Spirits' Intervention in the Physical World

456. Do spirits see everything that we do?

456. Do spirits see everything we do?

"They can do so if they choose, since they are incessantly around you. But, practically, each spirit sees only those things to which he directs his attention; for he pays no heed to those which do not interest him."

"They can do so if they choose, since they are always around you. But in practice, each spirit sees only what he pays attention to. He ignores things that do not interest him."

457. Can spirits see our most secret thoughts?

457. Can spirits see our most secret thoughts?

"They often see what you would fain hide from yourselves; neither acts nor thoughts can be hidden from them."

"They often see what you would rather hide from yourselves. You cannot hide your actions or thoughts from them."

—It would appear, then, to be more easy to hide a thing from a person while living than to hide it from that same person after his death?

Would it seem, then, that hiding something from a person is easier while they are alive than after they die?

"Certainly; and when you fancy yourselves to be hidden from every eye, you have often a crowd of spirits around you, and watching you."

"Certainly. Even when you think you are hidden from every eye, a crowd of spirits is often around you, watching you."

458. What is thought of us by the spirits who are about us, and observing us?

458. What do the spirits around us think of us as they observe us?

"That depends on the quality of the spirits themselves. Frivolous spirits enjoy the little annoyances they cause you, and laugh at your fits of impatience. Graver spirits pity your imperfections, and endeavour to aid you to cure yourselves of them."

"That depends on the nature of the spirits themselves. Frivolous spirits enjoy causing you small annoyances and laugh when you lose patience. More serious spirits pity your imperfections and try to help you overcome them."

459. Do spirits influence our thoughts and our actions?

459. Do spirits influence our thoughts and actions?

"Their influence upon them is greater than you suppose, for it is very often they who direct both."

"Their influence on them is greater than you think, because they very often direct both."

460. Have we some thoughts that originate with ourselves, and others that are suggested to us?

460. Do some of our thoughts come from ourselves, while others are suggested to us?

"Your soul is a spirit who thinks. You must have observed that many thoughts, and frequently very opposite ones, come into your mind in reference to the same subject, and at the same time. In such cases, some of them are your own, and some are ours. This is the cause of your uncertainties, because you have thus in your mind two ideas that are opposed to each other."

"Your soul is a spirit that thinks. You must have noticed that many thoughts about the same subject can come to mind at once. Often, these thoughts are completely opposed to one another. In such cases, some thoughts are your own, and some are ours. This is why you feel uncertain. You have two opposing ideas in your mind at the same time."

461. How can we distinguish between the thoughts which are our own and those which are suggested to us?

461. How can we tell which thoughts are our own and which are suggested to us?

"When a thought is suggested, it is like a voice speaking to you. Your own thoughts are generally those which first occur to you. In point of fact, this distinction is not of much practical importance for you, and it is often better for you not to be able to make it. Man's action is thus left in greater freedom. If he decides for the right road, he does so more spontaneously; if he takes the wrong one, he is more distinctly responsible for his mistake."

"When a thought is suggested to you, it is like a voice speaking to you. Your own thoughts are generally the ones that come to you first. In practice, this distinction is not very important to you. It is often better if you cannot tell the difference. This leaves you freer to act. If you choose the right path, you do so more spontaneously. If you take the wrong path, you are more clearly responsible for your mistake."

462. Do men of intelligence and genius always draw their ideas from their own minds?

462. Do intelligent and brilliant men always get their ideas from their own minds?

"Their ideas sometimes come from their own spirit; but they are often suggested to them by other spirits who judge them to be capable of understanding them, and worthy of transmitting them. When they do not find the required ideas in themselves, they make an unconscious appeal for inspiration; a sort of evocation that they make without being aware of what they are doing."

"Their ideas sometimes come from their own spirit. But other spirits often suggest ideas to them. These spirits believe they can understand the ideas and are worthy of passing them on. When they cannot find the ideas they need within themselves, they unconsciously call for inspiration. This is a kind of evocation they make without knowing it."

If it were useful for us to be able to distinguish clearly between our own thoughts and those which are suggested to us, God would have given us the means of doing so, as he has given us that of distinguishing between day and night. When a matter has been left by Providence in a state of vagueness, it has been left so because it is better for us.

If it were useful for us to distinguish clearly between our own thoughts and those suggested to us, God would have given us a way to do so. He has given us a way to distinguish day from night. When Providence leaves a matter unclear, it is because that is better for us.

463. It is sometimes said that our first thought is always the best,—is this true?

463. People sometimes say that our first thought is always the best. Is that true?

"It may be good or bad according to the nature of the incarnated spirit. It is always well to listen to good inspirations."

"It may be good or bad, depending on the nature of the incarnated spirit. It is always good to listen to good inspirations."

464. How can we ascertain whether a suggested thought comes from a good spirit or from an evil one?

464. How can we tell whether a suggested thought comes from a good spirit or an evil one?

"Study its quality. Good spirits give only good counsels. It is for you to distinguish between the good and the bad."

"Examine its quality. Good spirits give only good advice. It is up to you to tell good advice from bad."

465. To what end do imperfect spirits incite us to evil?

465. Why do imperfect spirits urge us to do evil?

"To make you suffer as they do themselves."

"To make you suffer as they do."

—Does that lessen their own sufferings?

Does that lessen their own suffering?

"No; but they do so from jealousy of those who are happier than themselves."

"No, but they do so because they are jealous of those who are happier than they are."

—What kind of sufferings do they wish to make us undergo?

What kind of suffering do they want to make us endure?

"Those which result from being of an inferior order, and far removed from God."

"Those that result from being of a lower order and far from God."

466. Why does God permit spirits to incite us to evil?

466. Why does God allow spirits to tempt us to do evil?

"Imperfect spirits are used by Providence as instruments for trying men's faith and constancy in well-doing. You, being a spirit, must advance in the knowledge of the infinite. It is for this end that you are made to pass through the trials of evil in order to attain to goodness. Our mission is to lead you into the right road. When you are acted upon by evil influences, it is because you attract evil spirits to you by your evil desires, for evil spirits always come to aid you in doing the evil you desire to do; they can only help you to do wrong when you give way to evil desires. If you are inclined to commit murder, you will have about you a swarm of spirits who will keep this inclination alive in you; but you will also have others about you who will try to influence you for good, which restores the balance, and leaves you the master of your decision."

"Providence uses imperfect spirits to test people's faith and perseverance in doing good. As a spirit, you must grow in your knowledge of the infinite. To do this, you must face the trials of evil in order to reach goodness. Our mission is to guide you onto the right path. Evil influences affect you because your evil desires attract evil spirits. These spirits always come to help you do the evil you desire. They can help you do wrong only when you give in to evil desires. If you are inclined to commit murder, a swarm of spirits will surround you and keep that inclination alive. But other spirits will also surround you and try to influence you toward good. This restores the balance and leaves you in control of your decision."

It is thus that God leaves to our conscience the choice of the road we decide to follow, and the liberty of yielding to one or other of the opposing influences that act upon us.

In this way, God leaves it to our conscience to choose our path. He also gives us the freedom to yield to either of the opposing influences acting on us.

467. Can we free ourselves from the influence of the spirits who incite us to evil?

467. Can we free ourselves from the influence of spirits who encourage us to do evil?

"Yes; for they only attach themselves to those who attract them by the evil nature of their thoughts and desires."

"Yes, because they only attach themselves to people whose evil thoughts and desires attract them."

468. Do spirits, whose influence is repelled by our will, renounce their temptations?

468. When we use our will to resist the influence of spirits, do they stop tempting us?

"What else can they do? When they see that they cannot accomplish their aim, they give up the attempt; but they continue to watch for a favourable moment, as the cat watches for the mouse."

"What else can they do? When they see they cannot achieve their goal, they give up the attempt. But they keep watching for a favorable moment, as a cat watches for a mouse."

469. By what means can we neutralise the influence of evil spirits?

469. How can we neutralize the influence of evil spirits?

"By doing only what is right, and putting all your trust in God, you repel the influence of inferior spirits, and prevent them from obtaining power over you. Take care not to listen to the suggestions of spirits who inspire you with evil thoughts, stir up discord among you, and excite in you evil passions. Distrust especially those who flatter your pride, for, in so doing, they attack you on your weakest side. This is why Jesus makes you say in the Lord's Prayer, 'Let us not succumb to temptation, but deliver us from evil.'"

"By doing only what is right and putting all your trust in God, you repel the influence of inferior spirits. You also prevent them from gaining power over you. Be careful not to listen to spirits who suggest evil thoughts, stir up conflict among you, and arouse evil passions in you. Be especially wary of those who flatter your pride, because they are attacking you where you are weakest. This is why Jesus makes you say in the Lord's Prayer, 'Let us not give in to temptation, but deliver us from evil.'"

470. Have the spirits who seek to lead us into evil, and who thus put our firmness in rectitude to the proof, received a mission to do this; and, if so, are they responsible for the accomplishment of such a mission?

470. Have the spirits who try to lead us into evil been given a mission to do so? By doing this, they test our determination to do what is right. If they have such a mission, are they responsible for carrying it out?

"No spirit ever receives a mission to do evil; when he does it, he does it of his own will, and, therefore, undergoes the consequences of his wrong-doing. God may let him take his evil way, in order to try you; but He does not command him to do so, and it is for you to repel him."

"No spirit is ever given a mission to do evil. When he does evil, he does it by his own choice and suffers the consequences. God may let him follow his evil path to test you. But God does not command him to do so, and it is up to you to resist him."

471. When we feel a sensation of vague anxiety, of undefinable uneasiness, or of interior satisfaction, without any assignable cause, do these sensations proceed simply from our physical state?

471. Sometimes we feel vague anxiety, unexplained uneasiness, or inner satisfaction for no apparent reason. Do these feelings come solely from our physical condition?

"They are almost always an effect of the communications which you unconsciously receive from the spirits about you, or which you have received from them during your sleep."

"They are almost always the result of messages you unconsciously receive from the spirits around you, either while awake or asleep."

472. When spirits wish to excite us to evil, do they merely take advantage of the circumstances in which we find ourselves, or can they themselves bring about the circumstances which may favour their designs?

472. When spirits want to tempt us to do evil, do they simply take advantage of our circumstances? Or can they also create circumstances that help them achieve their aims?

"They take advantage of the occurrence of any favourable circumstances, but they also often bring them about, by urging you on, without your being aware of it, towards the object of your unwise desire. Thus, for instance, a man picks up a roll of bank-notes by the wayside. You must not imagine that spirits have brought this money to this particular spot, but they may have suggested to the man the idea of going that way; and, when he has found the money, they may suggest to him the idea of taking possession of it, while others suggest to him the idea of restoring it to its rightful owner. It is thus in all other temptations."

"They take advantage of favorable circumstances, but they also often bring them about. They do this by urging you toward the object of your unwise desire without your being aware of it. For example, a man picks up a roll of banknotes by the roadside. You must not imagine that spirits brought the money to that particular spot. But they may have suggested that the man take that route. Once he finds the money, they may suggest that he keep it. Other spirits may suggest that he return it to its rightful owner. It is the same with all other temptations."

473. Can a spirit temporarily assume the envelope of a living person—that is to say, can he introduce himself into an animate body, and act in the room and place of the spirit incarnated in it?

473. Can a spirit temporarily take over a living person’s body? In other words, can he enter the body and act in place of the spirit inhabiting it?

"A spirit does not enter into a body as you enter into a house. He assimilates himself to an incarnate spirit who has the same defects and the same qualities as himself, in order that they may act conjointly; but it is always the incarnate spirit who acts at his pleasure on the matter with which he is clothed. No other spirit can substitute himself in the place of the spirit who is incarnated in a given body, for a spirit is indissolubly united with his body until the arrival of the hour that has been appointed by Providence for the termination of his material existence."

