As we have had many existences, do our relationships extend beyond our present existence?

204. Since we have lived many lives, do our relationships extend beyond this life?

"It cannot be otherwise. The succession of their corporeal existences establishes among spirits a variety of relationships which date back from their former existences; and these relationships are often the cause of the sympathies or antipathies which you sometimes feel towards persons whom you seem to meet for the first time."

"It cannot be otherwise. Through their successive physical lives, spirits form various relationships that go back to their earlier lives. These relationships often cause the likes or dislikes you sometimes feel toward people you seem to be meeting for the first time."

205. The doctrine of reincarnation appears, to some minds, to destroy family ties, by carrying them back to periods anterior to our present existence.

205. Some people think the doctrine of reincarnation destroys family ties by tracing them back to lives before our present one.

"It extends those ties, but it does not destroy them; on the contrary, the conviction that the relationships of the present life are based upon anterior affections renders the ties between members of the same family less precarious. It makes the duties of fraternity even more imperative, because in your neighbour, or in your servant, may be incarnated some spirit who has formerly been united to you by the closest ties of consanguinity or of affection."

"It extends those ties, but it does not destroy them. On the contrary, believing that relationships in this life are based on earlier bonds of affection makes family ties more secure. It makes our duties to one another even more urgent. Your neighbor or servant may be the incarnation of a spirit once closely bound to you by blood or affection."

—It nevertheless diminishes the importance which many persons attach to their ancestry, since we may have had for our father a spirit who has belonged to a different race, or who has lived in a different social position.

Still, this makes ancestry less important than many people believe. Our father may have been a spirit who belonged to a different race or lived in a different social position.

"That is true; but this importance is usually founded on pride; for what most people honour in their ancestors is title, rank, and fortune. Many an one, who would blush to have an honest shoemaker for his grandfather, boasts of his descent from some debauchee of noble birth. But, no matter what men may say or do, they will not prevent things from going on according to the divine ordering; for God has not regulated the laws of nature to meet the demands of human vanity."

"That is true. But the importance people place on their ancestors usually comes from pride. Most people admire their ancestors for their titles, rank, and wealth. Many people would be ashamed to have an honest shoemaker as a grandfather. Yet they boast of being descended from a nobleman who lived a life of excess. But no matter what people say or do, things will continue according to God's ordering. God has not made the laws of nature to satisfy human vanity."

206. If there be no filiation among the spirits successively incarnated as the descendants of the same family, does it follow that it is absurd to honour the memory of one's ancestors?

206. If spirits born successively into the same family are not related, does that mean it is absurd to honor the memory of one's ancestors?

"Assuredly not; for one ought to rejoice in belonging to a family in which elevated spirits have been incarnated. Although spirits do not proceed from one another, their affection for those who are related to them by family-ties is none the less real; for they are often led to incarnate themselves in such and such a family by pre-existing causes of sympathy, and by the influence of attractions due to relationships contracted in anterior lives. But you may be very sure that the spirits of your ancestors are in no way gratified by the honours you pay to their memory from a sentiment of pride. Their merits, however great they may have been, can only add to your deserts by stimulating your efforts to follow the good examples they may have given you; and it is only through this emulation of their good qualities that your remembrance can become for them not only agreeable but useful also."

“Certainly not. You should rejoice in belonging to a family in which elevated spirits have been incarnated. Although spirits do not descend from one another, their affection for their family members is still real. They are often drawn to incarnate in a particular family by existing bonds of sympathy. They are also drawn by relationships formed in earlier lives. But you can be sure that your ancestors’ spirits take no pleasure in honors paid to their memory out of pride. However great their merits, those merits can add to your own worth only by inspiring you to follow their good examples. Only by striving to emulate their good qualities can you make your remembrance both pleasant and useful to them.”

207. Parents often transmit physical resemblance to their children; do they also transmit to them moral resemblance?

207. Children often look like their parents. Do they also resemble them morally?

"No; because they have different souls or spirits. The body proceeds from the body, but the spirit does not proceed from any other spirit. Between the descendants of the same race there is no other relationship than that of consanguinity."

“No, because they have different souls or spirits. The body comes from another body, but the spirit does not come from another spirit. Descendants of the same race are related only by blood.”

—What is the cause of the moral resemblance that sometimes exists between parents and children?

What causes parents and children to sometimes have similar moral values?

"The attractive influence of moral sympathy, which brings together spirits who are animated by similar sentiments and tendencies."