"A spirit does not enter a body as you enter a house. It joins with an incarnate spirit who has the same faults and qualities, so that they can act together. But the incarnate spirit always acts as it chooses on the matter that makes up its body. No other spirit can take the place of the spirit incarnated in a given body. A spirit remains inseparably united with its body until the time Providence has appointed for its material life to end."

474. If there be no such thing as "possession," in the ordinary sense of that term—that is to say, cohabitation of two spirits in the same body—is it possible for one soul to find itself dominated, subjugated, obsessed by another soul to such a point as that its will is, so to say, paralysed?

474. Suppose there is no such thing as "possession" in the ordinary sense, meaning two spirits sharing the same body. Can one soul be dominated, subjugated, or obsessed by another soul to the point that its will is, so to speak, paralyzed?

"Yes; and it is this domination which really constitutes what you call possession. But you must understand that this domination is never established without the participation of the spirit who is subjected to it, either through his weakness¹³ or his free-will. Men have often mistaken for cases of possession what were really cases of epilepsy or madness, demanding the help of the physician rather than of the exorciser."

"Yes. This domination is what you call possession. But understand that it never happens without the participation of the spirit subjected to it. The spirit participates either through weakness¹³ or by choice. People have often mistaken epilepsy or madness for possession. These cases needed a doctor rather than an exorcist."

The word possession, in its common acceptation, presupposes the existence of demons—that is to say, of a category of beings of a nature essentially evil, and the cohabitation of one of those beings with the soul of a man in the body of the latter. Since there are no such beings as demons in the sense just defined, and since two spirits cannot inhabit simultaneously the same body, there is no such thing as "possession" in the sense commonly attributed to that word. The word possessed should only be understood as expressing the state of absolute subjection to which a soul in flesh may be reduced by the imperfect spirits under whose domination it has fallen.

The word possession, as commonly understood, assumes that demons exist. It assumes they are beings whose nature is entirely evil. It also assumes that one of these beings shares a man's body with his soul. But demons do not exist in the sense just defined, and two spirits cannot inhabit the same body at once. So there is no such thing as "possession" in the usual sense of the word. The word possessed should only describe the state of absolute submission that a soul in a body may fall into. This happens when imperfect spirits gain control over it.

475. Can a soul, of its own motion, drive away the evil spirits by whom it is thus obsessed, and free itself from their domination?

475. Can a soul, on its own, drive away the evil spirits obsessing it and free itself from their control?

"You can always shake off a yoke if you are firmly resolved to do so."

"You can always free yourself from oppression if you are firmly determined to do so."

476. Might not the fascination exercised by the evil spirit be so complete that the person subjugated should be unaware of it; and, in such a case, might not a third person be able to put an end to the subjection? And what course should be taken by the latter to that end?

476. Could an evil spirit’s influence be so strong that the person under its control is unaware of it? If so, could someone else end the spirit’s control? What should that person do to end it?

"The will-power of an upright man may be useful by attracting the co-operation of good spirits in the work of deliverance; for the more upright a man is, the more power he possesses, both over imperfect spirits to drive them away, and over good ones to draw them nearer. Nevertheless, even the best of men would be powerless in such a case, unless the subjugated person lent himself to the efforts made on his behalf, for there are persons who take delight in a state of dependance which panders to their depraved tastes and desires. In no case can one who is impure in heart exercise any liberating influence, for he is despised by the good spirits, and the bad ones stand in no awe of him."

"The willpower of an upright man may help free the person by attracting the cooperation of good spirits. The more upright a man is, the more power he has to drive away imperfect spirits and draw good spirits closer. Even the best of men, however, would be powerless unless the person under control cooperated with the efforts to help him. Some people delight in a state of dependence that indulges their depraved tastes and desires. No one with an impure heart can ever have a liberating influence. Good spirits despise him, and bad spirits do not fear him."

477. Have formulas of exorcism any power over bad spirits?

477. Do exorcism formulas have any power over bad spirits?

"No; when bad spirits see anyone seriously endeavouring to act upon them by such means, they laugh at him, and persist in their obsession."

"No. When bad spirits see someone seriously trying to influence them by such means, they laugh at him and continue their obsession."

478. Persons who are well-intentioned are sometimes obsessed; what are the best means of getting rid of obsessing spirits?

478. Well-intentioned people are sometimes troubled by spirits. What are the best ways to get rid of these spirits?

"To tire out their patience, to give no heed to their suggestions, to show them that they are losing their time. When they see that they can do nothing, they go away."

"Wear out their patience. Ignore their suggestions and show them they are wasting their time. When they see that they can do nothing, they leave."

479. Is prayer efficacious as a means of putting an end to obsession?

479. Can prayer help bring obsession to an end?

"Prayer is always an efficacious means of obtaining help; but you must remember that the muttering of certain words will not suffice to obtain what you desire. God helps those who help themselves, but not those who limit their action to asking for help. It is therefore necessary for the person obsessed to do his utmost to cure himself of the defects which attract evil spirits to him."

"Prayer is always an effective way to obtain help. But remember that merely repeating certain words will not get you what you want. God helps those who help themselves, but not those who only ask for help. Therefore, a person troubled by evil spirits must do their utmost to overcome the faults that attract those spirits."

480. What is to be thought of the casting out of devils, spoken of in the Gospels?

480. What should we think of the casting out of devils described in the Gospels?

"That depends on the meaning you attach to the word devil. If you mean by that term a bad spirit who subjugates a human being, it is evident that, when his influence is destroyed, he will really be driven away. If you attribute a malady to the devil, you may say, when you have cured the malady, that you have driven the devil away. A statement may be true or false, according to the meaning attributed to certain words. The most weighty truths may appear absurd when you look only at the form under which they are presented, and when an allegory is taken for a fact. Get this principle well into your mind, and keep it there; for it is of universal application."

"That depends on what you mean by devil. If you mean an evil spirit that controls a person, then destroying its influence really does drive it away. If you blame an illness on the devil, you can say you have driven the devil away when you cure it. A statement can be true or false depending on what certain words mean. Even the most important truths can seem absurd if you look only at how they are expressed or mistake an allegory for a fact. Learn this principle well and keep it in mind. It applies everywhere."

481. Do spirits play a part in the phenomena exhibited by the individuals designated under the name of convulsionaries?

481. Do spirits play a part in the phenomena displayed by people known as convulsionaries?

"Yes, a very important one, as does also the agent that you call magnetism, whether employed by human beings or by spirits; for this agent is the original source of those phenomena. But charlatanism has often exaggerated those effects, and made them a matter of speculation, which has brought them into ridicule."

"Yes, a very important one. The force you call magnetism also plays a very important role, whether used by humans or spirits. For magnetism is the original source of those phenomena. But charlatans have often exaggerated its effects and used them for profit, bringing them into ridicule."

—What is generally the nature of the spirits who help to produce phenomena of this kind?

What are the spirits who help produce phenomena like this generally like?

"Of slight elevation. Do you suppose that spirits of high degree would waste their time in such a way?"

"Of a low level. Do you think spirits of a high level would waste their time that way?"

482. How can a whole population be suddenly thrown into the abnormal state of convulsions and crises?

482. How can an entire population suddenly fall into an abnormal state of convulsions and crises?

"Through sympathy. Moral dispositions are sometimes exceedingly contagious. You are not so ignorant of the effects of human magnetism as not to understand this, and also the part that certain spirits would naturally take in such occurrences, through sympathy with those by whom they are produced."

"Through sympathy. Moral dispositions are sometimes extremely contagious. You know enough about the effects of human magnetism to understand this. You can also understand the part certain spirits would naturally play in such events, through sympathy with those who cause them."

Among the strange peculiarities remarked in convulsionaries, several are evidently identical with those of which somnambulism and mesmerism offer numerous examples—viz., physical insensibility, thought-reading, sympathetic transmission of sensations, &c. It is therefore impossible to doubt that these crisiacs are in a sort of waking somnambulism, determined by the influence which they unwittingly exercise upon each other. They are at once mesmerisers and mesmerised, unconsciously to themselves.

Some strange features observed in convulsionaries are clearly identical to those seen in many cases of somnambulism and mesmerism. These include physical insensitivity, thought-reading, and the sympathetic transmission of sensations, among others. Therefore, there can be no doubt that these crisiacs are in a kind of waking somnambulism. This state is caused by the influence they unknowingly have on one another. They are both mesmerizers and mesmerized, without realizing it.

483. What is the cause of the physical insensibility sometimes remarked in convulsionaries, and sometimes, also, in other persons, when subjected to the most atrocious tortures?

483. Why do people experiencing convulsions, and sometimes others, feel no physical pain when subjected to the most horrific torture?

"In some cases it is simply an effect of human magnetism, which acts upon the nervous system in the same manner as do certain substances. In other cases, mental excitement deadens the sensibility of the organism, the life seeming to retire from the body in order to concentrate itself in the spirit. Have you not observed that, when the spirit is intensely occupied with any matter, the body neither feels, nor sees, nor hears?"

"In some cases, it is simply an effect of human magnetism. Human magnetism affects the nervous system much like certain substances do. In other cases, mental excitement dulls the body's sensitivity. Life seems to withdraw from the body and concentrate itself in the spirit. Have you noticed that when the spirit is deeply focused on something, the body neither feels, sees, nor hears?"

The excitement of fanaticism and enthusiasm often offer, on the part of persons subjected to a violent death, examples of a calmness and coolness that could hardly triumph over excruciating pain unless the sensibility of the patient were neutralised by a sort of moral anesthesia. We know that, in the heat of battle, a severe wound is often received without being perceived; whilst, under ordinary circumstances, a mere scratch is felt acutely.

The excitement of fanaticism and enthusiasm often leads people facing violent deaths to show remarkable calm and composure. They could hardly endure the agonizing pain unless their sensitivity were dulled by a kind of moral anesthesia. We know that, in the heat of battle, a person often receives a severe wound without noticing it. Yet under ordinary circumstances, even a scratch is felt sharply.

Since the production of these phenomena is due, in part, to the action of physical causes, in part to that of spirits, it may be asked how it can have been possible for the civil authorities, in certain cases, to put a stop to them? The reason of this is, however, very simple. The action of spirits, in these cases, is only secondary; they do nothing more than take advantage of a natural tendency. The public authorities did not suppress this tendency, but the cause which kept up and stimulated it, thus reducing it from a state of activity to one of latency; and they were right in so doing, because the matter was giving rise to abuses and scandal. Such intervention, nevertheless, is powerless in cases where the action of spirits is direct and spontaneous.

These phenomena are caused partly by physical forces and partly by spirits. So how could the civil authorities have stopped them in certain cases? The reason is simple. In these cases, spirits play only a secondary role. They merely take advantage of a natural tendency. The authorities did not suppress that tendency. Instead, they suppressed the cause that sustained and stimulated it, making the tendency dormant rather than active. They were right to do so, because the matter was giving rise to abuses and scandal. Such intervention, however, is powerless when spirits act directly and spontaneously.

484. Do spirits affectionally prefer certain persons?

484. Do spirits feel more affection for some people than for others?

"Good spirits sympathise with all men who are good, or susceptible of amelioration; inferior spirits, with men who are bad, or who may become such. The attachment, in both cases, is a consequence of the similarity of sentiment."

"Good spirits sympathize with all people who are good or capable of improving. Inferior spirits sympathize with people who are bad or may become bad. In both cases, the attachment results from shared feelings."

485. Is the affection of certain spirits for certain persons exclusively one of sentiment?

485. Is the affection some spirits have for certain people purely emotional?

"True affection has nothing of carnality; but, when a spirit attaches himself to a living person, it is not always through affection only; for there may also be in that attachment a reminiscence of human passions."

"True affection has nothing sexual about it. But when a spirit becomes attached to a living person, affection is not always the only reason. The attachment may also carry traces of human passions."

486. Do spirits take an interest in our misfortunes and our prosperity? Those who wish us well, are they grieved by the ills we undergo during life?

486. Do spirits care about our misfortunes and our prosperity? Are those who wish us well saddened by the hardships we suffer in life?

"Good spirits do you all the good they can, and rejoice with you in all your joys. They mourn over your afflictions when you do not bear them with resignation, because in that case affliction produces no beneficial result, for you are like the sick man who rejects the disagreeable draught that would cure him."

"Good spirits do all the good they can for you and share in all your joys. They grieve over your troubles when you do not bear them with acceptance. This is because your troubles do you no good in that case. You are like a sick person who refuses the unpleasant medicine that would cure them."

487. What is the kind of ills that causes most grief to our spirit-friends? Is it our physical sufferings, or our moral imperfections?

487. What causes our spirit-friends the most grief? Is it our physical suffering or our moral imperfections?

"What grieves them most is your selfishness and your hard-heartedness, for these are the root of all your troubles. They smile at the imaginary sorrows that are born of pride and ambition; they rejoice in those which will shorten your term of trial."

"What saddens them most is your selfishness and lack of compassion, because these are the root of all your troubles. They smile at the imagined sorrows born of pride and ambition. They rejoice in the sorrows that will shorten your time of trial."

Our spirit-friends, knowing that corporeal life is only transitory, and that the tribulations by which it is accompanied are the means that will enable us to reach a happier state, are more grieved for us by the moral imperfections which keep us back, than by physical ills, which are only transitory.

Our spirit friends know that physical life is temporary. They also know that its hardships help us reach a happier state. So they grieve more over the moral imperfections that hold us back than over physical suffering, which is temporary.

Spirits attach as little importance to misfortunes which affect us only in our earthly ideas, as we do to the trifling sorrows of childhood. Seeing the afflictions of life to be the means of our advancement, they regard them only as the passing crisis which will restore the sick man to health. They are grieved by our sufferings, as we are grieved by those of a friend; but, judging the events of our lives from a truer point of view, they appreciate them differently. While inferior spirits try to drive us to despair, in order to hinder our advancement, the good ones seek to inspire us with the courage that will turn our trials into a source of gain for our future.

Spirits give little importance to misfortunes that affect only our earthly concerns, just as we do to the small sorrows of childhood. They see life's hardships as a means of helping us advance. They regard them as a passing crisis that will restore a sick person to health. Our suffering grieves them, just as a friend's suffering grieves us. But they judge the events of our lives from a truer point of view, so they see them differently. Inferior spirits try to drive us to despair in order to hinder our advancement. Good spirits, on the other hand, try to give us courage. This courage will help us turn our trials into a source of future benefit.

488. Have the relatives and friends who have gone before us into the other life more sympathy for us than spirits who are strangers to us?

488. Do our relatives and friends who have passed into the next life have more sympathy for us than spirits who are strangers to us?

"Undoubtedly they have; and they often protect you as spirits, according to their power."

"Of course they have, and as spirits they often protect you as much as they can."

—Are they sensible of the affection we preserve for them?

Are they aware of the affection we still have for them?

"Very sensible; but they forget those who forget them."

"Very sensible, but they forget those who forget them."

489. Are there spirits who attach themselves to a particular individual, in order to protect and help him?

489. Are there spirits who attach themselves to a particular person to protect and help them?

"Yes, the spirit-brother; what you call the spirit-protector, or the good genius."

"Yes, the spirit-brother, what you call the spirit-protector, or the good genius."

490. What is to be understood by the expression, "guardian-angel"?

490. What does the expression "guardian-angel" mean?

"A spirit-protector of high degree."

"A high-ranking protective spirit."

491. What is the mission of a spirit-protector?

491. What is the role of a spirit-protector?

"That of a father towards his children—to lead the object of his protection into the right road, to aid him with his counsels, to console him in his afflictions, and to sustain his courage under the trials of his earthly life."

"Like a father caring for his children, he guides the person he protects onto the right path. He helps him with advice, comforts him in sorrow, and gives him courage during the trials of his earthly life."

492. Is a spirit-protector attached to an individual from his birth?

492. Is a protective spirit attached to a person from birth?

"From his birth to his death; and he often follows him after death in the spirit-life, and even in several successive corporeal existences; for these existences are but very short phases of his existence as a spirit."

"From his birth to his death. He often follows him after death into the spirit life, and even through several successive physical lives. For these lives are only very short phases of his existence as a spirit."

493. Is the mission of a spirit-protector voluntary or obligatory?

493. Is a spirit-protector's mission voluntary or required?

"Your spirit-protector is obliged to watch over you, because he has accepted that task; but a spirit is allowed to choose his ward among the beings who are sympathetic to him. In some cases this office is a pleasure; in others, it is a mission or a duty."

"Your spirit-protector must watch over you because he has accepted that task. But a spirit may choose someone he feels drawn to as his ward. For some spirits, this role is a pleasure. For others, it is a mission or a duty."

—In attaching himself to a person, is a spirit obliged to refrain from protecting other individuals?

When a spirit attaches itself to one person, must it stop protecting others?

"No; but he does so less exclusively."

"No, but he does so less exclusively."

494. Is the spirit-protector indissolubly attached to the person confided to his guardianship?

494. Is the spirit-protector permanently bound to the person entrusted to his care?

"It often happens that spirits quit their position in order to fulfil various missions; but, in that case, an exchange of wards takes place."

"Spirits often leave their positions to carry out various missions. But when they do, their wards are exchanged."

495. Does a spirit-protector sometimes abandon his ward when the latter persists in neglecting his counsels?

495. Does a guardian spirit sometimes abandon a person who continues to ignore its advice?

"He withdraws from him when he sees that his counsels are useless, and that there is a stubborn determination to yield to the influence of inferior spirits; but he does not abandon him entirely, and continues to make himself heard. It is not the spirit who quits the man, but the man who closes his ears against the spirit. As soon as the man calls him back, the spirit returns to him.

"He withdraws from the man when he sees that his advice is useless. He also sees that the man is stubbornly determined to give in to the influence of inferior spirits. But he does not abandon the man entirely and continues to make himself heard. The spirit does not leave the man. Rather, the man closes his ears to the spirit. As soon as the man calls him back, the spirit returns to him.

"If there be a doctrine that should win over the most incredulous by its charm and its beauty, it is that of the existence of spirit-protectors, or guardian-angels. To think that you have always near you beings who are superior to you, and who are always beside you to counsel you, to sustain you, to aid you in climbing the steep ascent of self-improvement, whose friendship is truer and more devoted than the most intimate union that you can contract upon the earth—is not such an idea most consoling? Those beings are near you by the command of God. It is He who has placed them beside you. They are there for love of Him, and they fulfil towards you a noble but laborious mission. They are with you wherever you may be; in the dungeon, in solitude, in the lazar-house, even in the haunts of debauchery. Nothing ever separates you from the friend whom you cannot see, but whose gentle impulsions are felt, and whose wise monitions are heard, in the innermost recesses of your heart. Would that you were more fully impressed with this truth! How often would it aid you in your moments of need! How often would it save you from the snares of evil spirits! But, at the great day of account, how often will your guardian-angel have to say to you, 'Did I not urge you, and yet you would not follow my leading? Did I not show you the abyss, and yet you persisted in throwing yourself into it? Did I not cause your conscience to hear the voice of truth, and have you not followed lying counsels?' Question your guardian-angels; establish between yourselves and them the affectionate intimacy which exists between tried and loving friends. Do not think to hide anything from them, for they are the eye of God, and you cannot deceive them. Think of the future; seek to advance on the upward road: your trials will be shorter, your existences happier. Men, take courage! Cast far from you all prejudices and mental reservations; enter resolutely upon the new road that opens before you! You have guides; follow them. Your goal cannot fail you, for that goal is God Himself.

"If any teaching should win over even the most skeptical through its charm and beauty, it is this one. Spirit protectors, or guardian angels, exist. Think of having beings superior to you always near you. They are always beside you to advise and support you, and to help you climb the steep path of self-improvement. Their friendship is truer and more devoted than any bond you can form on earth. Is that not a comforting thought? These beings are near you at God’s command. He has placed them beside you. They are there for love of him, carrying out a noble but difficult mission on your behalf. They are with you wherever you may be: in prison, in solitude, in a hospital, even in places of debauchery. Nothing ever separates you from this friend. You cannot see them, but you feel their gentle prompting and hear their wise warnings deep in your heart. If only you understood this truth more fully! How often it would help you in your moments of need! How often it would save you from the traps of evil spirits! But on the great day of reckoning, how often will your guardian angel have to say to you, 'Did I not urge you on, yet you refused to follow my lead? Did I not show you the abyss, yet you insisted on throwing yourself into it? Did I not make your conscience hear the voice of truth? And did you not follow false advice instead?' Ask your guardian angels for guidance. Build the loving closeness with them that exists between trusted, devoted friends. Do not think you can hide anything from them, for they are the eye of God. You cannot deceive them. Think of the future. Try to advance on the upward path. Your trials will be shorter, and your lives happier. People, take courage! Cast aside all prejudices and mental reservations. Set out firmly on the new path opening before you! You have guides, so follow them. You cannot fail to reach your goal, for that goal is God himself.

"To those who may think it impossible that spirits of high degree should bind themselves to a task so laborious and demanding so much patience on their part, we reply, that we influence your souls while at many millions of leagues from you. To us, space is nothing; and, while living in another world, our spirits preserve their connection with yours. We possess qualities of which you can form no idea; but be sure that God has not imposed upon us a task above our strength, and that He has not abandoned you upon the earth without friends and without support. Every guardian-angel has his ward, over whom he watches as a father watches over his child: he rejoices when he sees him following the right road; he mourns when his counsels are neglected.

"Some may think it impossible for highly advanced spirits to commit themselves to such demanding work. It requires so much patience on their part. We reply that we influence your souls from millions of leagues away. For us, distance means nothing. Even while living in another world, our spirits remain connected to yours. We have qualities you cannot imagine. But be sure that God has not given us a task beyond our strength. He has not left you on earth without friends or support. Every guardian angel has a person in their care, whom they watch over as a father watches over his child. The angel rejoices when that person follows the right path and mourns when their advice is ignored.

"Do not fear to weary us with your questions. Remain, on the contrary, always in connection with us: you will thus be stronger and happier. It is this communication between each man and his familiar spirit that will eventually make all men mediums, and drive out incredulity from your world. You who have received instruction, instruct in your turn: you who are possessed of talents, raise your brethren. You know not how great a work you accomplish by so doing; it is the work of Christ, the work imposed on you by God. Why has God given you intelligence and knowledge, if not to share them with your brethren, to aid them to advance on the road that leads to eternal felicity?"

"Do not be afraid of tiring us with your questions. Instead, stay in touch with us always. This will make you stronger and happier. Communication between each person and their familiar spirit will eventually make everyone a medium. It will also drive disbelief from your world. You who have been taught, teach others in turn. You who have talents, help your brothers and sisters rise. You do not know how great a work you accomplish by doing this. It is Christ's work, the work God has given you. Why has God given you intelligence and knowledge? Is it not so you can share them with your brothers and sisters? Is it not so you can help them advance on the road to eternal happiness?"