"The attraction of moral sympathy, which brings together spirits with similar feelings and tendencies."

208. Are the spirits of the parents without influence upon the spirit of their child after its birth?

208. Do the parents' spirits have no influence on their child's spirit after birth?

"They exercise, on the contrary, a very great influence upon it. As we have already told you, spirits are made to conduce to one another's progress. To the spirits of the parents is confided the mission of developing those of their children by the training they give to them; it is a task which is appointed to them, and which they cannot without guilt fail to fulfil"

"On the contrary, they have a very great influence on it. As we have already told you, spirits are meant to help one another progress. Parents' spirits are entrusted with developing their children's spirits through the training they give them. This task is assigned to them, and they are guilty if they fail to carry it out"

209. How is it that good and virtuous parents often give birth to children of perverse and evil nature? In other words, how is it that the good qualities of the parents do not always attract to them, through sympathy, a good spirit to animate their child?

209. Why do good and virtuous parents often have children with perverse and evil natures? In other words, why do the parents’ good qualities not always attract a good spirit, through sympathy, to inhabit their child?

"A wicked spirit may ask to be allowed to have virtuous parents, in the hope that their counsels may help him to amend his ways; and God often confides such an one to the care of virtuous persons, in order that he may be benefited by their affection and care."

"A wicked spirit may ask to have virtuous parents, hoping their advice will help him change his ways. God often places such a spirit in the care of virtuous people so he can benefit from their love and care."

210. Can parents, by their intentions and their prayers, attract a good spirit into the body of their child, instead of an inferior spirit?

210. Can parents, through their intentions and prayers, attract a good spirit into their child's body instead of an inferior spirit?

"No; but they can improve the spirit of the child whom they have brought into the world, and who is confided to them for that purpose. It is their duty to do this; but bad children are often sent as a trial for the improvement of the parents also."

"No, but parents can improve the spirit of the child they have brought into the world. The child is entrusted to them for that purpose. It is their duty to do this. But bad children are often sent as a trial to help the parents improve as well."

211. What is the cause of the similarity of character so often existing among brothers, especially between twins?

211. Why do brothers, especially twins, so often have similar characters?

"The sympathy of two spirits who are attracted by the similarity of their sentiments, and who are happy to be together"

"The bond between two spirits who are drawn to each other by their similar feelings, and who are happy together"

212. In children whose bodies are joined together, and who have some of their organs in common, are there two spirits,—that is to say, two souls?

212. When children are joined at the body and share some organs, are there two spirits, or two souls?

"Yes; but their resemblance to one another often makes them seem to you as though there were but one."

"Yes, but they often resemble one another so closely that they seem to you like just one."

213. Since spirits incarnate themselves in twins from sympathy, whence comes the aversion that is sometimes felt by twins for one another?

213. Since spirits incarnate as twins because they feel an affinity for each other, why do twins sometimes dislike one another?

"It is not a rule that only sympathetic spirits are incarnated as twins. Bad spirits may have been brought into this relation by their desire to struggle against each other on the stage of corporeal life."

"Twins are not always spirits who feel sympathy for each other. Bad spirits may become twins because they want to struggle against each other in physical life."

214. In what way should we interpret the stories of children fighting in their mother's womb?

214. How should we understand stories of children fighting in their mother's womb?

"As a figurative representation of their hatred to one another, which, to indicate its inveteracy, is made to date from before their birth. You rarely make sufficient allowance for the figurative and poetic element in certain statements."

"As a figurative representation of their hatred for one another. It is said to date from before their birth to show how deeply rooted it is. You rarely make enough allowance for the figurative and poetic elements in certain statements."

215. What is the cause of the distinctive character which we observe in each people?

215. What causes each people to have its own distinctive character?

"Spirits constitute different families, formed by the similarity of their tendencies, which are more or less purified according to their elevation. Each people is a great family formed by the assembling together of sympathetic spirits. The tendency of the members of these families to unite together is the source of the resemblance which constitutes the distinctive character of each people. Do you suppose that good and benevolent spirits would seek to incarnate themselves among a rude and brutal people? No; spirits sympathise with masses of men as they sympathise with individuals. They go to the region of the earth with which they are most in harmony."

"Spirits form different families based on their shared tendencies. These tendencies are more or less pure, depending on the spirits' level of elevation. Each people is a great family formed by the gathering of kindred spirits. Members of these families tend to unite, giving each people its distinctive character. Do you suppose good and benevolent spirits would seek to incarnate among a rude and brutal people? No. Spirits feel an affinity with groups of people, just as they do with individuals. They go to the region of the earth with which they are most in harmony."