The doctrine of guardian-angels watching over their wards, notwithstanding the distance which separates different worlds, has in it nothing that should excite our surprise; it is as natural as it is grand and sublime. Do we not see a father, upon the earth, watch over his child even though at a distance from him, and aid him by the wise counsels of his letters? Why, then, should it be deemed surprising that spirits should guide, from one world to another, those whom they take under their protection, since, to them, the distance which separates worlds is less than that which, on earth, separates continents? Besides, have they not the universal fluid which binds together all the worlds of the universe, and makes them part and parcel of each other—the universal vehicle of the transmission of thought, as the air is, for us, the vehicle of the transmission of sound?

The idea of guardian angels watching over those in their care across the distance between worlds should not surprise us. It is as natural as it is grand and sublime. On earth, a father watches over his child even from a distance and helps him through wise advice in letters. Why, then, should it surprise us that spirits guide those under their protection from one world to another? To spirits, the distance between worlds is less than the distance between continents on earth. Besides, they have the universal fluid, which binds all the worlds of the universe together and makes them part of one another. This fluid carries thought throughout the universe, just as air carries sound for us.

496. If a spirit abandons his ward, and no longer does him good, can he do him harm?

496. If a spirit abandons the person in his care and no longer helps him, can the spirit harm him?

"Good spirits never do harm to any one. They leave that to those who take their place; and you then accuse fate of the misfortunes which overwhelm you, while these are, in reality, the result of your own wrong-doing."

"Good spirits never harm anyone. They leave that to those who take their place. You then blame fate for the misfortunes that overwhelm you, but those misfortunes are really the result of your own wrongdoing."

497. Can a spirit-protector leave his ward at the mercy of a spirit who should desire to do him harm?

497. Can a guardian spirit leave the person he protects at the mercy of a spirit who wants to harm them?

"Evil spirits unite together to neutralise the action of the good ones; but the will of the ward suffices to give back all his power to the spirit-protector. The latter may find elsewhere another person whose goodwill renders it easy to help him; in such a case, he takes advantage of the opportunity of doing good, while awaiting the return of his ward."

"Evil spirits join forces to counteract the good spirits. But the ward's will is enough to restore all the protector spirit's power. The protector may find someone else whose goodwill makes it easy to help him. In that case, the protector takes the opportunity to do good while waiting for his ward to return."

498. When the spirit-protector allows his ward to wander into wrong paths, is it because he is unable to cope with the malevolent spirits who mislead him?

498. When a spirit-protector lets his ward go down the wrong path, is it because he cannot overcome the evil spirits leading the ward astray?

"It is not because he is unable, but because he does not choose to do so; he knows that his ward will become wiser and better through the trials he will have brought upon himself. The spirit-protector assists his ward through the sage counsels he suggests to his mind, but which unhappily are not always heeded. It is only the weakness, carelessness, or pride of men that gives strength to bad spirits; their power over you comes solely from your not opposing sufficient resistance to their action."

“It is not because he cannot, but because he chooses not to. He knows that his ward will become wiser and better through the trials he brings upon himself. The spirit-protector helps his ward by suggesting wise advice, but unfortunately, the ward does not always follow it. Only human weakness, carelessness, or pride gives strength to bad spirits. Their power over you comes solely from your failure to resist their influence enough.”

499. Is the spirit-protector constantly with his ward? Are there no circumstances under which, without abandoning him, he may lose sight of him?

499. Is the guardian spirit always with the person they protect? Can the spirit ever lose sight of that person without abandoning them?

"There are circumstances under which the presence of the spirit-protector is not necessary to the ward."

"There are times when the spirit-protector does not need to be present with the person under its care."

500. Does a time arrive when the spirit no longer needs a guardian-angel?

500. Does a time come when the spirit no longer needs a guardian angel?

"Yes; when he has reached the degree of advancement which enables him to guide himself, as a time arrives when the scholar has no longer need of a master. But this does not take place upon your earth."

"Yes, when he has advanced enough to guide himself. This is just as a student eventually no longer needs a teacher. But this does not happen on your earth."

501. Why is the action of spirits upon our existence occult? and why, when they are protecting us, do they not do so ostensibly?

501. Why is the influence of spirits on our lives hidden? Why do they not protect us openly?

"If you counted on their support, you would not act of yourselves, and your spirit would not progress. In order to advance, each man needs to acquire experience, and often at his own expense. He needs to exercise his powers; otherwise he would be like a child, who is not allowed to walk alone. The action of the spirits who desire your welfare is always regulated in such a way as to leave you your free-will; for, if you had no responsibility, you would not advance on the road that is to lead you to God. Man, not seeing his supporter, puts forth his own strength; his guide, however, watches over him, and calls to him from time to time, to bid him beware of danger."

"If you relied on their support, you would not act on your own, and your spirit would not progress. To advance, each person needs to gain experience, often at their own expense. Each person needs to exercise their abilities. Otherwise, they would be like a child who is not allowed to walk alone. The spirits who wish you well always act in ways that leave you free to choose. For without responsibility, you would not advance along the road that leads to God. Because you cannot see your supporter, you use your own strength. Your guide, however, watches over you and calls out from time to time to warn you of danger."

502. When the spirit-protector succeeds in leading his ward on the right road, does he thereby gain any benefit for himself?

502. When a guardian spirit succeeds in guiding the person in his care onto the right path, does he benefit too?

"It is a meritorious work, which will be counted to him either for his advancement or for his happiness. He rejoices when he sees his care crowned by success, and triumphs as a teacher triumphs in the success of his pupil."

"It is a worthy act that will count toward either his progress or his happiness. He is glad when he sees his care rewarded with success. He feels the same triumph a teacher feels when a student succeeds."

—Is he responsible if he does not succeed?

Is he responsible if he doesn't succeed?

"No, since he has done everything that depended on him."

"No, because he has done everything he could."

503. Does the spirit-protector feel sorrow on seeing a ward taking the wrong road? and does not such a sight disturb his own felicity?

503. Does the protective spirit feel sorrow when the person under his care takes the wrong path? Does seeing this disturb his own happiness?

"He is grieved at his errors, and pities him; but this affliction has none of the anguish of terrestrial paternity, because he knows that there is a remedy for the evil, and that what is not done to-day will be done to-morrow."

"He grieves over his errors and feels pity for him. But his grief has none of the anguish a father feels on earth. He knows there is a remedy for the evil. He also knows that what is not done today will be done tomorrow."

504. Can we always know the name of our guardian-angel?

504. Can we always know the name of our guardian angel?

"How is it possible for you to know names which have no existence for you? Do you suppose there are no spirits but those whom you know of?"

"How can you know names that mean nothing to you? Do you think the only spirits are the ones you know of?"

—But how can we invoke him if we do not know who he is?

But how can we invoke him if we don't know who he is?

"Give him any name you please—that of any superior spirit for whom you feel sympathy or veneration. Your spirit-guardian will answer this appeal; for all good spirits are brothers, and assist each other."

"Give him any name you like, such as the name of a superior spirit you feel affection or respect for. Your guardian spirit will answer your call, because all good spirits are brothers and help one another."

505. Are the spirit-guardians who take well-known names always the persons who bore those names?

505. Are spirit guardians who take well-known names always the people who originally had those names?

"No; but they are spirits who are in sympathy with them, and who, in many cases, come by their order. You require names; they therefore take a name that will inspire you with confidence. When you are unable to execute a commission in person, you send some one in your place, who acts in your name."

"No, but they are spirits who share their sympathies and often come at their request. You need names, so they take a name that will inspire your confidence. When you cannot carry out a task yourself, you send someone in your place to act in your name."

506. When we are in the spirit-life, shall we recognise our spirit-guardian?

506. When we are in spirit life, will we recognize our spirit guardian?

"Yes; for it is often a spirit whom you knew before being incarnated."

"Yes, because it is often a spirit you knew before you were born."

507. Do all spirit-guardians belong to the higher classes of spirits? Are they sometimes found among those of average advancement? Can a father, for example, become the spirit-guardian of his child?

507. Do all guardian spirits belong to the higher classes of spirits? Are some of them spirits of average advancement? Can a father, for example, become his child's guardian spirit?

"He may do so; but such guardianship presupposes a certain degree of elevation, and, in addition, a power or virtue granted by God. A father who watches over his child may himself be assisted by a spirit of more elevated degree."

"He may do so, but being a guardian requires a certain level of spiritual advancement. It also requires a power or virtue granted by God. A father who watches over his child may himself be helped by a more advanced spirit."

508. Can all spirits who have quitted the earth under favourable conditions become the protectors of those whom they love among their survivors?

508. Can all spirits who left the earth under favorable conditions become protectors of the loved ones they left behind?

"Their power is more or less narrowed by their position, which does not always leave them full liberty of action."

"Their position limits their power to varying degrees, as it does not always leave them free to act."

509. Have savages, and men who are very low as regards their moral state, their spirit-guardians? and if so, are these spirits of as high an order as those of men who are more advanced?

509. Do people in primitive societies and men with very low moral standards have guardian spirits? If so, are their guardian spirits as high in rank as those of more advanced men?

"Every man has a spirit who watches over him; but missions are always proportional to their object. You do not give a professor of philosophy to a child who is only learning to read. The advancement of the familiar spirit is always proportioned to that of the spirit he protects. While you yourself have a spirit of higher degree who watches over you, you may, in your turn, become the protector of a spirit who is lower than you; and the progress you help him to make will contribute to your own advancement. God does not demand of any spirit more than is consistent with his nature, and with the degree at which he has arrived."

"Everyone has a spirit watching over them, but each mission is suited to its purpose. You do not give a philosophy professor to a child who is only learning to read. A familiar spirit's advancement is always suited to that of the spirit it protects. A more advanced spirit watches over you, but you may also become the protector of a less advanced spirit. The progress you help that spirit make will contribute to your own advancement. God does not ask more of any spirit than is consistent with its nature and level of advancement."

510. When a father who watches over his child is reincarnated, does he still continue to watch over him?

510. If a father who watches over his child is reincarnated, does he still watch over his child?

"His task, in that case, becomes more difficult; but, in a moment of freedom, he asks some sympathetic spirit to assist him in accomplishing it. But spirits do not undertake missions which they cannot carry on to the end.

"In that case, his task becomes harder. But in a moment of freedom, he asks a sympathetic spirit to help him complete it. Spirits do not take on missions they cannot finish.

"A spirit, when incarnated, especially in worlds in which existence is grossly material, is too much fettered by his body to be able to devote himself entirely to another—that is to say, to give him personally all the help he needs. For this reason, those who are not sufficiently elevated to suffice for the work of guardianship are themselves assisted by spirits of higher degree, so that if, from any cause, the help of one spirit should fail, his place is supplied by another."

"An incarnated spirit is too bound by his body to devote himself entirely to another. This is especially true in worlds where life is very material. He cannot personally give another spirit all the help he needs. For this reason, spirits who are not advanced enough to carry out guardianship alone are assisted by higher spirits. If one spirit's help fails for any reason, another takes his place."

511. Is there, besides the spirit-guardian, an evil spirit attached to each individual for the purpose of exciting him to evil, and thus of furnishing him with the opportunity of struggling between good and evil?

511. Besides a guardian spirit, is an evil spirit attached to each person? Does it tempt them to do evil, giving them a chance to struggle between good and evil?

"It would not be correct to say 'attached.' It is very true that bad spirits endeavour to draw you out of the right road when they find an opportunity of doing so; but when one of them attaches himself to an individual, he does so of his own accord, because he hopes to be listened to. In such a case, there is a struggle between the good and the evil spirit, and the victory remains with the one to whose influence the man has voluntarily subjected himself."

"It would not be correct to say 'attached.' Bad spirits do try to lead you off the right path whenever they have the chance. But when one attaches itself to a person, it does so of its own free will. It hopes the person will listen to it. In such a case, the good and evil spirits struggle. The one whose influence the person has willingly accepted wins."

512. May we have several protecting spirits?

512. Can we have several protecting spirits?

"Every man has always about him a number of sympathetic spirits of more or less elevation, who interest themselves in him from affection, as he also has others who help him to do evil."

"Everyone always has a number of sympathetic spirits around them, at various levels of spiritual development. These spirits take an interest in them out of affection. Everyone also has other spirits who help them do evil."

513. Do spirits who are sympathetic to an individual act upon him in virtue of a mission to that effect?

513. Do spirits who feel sympathy for a person act on that person because they have a mission to do so?

"In some cases they may have a temporary mission; but, in general, they are only drawn to an individual by similarity of sentiments in good or in evil."

"In some cases, they may have a temporary mission. But generally, they are drawn to a person only by shared feelings, whether good or evil."

—It would seem, then, that sympathetic spirits may be either good or bad?

So, it seems that sympathetic spirits may be either good or bad?

"Yes; a man is always surrounded by spirits who are in sympathy with him, whatever may be his character."

"Yes, a man is always surrounded by spirits who share his sympathies, whatever his character may be."

514. Are "familiar spirits" the same as "sympathetic spirits" and "spirit-guardians"?

514. Are "familiar spirits" the same as "sympathetic spirits" and "spirit-guardians"?

"There are very many shades in guardianship and in sympathy; you may give to these whatever names you please. But the 'familiar spirit' is rather the general friend of the family."

"There are many kinds of guardianship and sympathy. You may call them whatever you like. But the 'familiar spirit' is more like a friend of the whole family."

From the above explanations, and from observation of the nature of spirits who attach themselves to men, we draw the following inferences:—The spirit-protector, good genius, or guardian-angel, is the one whose mission it is to follow each man through the course of his life, and to aid him to progress. His degree of advancement is always superior to that of his ward.

From these explanations and observations of the spirits who attach themselves to people, we draw the following conclusions. The spirit-protector, good genius, or guardian angel has a mission to accompany each person throughout life and help them progress. The guardian angel is always more advanced than the person under its care.

Familiar spirits attach themselves to certain persons, for a longer or shorter period, in order to be useful to them within the limits (often somewhat narrow) of their possibilities; they are generally well-intentioned, but sometimes rather backward, and even frivolous. They busy themselves with the every-day details of human life; and only act by order, or with the permission, of the spirit-guardians.

Familiar spirits attach themselves to certain people for longer or shorter periods. Their purpose is to help these people within the limits of their abilities, which are often quite narrow. They are generally well-intentioned, but sometimes rather backward and even frivolous. They concern themselves with the everyday details of human life. They act only on the orders of spirit-guardians or with their permission.

Sympathetic spirits are those who are drawn to us by personal affection, and by a similarity of tastes in good or in evil. The duration of their relationship with us is almost always dependent on circumstances.

Sympathetic spirits are drawn to us by personal affection and shared tastes, whether good or evil. How long their relationship with us lasts almost always depends on circumstances.

An evil genius is an imperfect or wicked spirit who attaches himself to a man for the purpose of perverting him; but he acts of his own motion, and not in virtue of a mission. His tenacity is proportionate to the more or less easy access accorded to him. A man is always free to listen to the suggestions of an evil genius, or to repel them.

An evil genius is an imperfect or wicked spirit who attaches himself to a man to lead him astray. But he acts on his own, not because he has been given a mission. The easier the man makes it for the evil genius to approach him, the more persistent the spirit is. A man is always free to listen to an evil genius’s suggestions or reject them.

515. What is to be thought of those persons who seem to attach themselves to certain individuals in order to urge them on to their injury, or to guide them on the right road?

515. What should we think of people who seem to attach themselves to certain individuals to lead them into harm or guide them on the right path?

"Some persons do, in fact, exercise over others a species of fascination which seems irresistible. When this influence is used for evil, it is to be attributed to evil spirits, who make use of evil men in order the more effectually to subjugate their victim. God may permit this in order to try you."

"Some people do, in fact, hold a seemingly irresistible fascination over others. When this influence is used for evil, evil spirits are responsible. They use evil people to bring their victim under their control more effectively. God may allow this to test you."

516. Could our good or our evil genius incarnate himself in order to accompany us more closely in our earthly life?

516. Could our good or evil spirit become a person to stay closer to us during our earthly life?

"That sometimes occurs; but they more frequently entrust this mission to incarnated spirits who are in sympathy with them."

"That sometimes happens. But more often, they give this mission to incarnated spirits who share their sympathies."

517. Are there spirits who attach themselves to all the members of a family in order to watch over and aid them?

517. Are there spirits who attach themselves to every member of a family to watch over and help them?

"Some spirits attach themselves to the members of a family who live together, and who are united by affection; but do not attribute pride of race to spirit-guardians."

"Some spirits attach themselves to family members who live together and love one another. But do not assume that spirit-guardians have pride in their race."

518. Spirits being attracted to individuals by their sympathies, are they similarly attracted to companies of persons united in view of special ends?

518. Spirits are drawn to individuals by their sympathies. Are they similarly drawn to groups of people united for a particular purpose?

"Spirits go by preference to the places where they meet their similars; they are more at ease among such, and more sure of being listened to. Every one attracts spirits to himself according to his tendencies, whether as an individual or as an element of a collective whole, such as a society, a city, or a nation. Societies, towns, and nations are therefore assisted by spirits of more or less elevated degree, according to the character and passions which predominate in them. Imperfect spirits withdraw from those who repel them; from which it follows that the moral excellence of collective wholes, like that of individuals, tends to keep away bad spirits and to attract good ones, who rouse and keep alive the sense of rectitude in the masses, as others may sow among them the worst passions."

"Spirits prefer to go where they meet others like themselves. They feel more at ease among them and more certain of being heard. Everyone attracts spirits according to their tendencies, whether as individuals or as members of a group, such as a society, city, or nation. Societies, towns, and nations are therefore helped by spirits of varying degrees of moral elevation. The spirits they attract depend on the character and passions that dominate among them. Imperfect spirits withdraw from those who repel them. It follows that the moral excellence of groups, like that of individuals, tends to keep bad spirits away and attract good ones. Good spirits awaken and keep alive a sense of right among the masses, just as other spirits may stir up the worst passions among them."

519. Have agglomerations of individuals—such as societies, cities, nations—their special spirit-guardians?

519. Do groups of people, such as societies, cities, and nations, have their own guardian spirits?

"Yes, for those assemblages constitute collective individualities, who are pursuing a common end, and who have need of a higher direction."

"Yes, because those groups form collective individuals. They pursue a common goal and need higher guidance."

520. Are the spirit-guardians of masses of men of a higher degree of advancement than those who are attached to individuals?

520. Are the guardian spirits of large groups of people more advanced than those attached to individuals?

"Their advancement is always in proportion with the degree of advancement of masses as of individuals."

"Their progress is always proportional to the progress of both groups and individuals."

521. Can certain spirits advance the progress of the arts by protecting those who cultivate them?

521. Can certain spirits help the arts progress by protecting those who practice them?

"There are special spirit-protectors who assist those by whom they are invoked when they judge them to be worthy of their help; but what could they do with those who fancy themselves to be what they are not? They cannot make the blind to see, nor the deaf to hear."

"There are special spirit-protectors who help those who call on them, if they judge them worthy of help. But what can they do for those who imagine they are something they are not? They cannot make the blind see or the deaf hear."

The ancients converted these spirit-guardians into special deities. The Muses were nothing else than the allegoric personification of the spirit-protectors of arts and sciences, just as the spirit-protectors of the family-circle were designated by the name of lares or of penates. Among the moderns, the arts, the various industries, cities, countries, have also their protecting patrons, who are no other than spirit-guardians of a higher order, but under different names.

The ancients turned these guardian spirits into special deities. The Muses were simply allegorical figures representing the spirits who protected the arts and sciences. Likewise, the spirits who protected the family were called lares or penates. Today, the arts, various industries, cities, and countries also have patron protectors. These are guardian spirits of a higher order, but with different names.

Each man having his sympathetic spirit, it follows that, in every collective whole, the generality of sympathetic spirits corresponds to the generality of individuals; that stranger-spirits are attracted to it by identity of tastes and of thoughts: in a word, that these assemblages, as well as individuals, are more or less favourably surrounded, influenced, assisted, according to the predominant character of the thoughts of those who compose them.

Each person has a sympathetic spirit. It follows that, in any group, the sympathetic spirits generally correspond to the people in it. Other spirits are drawn to the group by shared tastes and thoughts. In short, groups, like individuals, are surrounded, influenced, and helped more or less favorably according to the prevailing character of their members’ thoughts.

Among nations, the conditions which exercise an attractive action upon spirits are the habits, manners, dominant characteristics, of their people, and, above all, their legislation, because the character of a nation is reflected in its laws. Those who uphold the reign of righteousness among themselves combat the influence of evil spirits. Wherever the laws consecrate injustice, inhumanity, good spirits are in the minority; and the mass of bad ones who flock in, attracted by that state of things, keep the people in their false ideas, and paralyse the good influences which, being only partial, are lost in the crowd, like a solitary wheat-ear in the midst of tares. It is therefore easy, by studying the characteristics of nations, or of any assemblage of men, to form to oneself an idea of the invisible population which is mixed up with them in their thoughts and in their actions.

The spirits attracted to a nation are drawn by its people’s habits, manners, and dominant traits. Above all, they are drawn by its laws, because the laws reflect the nation’s character. People who uphold justice among themselves fight the influence of evil spirits. Wherever the laws uphold injustice and cruelty, good spirits are in the minority. Large numbers of evil spirits flock there, drawn by those conditions. They keep the people trapped in false ideas and paralyze good influences. Because those influences reach only some people, they are lost in the crowd, like a single ear of wheat among weeds. So, by studying the character of a nation or any group of people, we can easily form an idea of the invisible population sharing in their thoughts and actions.

522. Is a presentiment always a warning from the spirit-guardian?

522. Is a feeling that something will happen always a warning from a guardian spirit?

"A presentiment is a counsel privately addressed to you by a spirit who wishes you well. The same may be said of the intuition which decides the choice of his new existence by a spirit about to reincarnate himself; the voice of instinct is of the same nature. A spirit, before incarnating himself, is aware of the principal phases of his new existence—that is to say, of the kind of trials to which he is about to subject himself. When these are of a very marked character, he preserves, in his inner consciousness, a sort of impression respecting them; and this impression, which is the voice of instinct, becoming more vivid as the critical moment draws near, becomes presentiment."

"A presentiment is private advice from a spirit who wishes you well. The same is true of the intuition that guides a spirit choosing a new life before reincarnation. The voice of instinct is of the same nature. Before incarnating, a spirit knows the main stages of the new life. In other words, the spirit knows what kinds of trials it is about to undergo. When these trials are especially significant, they leave a kind of impression in the spirit's inner consciousness. This impression is the voice of instinct. As the critical moment draws near, the impression grows stronger and becomes a presentiment."

523. Presentiments and the voice of instinct are always somewhat vague; what should we do when in a state of uncertainty?

523. Feelings of what is to come and the voice of instinct are always somewhat vague. What should we do when we are uncertain?

"When you are in doubt, invoke your spirit-guardian, or implore our common Master, God, to send you one of His messengers—one of us."

"When you are in doubt, call on your guardian spirit, or ask our common Master, God, to send you one of his messengers, one _of us." _

524. Are the warnings of our spirit-guardians given solely for our moral guidance, or are they also given for our guidance in regard to our personal affairs?