216. Does a spirit, in his new existence, retain any traces of the moral character of his former existences?

216. In a new life, does a spirit retain any traces of its moral character from previous lives?

"Yes, he may do so; but, as he improves, he changes. His social position, also, may be greatly changed in his successive lives. If, having been a master in one existence, he becomes a slave in another, his tastes will be altogether different, and it would be difficult for you to recognise him. A spirit being the same in his various incarnations, there may be certain analogies between the manifestations of character in his successive lives; but these manifestations will, nevertheless, be modified by the change of conditions and habits incident to each of his new corporeal existences, until, through the ameliorations thus gradually effected, his character has been completely changed, he who was proud and cruel becoming humble and humane through repentance and effort."

"Yes, he may do so, but he changes as he improves. His social position may also change greatly from one life to the next. If he was a master in one life and becomes a slave in another, his tastes will be completely different. You would find it difficult to recognize him. The spirit remains the same across his various incarnations. So there may be some similarities in how his character appears in successive lives. But these expressions of character will still be shaped by the different conditions and habits of each new physical life. Through these gradual improvements, his character is eventually completely changed. Through repentance and effort, someone who was proud and cruel becomes humble and humane."

217. Does a man, in his different incarnations, retain any traces of the physical character of his preceding existences?

217. In his different incarnations, does a man retain any traces of the physical traits of his previous lives?

"The body is destroyed, and the new one has no connection with the old one. Nevertheless, the spirit is reflected in the body; and although the body is only matter, yet, being modelled on the capacities of the spirit, the latter impresses upon it a certain character that is more particularly visible in the face, and especially in the eyes, which have been truly declared to be the mirror of the soul—that is to say, that the face reflects the soul more especially than does the rest of the body. And this is so true that a very ugly face may please when it forms part of the envelope of a good, wise, and humane spirit; while, on the other hand, very handsome faces may cause you no pleasurable emotion, or may even excite a movement of repulsion. It might seem, at first sight, that only well-made bodies could be the envelopes of good spirits, and yet you see every day virtuous and superior men with deformed bodies. Without there being any very marked resemblance between them, the similarity of tastes and tendencies may, therefore, give what is commonly called a family-likeness to the corporeal bodies successively assumed by the same spirit."

"The body is destroyed, and the new body has no connection with the old one. Nevertheless, the spirit is reflected in the body. Although the body is only matter, it is shaped by the spirit's capacities. The spirit gives the body a certain character, which is most visible in the face, especially in the eyes. The eyes have rightly been called the mirror of the soul. In other words, the face reflects the soul more clearly than the rest of the body. This is so true that a very ugly face may please us if it belongs to a good, wise, and humane spirit. On the other hand, very handsome faces may give us no pleasure or may even repel us. At first, it might seem that only well-formed bodies could house good spirits. Yet every day we see virtuous and superior men with deformed bodies. So, even without any striking resemblance, similar tastes and tendencies may give the bodies a spirit takes on in succession what is commonly called a family-likeness."

The body with which the soul is clothed in a new incarnation not having any necessary connection with the one which it has quitted (since it may belong to quite another race), it would be absurd to infer a succession of existences from a resemblance which may be only fortuitous; but, nevertheless, the qualities of the spirit often modify the organs which serve for their manifestations, and impress upon the countenance, and even on the general manner, a distinctive stamp. It is thus that an expression of nobility and dignity may be found under the humblest exterior, while the fine clothes of the grandee are often unable to hide the baseness and ignominy of their wearer. Some persons, who have risen from the lowest position, adopt without effort the habits and manners of the higher ranks, and seem to have returned to their native element; while others, notwithstanding their advantages of birth and education, always seem to be out of their proper place in refined society. How can these facts be explained unless as a reflex of what the spirit has been in his former existences?

The body a soul takes in a new incarnation has no necessary connection with the one it has left. It may belong to an entirely different race. So it would be absurd to infer a succession of lives from a resemblance that may be accidental. Nevertheless, a spirit’s qualities often change the organs through which they are expressed. They leave a distinctive mark on the face and even on a person’s general manner. Thus, nobility and dignity may show through the humblest appearance. Yet the fine clothes of a nobleman often cannot hide the baseness and disgrace of the person wearing them. Some people rise from the lowest positions and effortlessly adopt the habits and manners of the upper classes. They seem to have returned to their natural element. Others, despite their advantages of birth and education, always seem out of place in refined society. How can these facts be explained except as a reflection of what the spirit was in previous lives?