524. Do our spirit guardians warn us only to guide us morally, or also to guide us in our personal affairs?

"They are given in reference to everything that concerns you. Your spirit-guardians endeavour to lead you to take, in regard to everything that you have to do, the best possible course; but you often close your ears to their friendly counsels, and thus get yourselves into trouble through your own fault."

"They are given for everything that concerns you. Your spirit-guardians try to guide you toward the best course in everything you do. But you often ignore their friendly advice. As a result, you get into trouble through your own fault."

Our protecting spirits aid us by their counsels, and by awakening the voice of our conscience; but as we do not always attach sufficient importance to these hints, they give us more direct warnings through the persons about us. Let a man reflect upon the various circumstances of his life, fortunate or unfortunate, and he will see that, on many occasions, he received advice which, had he followed it, would have spared him a good deal of annoyance.

Our protecting spirits help us by giving us advice and awakening the voice of our conscience. But we do not always pay enough attention to these hints, so they give us more direct warnings through people around us. If we reflect on the fortunate and unfortunate events of our lives, we will see something. On many occasions, we received advice that could have spared us a great deal of trouble if we had followed it.

525. Do spirits exercise an influence over the events of our lives?

525. Do spirits influence the events of our lives?

"Assuredly they do; since they give you advice."

"Of course they do, because they give you advice."

—Do they exercise this influence in any other way than by means of the thoughts they suggest to us; that is to say, have they any direct action on the course of earthly events?

Do they exert this influence in any way other than by suggesting thoughts to us? In other words, do they directly affect the course of earthly events?

"Yes; but their action never oversteps the laws of nature."

"Yes, but their actions never go beyond the laws of nature."

We erroneously imagine that the action of spirits can only be manifested by extraordinary phenomena; we would have spirits come to our aid by means of miracles, and we imagine them to be always armed with a sort of magic wand. Such is not the case; all that is done through their help being accomplished by natural means, their intervention usually takes place without our being aware of it. Thus, for instance, they bring about the meeting of two persons who seem to have been brought together by chance; they suggest to the mind of some one the idea of going in a particular direction. They call your attention to some special point, if the action on your part thus led up to by their suggestion, unperceived by you, will bring about the result they seek to obtain. In this way, each man supposes himself to be obeying only his own impulse, and thus always preserves the freedom of his will.

We mistakenly imagine that spirits can act only through extraordinary events. We want them to help us through miracles, and we imagine that they always carry a kind of magic wand. But that is not the case. Everything done with their help happens through natural means, so they usually intervene without our noticing. For example, they bring two people together who seem to have met by chance. They suggest to someone the idea of going in a particular direction. They draw your attention to a particular point if doing so will prompt you to act and achieve their desired result. You do not notice their suggestion. In this way, each person believes they are following only their own impulse and thus always retains freedom of will.

526. As spirits possess the power of acting upon matter, can they bring about the incidents that will ensure the accomplishment of a given event? For example, a man is destined to perish in a certain way, at a certain time. He mounts a ladder; the ladder breaks, and he is killed. Have spirits caused the ladder to break, in order to accomplish the destiny previously accepted by or imposed upon this man?

526. Since spirits can act on matter, can they cause events that ensure a particular outcome? For example, a man is destined to die in a certain way, at a certain time. He climbs a ladder. The ladder breaks, and he is killed. Did spirits cause the ladder to break to fulfill the fate he had previously accepted or that had been imposed on him?

"It is very certain that spirits have the power of acting upon matter, but for the carrying out of the laws of nature, and not for derogating from them by causing the production at a given moment of some unforeseen event, in opposition to those laws. In such a case as the one you have just supposed, the ladder breaks because it is rotten, or is not strong enough to bear the man's weight. But, as it was the destiny of this man to be killed in this way, the spirits about him will have put into his mind the idea of getting upon a ladder that will break down under his weight, and his death will thus have taken place naturally, and without any miracle having been required to bring it about."

"It is certain that spirits have the power to act on matter. But they do so to carry out the laws of nature, not to violate them by suddenly causing some unforeseen event. In the case you have just imagined, the ladder breaks because it is rotten or too weak to support the man's weight. But it was the man's destiny to die in this way. So the spirits around him would have given him the idea of climbing a ladder that would break under his weight. His death would thus have occurred naturally, without any miracle being needed to bring it about."

527. Let us take another example; one in which the ordinary conditions of matter would seem to be insufficient to account for the occurrence of a given event. A man is destined to be killed by lightning. He is overtaken by a storm, and seeks refuge under a tree; the lightning strikes the tree, and he is killed. Is it by spirits that the thunderbolt has been made to fall, and to fall upon this particular man?

527. Let us take another example. In this case, the ordinary properties of matter would seem insufficient to explain an event. A man is destined to be killed by lightning. He is caught in a storm and takes shelter under a tree. Lightning strikes the tree and kills him. Did spirits cause the lightning to strike, and to strike this particular man?

"The explanation of this case is the same as that of the former one. The lightning has fallen on the tree at this particular moment, because it was in accordance with the laws of nature that it should do so. The lightning was not made to fall upon the tree because the man was under it, but the man was inspired with the idea of taking refuge under a tree upon which the lightning was about to fall; for the tree would have been struck all the same, whether the man had been under it or not."

"The explanation for this case is the same as for the previous one. Lightning struck the tree at that moment because it was in accordance with the laws of nature. The lightning was not made to strike the tree because the man was under it. Instead, the man was inspired to take shelter under a tree that lightning was about to strike. For the tree would have been struck whether the man was under it or not."

528. An ill-intentioned person hurls against some one a projectile which passes close by him, but does not touch him. Has the missile, in such a case, been turned aside by some friendly spirit?

528. A person with bad intentions throws a projectile at someone. It passes close by but does not hit him. In such a case, has a friendly spirit diverted the projectile?

"If the individual aimed at were not destined to be struck, a friendly spirit would have suggested to him the thought of turning aside from the path of the missile, or would have acted on his enemy's sight in such a way as to make him take a bad aim; for a projectile, when once impelled on its way, necessarily follows the line of its projection."

"If the person targeted were not destined to be hit, a friendly spirit would have suggested he move out of the projectile's path. Or the spirit would have affected his enemy's sight, causing him to aim poorly. For once a projectile is launched, it must follow the path it was sent on."

529. What is to be thought of the magic bullets which figure in certain legends, and which, by a mysterious fatality, infallibly reach their mark?

529. What should we think of the magic bullets in certain legends? By some mysterious fate, they always hit their target.

"They are purely imaginary. Man delights in the marvellous, and is not contented with the marvels of nature."

"They are purely imaginary. People delight in the marvelous and are not satisfied with the wonders of nature."

—May the spirits who direct the events of our lives be thwarted by other spirits who desire to give to our lives a different direction?

Can the spirits who guide the events of our lives be stopped by other spirits who want to guide our lives differently?

"What God has willed must needs take place. If delay or hindrance occur, it can only be by His appointment."

"What God has willed must happen. If anything delays or prevents it, that can only be because he has willed it."

530. Cannot frivolous and mocking spirits give rise to the various little difficulties that defeat our projects and upset our calculations? In a word, are they not the authors of what may be termed the petty troubles of human life?

530. Can playful and mocking spirits cause the little difficulties that ruin our plans and upset our calculations? In short, are they responsible for the petty troubles of human life?

"Such spirits take pleasure in causing vexations which serve as trials for the exercise of your patience; but they tire of this game when they see that they do not succeed in ruffling you. But it would neither be just nor correct to charge them with all your disappointments, the greater number of which are caused by your own heedlessness. When your crockery is broken, the breakage is much more likely to have been caused by your own awkwardness than by spirit-action."

"Such spirits enjoy causing annoyances that test your patience. But they tire of this game when they see they cannot upset you. Still, it would be neither fair nor right to blame them for all your disappointments. Most of your disappointments are caused by your own carelessness. When your dishes are broken, your own clumsiness is much more likely to be the cause than spirit activity."

—Do the spirits who bring about petty vexations act from personal animosity, or do they direct their attacks against the first person who comes handy, without any fixed aim, and simply to gratify their malice?

Do spirits who cause petty annoyances act out of personal hostility? Or do they attack the first person they find, without any particular target, simply to satisfy their malice?

"They act from both these motives. In some cases, they are enemies whom you have made during your present life, or in some former one, and who pursue you accordingly; in others, they act without any fixed motive."

"They act for both reasons. In some cases, they are enemies you made in this life or a previous one. They pursue you because of that. In other cases, they act without any particular reason."

531. In the case of those who have done us harm in the earthly life, is their malevolence extinguished when they return to the spirit-world?

531. Do those who harmed us in earthly life stop feeling ill will when they return to the spirit world?

"In many cases, they perceive the injustice of their action, and regret the wrong they have done you; but, in other cases, they continue to pursue you with their animosity, if God permits them to do so, as a continuation of your trial."

"In many cases, they realize that what they did was unjust and regret the harm they caused you. But in other cases, they continue to pursue you with hostility if God allows it, as part of your continuing trial."

—Can we put an end to this sort of persecution, and by what means?

Can we end this kind of persecution? If so, how?

"You can do so, in many cases, by praying for them, because, by thus rendering them good for evil, you gradually bring them to see that they are in the wrong. And, in all cases, if you can show them, by your patience, that you are able to rise superior to their machinations, they will cease to attack you, seeing that they gain nothing by so doing."

"You can do so in many cases by praying for them. By returning good for evil, you gradually help them see that they are wrong. In all cases, if your patience shows them that you can rise above their schemes, they will stop attacking you. They will see that they gain nothing by it."

Experience proves that imperfect spirits follow up their vengeance from one existence to another, and that we are thus made to expiate, sooner or later, the wrongs we may have done to others.

Experience shows that imperfect spirits pursue their revenge from one life to the next. As a result, sooner or later, we must atone for the wrongs we may have done to others.

532. Are spirits able to avert misfortunes from some persons, and to bring them upon others?

532. Can spirits prevent misfortune for some people and bring it upon others?

"Only to a certain extent; for there are misfortunes that come upon you by the decrees of Providence. But spirits can lessen your sufferings by helping you to bear them with patience and resignation.

"Only to a certain extent, because some misfortunes come to you by the will of Providence. But spirits can ease your suffering by helping you bear it with patience and acceptance.

"Know, also, that it often depends on yourselves to avert misfortunes, or, at least, to attenuate them. God has given you intelligence in order that you may make use of it, and it is especially by so doing that you enable friendly spirits to aid you most effectually—viz., by suggesting useful ideas; for they only help those who help themselves: a truth implied in the words, 'Seek, and ye shall find; knock, and it shall be opened unto you.'

"Know, too, that you can often prevent misfortunes, or at least lessen them. God has given you intelligence so that you can use it. By using it, you especially enable friendly spirits to help you most effectively by suggesting useful ideas. For they only help those who help themselves. This truth is implied in the words, 'Seek, and you shall find; knock, and the door shall be opened to you.'

"Besides, you must remember that what appears to you to be a misfortune is not always such; for the good which it is destined to work out is often greater than the seeming evil. This fact is not always recognised by you, because you are too apt to think only of the present moment, and of your own immediate satisfaction."

"Besides, remember that what seems like a misfortune to you is not always one. The good it is meant to bring about is often greater than the apparent harm. You do not always recognize this because you tend to think only of the present moment and your own immediate satisfaction."

533. Can spirits obtain for us the gifts of fortune, if we entreat them to do so?

533. Can spirits bring us good fortune if we ask them to?

"They may sometimes accede to such a request as a trial for you; but they often refuse such demands, as you refuse the inconsiderate demands of a child."

"They may sometimes grant such a request to test you. But they often refuse such demands, just as you refuse a child's thoughtless demands."

—When such favours are granted, is it by good spirits or by bad ones?

When such favors are granted, are they granted by good spirits or bad spirits?

"By both; for the quality both of the request and of the grant depends on the intention by which they are prompted. But such acquiescence is more frequent on the part of spirits who desire to lead you astray, and who find an easy means of doing this through the material pleasures procured by wealth."

"By both, because the quality of both the request and the granting of it depends on the intentions behind them. But spirits who want to lead you astray are more likely to grant such requests. They find it easy to mislead you through the material pleasures that wealth provides."

534. When obstacles seem to be placed, by a sort of fatality, in the way of our projects, is it always through the influence of spirits?

534. When obstacles seem to block our plans as if by fate, are spirits always responsible?

"Such obstacles are sometimes thrown in your way by spirits, but they are more often attributable to your own bad management. Position and character have much to do with your successes or failures. If you persist in following a path which is not your right one, you become your own evil genius, and have no need to attribute to spirit-action the disappointments that result from your own obstinacy or mistake."

"Spirits sometimes put such obstacles in your way, but more often they result from your own poor management. Your circumstances and character have much to do with your successes or failures. If you insist on following a path that is not right for you, you become your own worst enemy. You need not blame spirits for disappointments caused by your own stubbornness or mistakes."

535. When anything fortunate happens to us, ought we to thank our spirit-guardian for it?

535. When something fortunate happens to us, should we thank our guardian spirit for it?

"Let your thanks be first for God, without whose permission nothing takes place; and, next, for the good spirits who have been His agents."

"First, thank God, because nothing happens without his permission. Next, thank the good spirits who acted on his behalf."

—What would happen if we neglected to thank them?

What would happen if we didn't thank them?

"That which happens to the ungrateful."

"What happens to ungrateful people."

—Yet there are persons who neither pray nor give thanks, and who nevertheless succeed in everything they do?

But some people neither pray nor give thanks, and yet they succeed in everything they do?

"Yes; but wait to see the end of their lives. They will pay dearly for this passing prosperity, which they have not deserved; for, the more they have received, the more they will have to answer for."

"Yes, but wait until the end of their lives. They will pay dearly for this temporary prosperity, which they did not deserve. For the more they have received, the more they will have to answer for."

536. Are the great phenomena of nature, those which we consider as perturbations of the elements, due to fortuitous causes, or have they all a providential aim?

536. Do great natural events, which we see as disturbances of the elements, happen by chance? Or do they all serve a divine purpose?

"There is a reason for everything; nothing takes place without the permission of God."

"There is a reason for everything. Nothing happens without God's permission."

—Have these phenomena always some reference to mankind?

Do these phenomena always have some connection to humanity?

"They have sometimes a direct reference to man; but they have often no other object than the re-establishment of the equilibrium and harmony of the physical forces of nature."

"They sometimes directly affect people. But often their only purpose is to restore balance and harmony among the physical forces of nature."

—We fully admit that the will of God must be the primal cause of these phenomena, as of everything else; but, as we know that spirits exercise an action upon matter, and that they are the agents of the divine will, we ask whether some among them do not exert an influence upon the elements, to rouse, calm, or direct them?

We fully agree that God’s will must be the primary cause of these phenomena, as it is of everything else. But we know that spirits act on matter and carry out God’s will. So we ask whether some spirits influence the elements, stirring them up, calming them, or directing them?

"It is evident that they must do so; it could not be otherwise. God does not exercise a direct action upon matter; He has His devoted agents at every step of the ladder of worlds."

"It is clear that they must do so. It could not be otherwise. God does not act directly on matter. He has devoted agents at every level of the ladder of worlds."

537. The mythology of the ancients is entirely based on spiritist ideas, with this difference, that they regarded spirits as divinities. They represented those gods or spirits with special attributes; thus, some of them had charge of the winds, others of the lightning; others, again, presided over vegetation, &c. Is this belief entirely devoid of foundation?

537. Ancient mythology is entirely based on spiritist ideas. The difference is that the ancients regarded spirits as gods. They gave these gods or spirits special roles. Some were in charge of the winds, others of lightning, and still others of vegetation, and so on. Is this belief entirely without foundation?

"It is so far from being devoid of foundation, that it is far below the truth."

"Far from being unfounded, it falls well short of the truth."

—May there, in the same way, be spirits inhabiting the interior of the earth and presiding over the development of geological phenomena?

Could spirits likewise live inside the earth and oversee the development of geological phenomena?

"Those spirits do not positively inhabit the earth, but they preside over and direct its developments according to their various attributions. You will some day have the explanation of all these phenomena, and you will then understand them better."

"Those spirits do not actually live on Earth, but they oversee and guide its development according to their different roles. Someday you will have an explanation for all these phenomena. Then you will understand them better."

538. Do the spirits who preside over the phenomena of nature form a special category in the spirit-world; are they beings apart, or spirits who have been incarnated like us?

538. Do the spirits who govern natural phenomena form a special category in the spirit world? Are they separate beings, or are they spirits who have been incarnated like us?

"They are spirits who will be incarnated, or who have been so."

"They are spirits who will be incarnated or who have been incarnated before."

—Do those spirits belong to the higher or lower degrees of the spirit-hierarchy?

Do those spirits belong to the higher or lower ranks of the spirit hierarchy?

"That is according as their post is more or less material or intelligent; some command, others execute; those who discharge material functions are always of an inferior order, among spirits as among men."

"That depends on how much their role involves material work or intelligence. Some give orders, while others carry them out. Those who perform material work are always of a lower rank, among spirits as among people."

539. In the production of certain phenomena, of storms, for example, is it a single spirit that acts, or a mass of spirits?

539. Do certain phenomena, such as storms, involve one spirit or many spirits acting together?

"A mass of spirits; or, rather, innumerable masses of spirits."

"A mass of spirits, or rather, countless masses of spirits."

540. Do the spirits who exert an action over the phenomena of nature act with knowledge and intention, in virtue of their free-will, or from an instinctive and unreasoning impulse?

540. Do the spirits who influence natural phenomena act knowingly and intentionally, using their free will? Or do they act from an instinctive impulse, without reasoning?

"Some act in the one way, others in the other. To employ a comparison:—Figure to yourself the myriads of animalculae that build up islands and archipelagoes in the midst of the sea; do you believe that there can be, in this process, no providential intention, and that this transformation of the surface of the globe is not necessary to the general harmony? Yet all this is accomplished by animals of the lowest degree, in providing for their bodily wants, and without any consciousness of their being instruments of God. In the same way, spirits of the most rudimentary degrees are useful to the general whole; while preparing to live, and prior to their having the full consciousness of their action and free-will, they are made to concur in the development of the various departments of nature, in the production of the phenomena of which they are the unwitting agents. They begin by executing the orders of their superiors; subsequently, when their intelligence is more developed, they command in their turn, and direct the processes of the material world; still later, again, they are able to direct the things of the moral world. It is thus that everything in nature is linked together, from the primitive atom to the archangel, who himself began at the atom; an admirable law of harmony, which your mind is, as yet, too narrow to seize in its generality."

"Some act one way, others the other. To make a comparison, imagine the countless tiny animals that build islands and archipelagos in the sea. Do you believe this process has no providential purpose? Is this transformation of the earth's surface not necessary to the harmony of the whole? Yet animals of the lowest order accomplish all this while providing for their bodily needs. They have no awareness that they are instruments of God. In the same way, spirits at the most rudimentary stages are useful to the whole. While preparing to live, they help develop the various parts of nature. They do this before they are fully aware of their actions or have free will. They also help produce natural phenomena, without knowing that they are the agents behind them. They begin by carrying out the orders of their superiors. Later, when their intelligence is more developed, they take command in turn and direct processes in the material world. Later still, they become able to direct matters in the moral world. Thus everything in nature is linked together, from the primitive atom to the archangel, who himself began as an atom. This is a wonderful law of harmony, but your mind is still too limited to grasp it as a whole."

541. When a battle is being fought, are there spirits who assist and support each party?

541. During a battle, are there spirits who help and support each side?

"Yes, and who stimulate their courage."

"Yes, and who encourage them."

The ancients represented the gods as taking part with such and such a people. Those gods were nothing else than spirits represented under allegorical figures.

The ancients portrayed the gods as taking sides with one people or another. These gods were simply spirits depicted as allegorical figures.

542. In every war, the right is only on one side. How can spirits take the part of the one which is in the wrong?

542. In every war, only one side is right. How can spirits take the side that is wrong?

"You know very well that there are spirits who seek only discord and destruction; for them war is war; they care little whether it be just or unjust."

"You know very well that some spirits seek only conflict and destruction. To them, war is war. They care little whether it is just or unjust."

543. Can spirits influence a general in the planning of a campaign?

543. Can spirits influence a general when planning a campaign?

"Without any doubt spirits can use their influence for this object, as for all other conceptions."

"Without a doubt, spirits can use their influence for this purpose, as they can for all other ideas."

544. Could hostile spirits suggest to him unwise combinations in order to ruin him?

544. Could hostile spirits suggest unwise plans to him in order to ruin him?

"Yes; but has he not his free-will? If his judgment do not enable him to distinguish between a good idea and a bad one, he will have to bear the consequences of his blindness, and would do better to obey than to command."

"Yes, but doesn't he have free will? If he cannot tell a good idea from a bad one, he must bear the consequences of his blindness. He would be better off obeying than commanding."

545. May a general sometimes be guided by a sort of second-sight, an intuitive perception that shows him, beforehand, the result of his combinations?

545. Can a general sometimes be guided by a kind of second sight, an intuitive sense that shows him the outcome of his plans in advance?

"It is often thus with a man of genius; this kind of intuition is what is called 'inspiration,' and causes him to act with a sort of certainty. It comes to him from the spirits who direct him, and who act upon him through the faculties with which he is endowed."

"It is often the same with a man of genius. This kind of intuition is called 'inspiration,' and it makes him act with a sense of certainty. It comes from the spirits who guide him and act on him through the abilities he has been given."

546. In the tumult of battle, what becomes of the spirits of those who succumb? Do they continue to take an interest in the struggle after their death?

546. In the chaos of battle, what happens to the spirits of those who die? Do they remain interested in the battle after death?

"Some of them do so; others withdraw from it."

"Some of them do, while others withdraw from it."

In the case of those who are killed in battle, as in all other cases of violent death, a spirit, during the first few moments, is in a state of bewilderment, and as though he were stunned. He does not know that he is dead; and seems to be taking part in the action. It is only little by little that the reality of his situation becomes apparent to him.

When someone is killed in battle, the spirit is bewildered and seems stunned for the first few moments. The same is true in all other cases of violent death. He does not know he is dead and seems to be taking part in the action. Only gradually does he become aware of the reality of his situation.

547. Do the spirits of those who had fought against each other while alive still regard one another as enemies after death; and are they still enraged against one another?

547. Do the spirits of people who fought each other in life still see each other as enemies after death? Are they still furious with each other?

"A spirit, under such circumstances, is never calm. At the first moment, he may still be excited against his enemy, and even pursue him; but, when he has recovered his self-possession, he sees that his animosity has no longer any motive. But he may, nevertheless, retain some traces of it for a longer or shorter period, according to his character."

"A spirit is never calm under such circumstances. At first, he may still be angry with his enemy and even pursue him. But when he regains his composure, he sees that he no longer has a reason for his anger. Even so, some traces of anger may remain for a shorter or longer time, depending on his character."