218. Does a spirit retain, when incarnated, any trace of the perceptions he has had, and the knowledge he had acquired, in its former existences?

218. When a spirit is incarnated, does it retain any trace of the perceptions and knowledge it gained in previous lives?

"There remains with him a vague remembrance, which gives him what you call innate ideas."

"He retains a vague memory, which gives him what you call innate ideas."

—Then the theory of innate ideas is not a chimera?

Then the theory of innate ideas is not just a fantasy?

"No; the knowledge acquired in each existence is not lost. A spirit, when freed from matter, always remembers what he has learned. He may, during incarnation, forget partially and for a time, but the latent intuition which he preserves of all that he has once known aids him in advancing.

"No, the knowledge gained in each life is not lost. A spirit freed from matter always remembers what he has learned. During incarnation, he may partly forget it for a time. But he retains a hidden intuition of all he has ever known, and this helps him progress.

Were it not for this intuition of past acquisitions, he would always have to begin his education over again. A spirit, at each new existence, takes his departure from the point at which he had arrived at the close of his preceding existence."

Without this intuition of what he had learned before, he would always have to begin his education again. In each new life, a spirit starts from where he left off at the end of his previous life."

219. If that be the case, there must be a very close connection between two successive existences?

219. If that is the case, must there be a very close connection between two successive lives?

"That connection is not always so close as you might suppose it to be; for the conditions of the two existences are often very different, and, in the interval between them, the spirit may have made considerable progress."—(216)

"That connection is not always as close as you might think. The conditions of the two existences are often very different, and the spirit may have made considerable progress between them." (216)

220. What is the origin of the extraordinary faculties of those individuals who, without any preparatory study, appear to possess intuitively certain branches of knowledge, such as languages, arithmetic, &c.?

220. Where do some people get their extraordinary abilities? Without any prior study, they seem to know subjects such as languages and arithmetic intuitively.

"The vague remembrance of their past; the result of progress previously made by the soul, but of which it has no present consciousness. From what else could those intuitions be derived? The body changes, but the spirit does not change, although he changes his garment."

"A vague memory of their past, resulting from progress the soul made before but is not now aware of. Where else could those intuitions come from? The body changes, but the spirit does not, although he changes his clothing."

221. In changing our body, can we lose certain intellectual faculties, as, for instance, the taste for an art?

221. When we change bodies, can we lose certain intellectual abilities, such as a taste for an art?

"Yes, if you have sullied that faculty, or made a bad use of it. Moreover, an intellectual faculty may be made to slumber during an entire existence, because the spirit wishes to exercise another faculty having no connection with the one which, in that case, remains latent, but will come again into play in a later existence."

"Yes, if you have corrupted that ability or misused it. Also, an intellectual ability may lie dormant for an entire lifetime. This may happen because the spirit wishes to exercise another, unrelated ability. The dormant ability will become active again in a later lifetime."

222. Is it to a retrospective remembrance that are due the instinctive sentiment of the existence of God, and the presentiment of a future life, which appear to be natural to man, even in the savage state?

222. Do memories of the past explain the instinctive belief in God and the sense of a future life? These seem natural to people, even in a primitive state.

"Yes, to a remembrance which man has preserved of what he knew as a spirit before he was incarnated; but pride often stifles this sentiment."

"Yes, it comes from a memory people retain of what they knew as spirits before they were incarnated. But pride often suppresses this feeling."

—Is it to this same remembrance that are due certain beliefs analogous to spiritist doctrine, which are found among every people?

Does this same remembrance explain why every people has beliefs similar to spiritist doctrine?

"That doctrine is as old as the world, and is, therefore, to be found everywhere; a ubiquity which proves it to be true. The incarnate spirit, preserving the intuition of his state as a spirit, possesses an instinctive consciousness of the invisible world; but this intuition is often perverted by prejudices, and debased by the admixture of superstitions resulting from ignorance."

“That doctrine is as old as the world, so it can be found everywhere. Its presence everywhere proves that it is true. A spirit in a body retains an intuitive sense of its state as a spirit. It has an instinctive awareness of the invisible world. But prejudice often distorts this intuition, and superstitions born of ignorance corrupt it.”