—Does he still perceive the clang of the battlefield?

Does he still hear the clash of battle?

"Yes; perfectly."

"Yes, perfectly."

548. When a spirit is coolly watching a battle, as a mere spectator, does he witness the separation of the souls and bodies of those who fall, and how does this phenomenon affect him?

548. When a spirit calmly watches a battle as a spectator, does he see the souls leave the bodies of those who fall? How does this affect him?

"Very few deaths are altogether instantaneous. In most cases, the spirit whose body has just been mortally struck is not aware of it for the moment; it is when he begins to come to himself that his spirit can be seen moving beside his corpse. This appears so natural, that the sight of the dead body does not produce any disagreeable effect. All the life of the individual being concentrated in his spirit, the latter alone attracts the attention of the spirits about him. It is with him that they converse, to him that orders are given."

"Very few deaths are completely instantaneous. In most cases, a spirit does not immediately know that its body has been fatally wounded. As the spirit begins to regain awareness, it can be seen moving beside its corpse. This seems so natural that seeing the dead body causes no distress. All the individual's life is concentrated in the spirit. So the spirit alone attracts the attention of the spirits around it. They speak to the spirit and give it orders."

549. Is there any truth in the idea that pacts can be entered into with evil spirits?

549. Is there any truth to the idea that people can make pacts with evil spirits?

"No; there is no pact, but there is sympathy, between an evil nature and evil spirits. For example; you wish to torment your neighbour, but you know not how to set about it; and you therefore call to your help some of the inferior spirits, who, like yourself, only desire to do evil, and who, in return for the help they give you in carrying out your wicked designs, expect you to help them with theirs.

"No, there is no pact. But there is sympathy between an evil nature and evil spirits. For example, you want to torment your neighbor, but you do not know how. So you call on some inferior spirits to help you. Like you, they want only to do evil. In return for helping you carry out your wicked plans, they expect you to help them with theirs.

But it does not follow that your neighbour will not be able to get rid of such a conspiracy by an opposing conjuration and the action of his will. He who desires to do an evil deed calls evil spirits to his assistance by that mere desire; and he is then obliged to serve them as they have served him, for they, on their side, have need of his help in the evil they desire to do. What you call a pact consists simply in this reciprocity of assistance in evil."

But that does not mean your neighbor cannot stop such a conspiracy. Your neighbor can use an opposing conjuration and the power of their will. Anyone who desires to do evil calls evil spirits to help simply by having that desire. They must then serve the spirits as the spirits have served them. For the spirits, in turn, need their help to do the evil they desire. What you call a pact is simply this mutual help in doing evil."

The subjection to evil spirits, in which a man sometimes finds himself, proceeds from his abandoning himself to the evil thoughts suggested by them, and not from any sort of stipulations between them and him. The idea of a pact, in the sense commonly attached to that word, is a figurative representation of the sympathy which exists between a bad man and malicious spirits.

A man sometimes comes under the control of evil spirits because he gives in to the evil thoughts they suggest. It is not because he has made any agreement with them. The idea of a pact, in the usual sense of the word, figuratively represents the affinity between a bad man and malicious spirits.

550. What is the meaning of the fantastic legends of persons selling their soul to Satan in order to obtain from him certain favours?

550. What do the fantastic legends of people selling their souls to Satan in exchange for favors mean?

"All fables contain a teaching and a moral; your mistake is in taking them literally. The one you refer to is an allegory that may be thus explained:—He who calls evil spirits to his aid, in order to obtain from them the gifts of fortune or any other favour, rebels against Providence. He draws back from the mission he has received, and from the trials he was to have undergone, in his earthly life; and he will reap the consequences of this rebellion in the life to come. By this we do not mean to say that his soul is condemned to misery for ever; but as, instead of detaching himself from matter, he plunges himself deeper and deeper into it, his enjoyment of earthly pleasures will only have led to his suffering in the spirit-world, until he shall have redeemed himself from the thraldom of evil by new trials, perhaps heavier and more painful than those against which he now rebels. Through his indulgence in material pleasures, he brings himself under the power of impure spirits, and thus establishes between them and him a tacit compact which leads him to his ruin, but which it is always easy for him to break with the assistance of higher spirits, if he have the firm determination to do so."

"All fables contain a lesson and a moral. Your mistake is taking them literally. The fable you refer to is an allegory that may be explained this way: A person who calls on evil spirits for wealth or any other favor rebels against Providence. He turns away from the mission he has been given and the trials he was meant to face in earthly life. He will face the consequences of this rebellion in the life to come. We do not mean that his soul is condemned to misery forever. But instead of freeing himself from attachment to material things, he becomes more and more attached to them. His enjoyment of earthly pleasures will only have brought him suffering in the spirit world. His suffering will last until he frees himself from the hold of evil through new trials. These may be harder and more painful than the trials he now rebels against. By giving in to material pleasures, he puts himself under the power of impure spirits. In this way, he makes an unspoken pact with them that leads to his ruin. But he can always break the pact easily with the help of higher spirits, if he is firmly determined to do so."

551. Can a bad man, with the aid of a bad spirit who is at his orders, cause harm to his neighbour?

551. Can a bad man harm his neighbor with the help of a bad spirit under his command?

"No; God would not permit it."

"No, God would not allow it."

552. What is to be thought of the belief in the power of certain persons to throw a spell over others?

552. What should we think of the belief that certain people can cast spells on others?

"Certain persons possess a very strong magnetic power, of which they may make a bad use if their own spirit is bad, and, in that case, they may be seconded by other bad spirits; but do not attach belief to any pretended magical power, which exists only in the imagination of superstitious people, ignorant of the true laws of nature. The facts adduced to prove the existence of this pretended power are facts which are really due to the action of natural causes that have been imperfectly observed, and above all, imperfectly understood."

"Some people have a very strong magnetic power. They may misuse it if their own spirit is bad. In that case, other bad spirits may help them. But do not believe in any supposed magical power. It exists only in the imagination of superstitious people who do not know the true laws of nature. The facts offered as proof of this supposed power are really due to natural causes. These causes have been imperfectly observed and, above all, imperfectly understood."

553. What is the effect of the formulas and practices by the aid of which certain persons profess to be able to control the wills of spirits?

553. What effect do the formulas and practices have that some people claim can control the wills of spirits?

"Their only effect is to render such persons ridiculous, if they really put faith in them; and, if they do not, they are rogues who deserve to be punished. All such formulas are mere jugglery; there is no 'sacramental word,' no cabalistic sign, no talisman, that has any power over spirits; for spirits are attracted by thought, and not by anything material."

"Their only effect is to make such people look ridiculous if they really believe in them. If they do not believe in them, they are frauds who deserve to be punished. All such formulas are mere trickery. There is no 'sacramental word,' no occult sign, and no talisman that has any power over spirits. Spirits are attracted by thought, not by anything material."

—Have not cabalistic formulas been sometimes dictated by spirits?

Have spirits sometimes dictated cabalistic formulas?

"Yes; there are spirits who give you strange signs and words, and prescribe certain acts, with the aid of which you perform what you call 'conjurations;' but you may be very sure that such spirits are making game of you, and amusing themselves with your credulity."

"Yes, there are spirits who give you strange signs and words and tell you to perform certain acts. With their help, you perform what you call 'conjurations.' But you can be very sure that these spirits are making fun of you and amusing themselves with your gullibility."

554. Is it not possible that he who, rightly or wrongly, has confidence in what he calls the virtue of a talisman, may attract a spirit to him by that very confidence; for in that case it would be his thought that acts, the talisman being only a sign that helps to concentrate and direct his thought?

554. Could a person attract a spirit through confidence in what they call the power of a talisman, whether that confidence is justified or not? In that case, their thought would be at work. The talisman would only be a sign that helps them focus and direct their thought.

"Such an action is quite possible; but the nature of the spirit thus attracted would depend on the purity of intention and the elevation of sentiment of the party attracting him; and it rarely happens that one who is simple enough to believe in the virtue of a talisman is not actuated by motives of a material rather than of a moral character. At all events, such practices imply a pettiness and weakness of mind that would naturally give access to imperfect and mocking spirits."

"Such an action is quite possible. But the kind of spirit attracted would depend on the person's purity of intention and the nobility of their feelings. Someone simple enough to believe in a talisman's power is rarely motivated by moral rather than material concerns. In any case, such practices suggest a petty and weak mind, which would naturally admit imperfect and mocking spirits."

555. What meaning should we attach to the qualification of sorcerer?

555. What does the term sorcerer mean?

"Those whom you call sorcerers are persons gifted, when they are honest, with certain exceptional faculties, like the mesmeric power or second-sight; and as such persons do things that you do not comprehend, you suppose them to be endowed with supernatural power. Have not many of your learned men passed for sorcerers in the eyes of the ignorant?"

"Those you call sorcerers, when they are honest, have certain unusual abilities, such as the power to mesmerize or second sight. They do things you do not understand, so you assume they have supernatural powers. Haven't many of your learned people been taken for sorcerers by those who knew no better?"

Spiritism and mesmerism give us the key to a multitude of phenomena around which ignorance has woven a host of fables, in which the facts are exaggerated by the imagination. An enlightened knowledge of these two sciences, which, so to say, form but one, is the best safeguard against superstitious ideas; for, by showing the reality of things and their true cause, it shows what is possible and what is impossible, what is within the laws of nature and what is only a ridiculous belief.¹⁴

Spiritism and mesmerism give us the key to many phenomena. Ignorance has surrounded these phenomena with fables, in which imagination exaggerates the facts. An informed understanding of these two sciences, which are almost one, is the best safeguard against superstition. It shows the reality of things and their true causes. In doing so, it shows what is possible and impossible, what follows the laws of nature and what is merely a ridiculous belief.¹⁴

556. Do some persons really possess the gift of healing by merely touching the sick?

556. Do some people really have the gift of healing sick people just by touching them?

"The mesmeric power may act to that extent when it is seconded by purity of intention and an ardent desire to do good, for, in such a case, good spirits come to the aid of the mesmeriser. But you must be on your guard against the way in which facts are exaggerated when recounted by persons who, being too credulous or too enthusiastic, are disposed to discover something marvellous in the simplest and most natural occurrences. You must also be on your guard against the interested recitals of persons who work on credulity with a view to their own benefit."

"Mesmeric power may act to that extent when it is supported by pure intentions and a strong desire to do good. In that case, good spirits come to the aid of the mesmerist. But be on your guard against exaggerated accounts of events. People who are too trusting or enthusiastic may see something marvelous in the simplest and most natural occurrences. Also be on your guard against self-serving accounts from people who exploit others' trust for their own benefit."

557. Do benedictions and curses draw down good and evil on those who are the object of them?

557. Do blessings and curses bring good and evil to those they are directed at?

"God does not listen to an unjust malediction, and he who utters it is guilty in His eyes. As we are subjected to two opposite influences, good and evil, a curse may have a momentary action, even upon matter; but this action can never take place unless by the will of God, and as an increase of trial for him who is its object. Besides, curses are usually bestowed on the wicked, and benedictions on the good. But neither blessing nor cursing can ever turn aside the justice of Providence, which only strikes the one who is cursed if he is wicked, and only favours the one who is blessed if he merits its protection."

"God does not listen to an unjust curse, and whoever utters it is guilty in his eyes. We are subject to two opposing influences, good and evil. So a curse may have a temporary effect, even on matter. But this can happen only by God’s will, and only to add to the trials of the person cursed. Besides, curses are usually placed on the wicked, and blessings given to the good. But neither a blessing nor a curse can change the justice of Providence. Providence strikes the person cursed only if they are wicked. It favors the person blessed only if they deserve its protection."