The Law of Equality

803. Are all men equal in the sight of God?

803. Are all people equal in God's eyes?

"Yes, all tend towards the same goal; and God has made His laws for the equal good of all. You often say, 'The sun shines for all;' and, in saying this, you enunciate a truth much broader, and of more general application, than you think."

"Yes, all are moving toward the same goal, and God has made his laws for the equal good of all. You often say, 'The sun shines for all.' In saying this, you express a truth that applies much more broadly than you think."

All men are subjected to the action of the same natural laws. All are born in the same state of weakness, and are subject to the same sufferings; and the body of the rich is destroyed like that of the poor. God has not given to any man any natural superiority in regard either to birth or to death; all are equal in His sight.

Everyone is subject to the same natural laws. All are born equally weak and experience the same suffering. The bodies of the rich decay just like those of the poor. God has given no one any natural superiority in birth or death. All are equal in his sight.

804. Why has God not given the same aptitudes to all men?

804. Why hasn't God given everyone the same abilities?

"All spirits have been created equal by God; but some of them have lived more, and others less, and have consequently acquired more or less development in their past existences. The difference between them lies in their various degrees of experience, and in the training of their will, which constitutes their freedom, and in virtue of which some improve themselves more rapidly; hence the diversity of aptitudes that you see around you. This medley of aptitudes is necessary, in order that every man may concur in working out the designs of Providence, within the limits of the development of his physical and intellectual strength. What one cannot do, another does; and thus each contributes his share of usefulness to the general work. Besides, all the worlds of the universe being united by solidarity, it is necessary that the inhabitants of the higher worlds, most of which were created before yours, should come and dwell in it, in order to set you an example."

"God created all spirits equal. But some have lived longer than others, so they have developed to different degrees in their past lives. They differ in their levels of experience and in how they have trained their will. This training gives them freedom and enables some to improve more quickly. That is why you see such a variety of abilities around you. This variety is necessary so that everyone can help carry out the designs of Providence. Each person contributes within the limits of their physical and intellectual development. What one person cannot do, another does. In this way, each makes a useful contribution to the common work. Besides, all the worlds in the universe are connected by mutual responsibility. So the inhabitants of the higher worlds must come and live in your world to set you an example. Most of these higher worlds were created before yours."

805. Does a spirit, in passing from a higher world to a lower one, preserve, in their integrity, the faculties he had previously acquired?

805. When a spirit moves from a higher world to a lower one, does he fully retain the abilities he previously acquired?

"Yes; we have already told you that a spirit who has progressed cannot again fall back. He may choose, in his spirit-state, a corporeal envelope more benumbing, or a position more precarious, than those he quits; but all this is so combined as to teach him some new lesson, and thus to aid his future progress."

"Yes, we have already told you that a spirit who has progressed cannot fall back. In the spirit state, he may choose a more numbing body or a more precarious position than the one he leaves. But all of this is arranged to teach him a new lesson and help his future progress."

The diversity of human aptitudes is thus seen to be the result, not of any diversity in the creation of men, but of the various degrees of advancement attained to by the spirits who are incarnated in them. God, then, has not created the inequality of human faculties, but He has permitted spirits of different degrees of development to be thus brought into contact with each other, in order that the more forward may aid the more backward, and also in order that all men, having need of one another's help, may arrive at the practical comprehension of the law of charity that is destined to unite them.

The differences in human abilities do not result from differences in how people were created. Instead, they result from the different levels of advancement reached by the spirits incarnated in them. God, then, has not created inequality in human abilities. But he has allowed spirits at different levels of development to come into contact with one another. This allows the more advanced to help the less advanced. It also means that all people need one another's help. In this way, they can come to understand in practice the law of charity that is destined to unite them.

806. Is the inequality of social conditions a law of nature?

806. Is inequality in social conditions a law of nature?

"No; it is the work of man, not of God."

"No, it is the work of humans, not God."

—Will this inequality eventually disappear?

Will this inequality eventually disappear?

"Nothing is eternal but the laws of God. Do you not see that it is being effaced, little by little, every day? Your present inequalities will disappear with the disappearance of pride and selfishness; the only inequality that will remain is that of desert. A day will come when the members of the great family of God will no longer regard themselves as being of blood more or less pure; they will know that it is only the spirit that is more or less pure, and that this does not depend on social position."

"Only God's laws are eternal. Don't you see that it is fading little by little, every day? Your present inequalities will disappear as pride and selfishness disappear. The only inequality that will remain is that of merit. A day will come when members of God's great family will no longer see their blood as more or less pure. They will know that only the spirit can be more or less pure. They will also know that this purity does not depend on social position."

807. What is to be thought of those who abuse the superiority of their social position by oppressing the weak to their own profit?

807. What should we think of those who abuse their higher social position by oppressing the weak for their own gain?

"They deserve to be anathematized! Sad will be their fate; for they will be oppressed in their turn, and they will be re-born into an existence in which they will endure all that they have caused to be endured." (684.)

"They deserve to be condemned! Their fate will be sad, for they will be oppressed in turn. They will be reborn into a life in which they will endure everything they have made others endure." (684.)

808. Is not the inequality of riches a result of the inequality of faculties, which gives to some persons more means of acquiring than are possessed by others?

808. Doesn't inequality of wealth result from differences in ability, which give some people more means of acquiring wealth than others?

"Yes, and no. And knavery and robbery? What do you say of them?"

"Yes and no. And what about dishonesty and robbery? What do you say about them?"

—But hereditary riches are not the fruit of evil passions?

But isn't inherited wealth the result of evil passions?

"How do you know that? Go back to their source, and you will see whether it is always pure. How do you know whether they were not, in the beginning, the fruit of a spoliation or an injustice? But, without speaking of their origin, which may have been bad, do you think that the hankering after wealth, even when most honestly acquired, the secret longings to possess it more quickly, are laudable sentiments? These are what God judges; and His judgment is often more severe than that of men."

“How do you know that? Go back to their source, and you will see whether it is always pure. How do you know they did not originally come from theft or injustice? But let us set aside their origin, which may have been bad. Even when wealth is acquired honestly, do you think the craving for it is admirable? What about the secret desire to gain it more quickly? These are the feelings God judges, and his judgment is often more severe than that of people.”

809. If a fortune has been ill-gotten in the beginning, are those who subsequently inherit it responsible for this?

809. If a fortune was originally gained dishonestly, are those who later inherit it responsible for that?

"Most certainly they are not responsible for the wrong that may have been done by others, and of which they may be altogether ignorant; but you must understand that a fortune is often sent to such and such an individual for the sole purpose of giving him the opportunity of repairing an injustice. Happy for him if he comprehends this! If he does it in the name of him who committed the injustice, the reparation will be counted to both of them; for it is often the latter who has endeavoured to bring it about"

"Certainly, they are not responsible for wrongs others may have done, and they may know nothing about them. But understand that a person is often given a fortune solely to give him a chance to correct an injustice. He is fortunate if he understands this! If he corrects the injustice in the name of the person who committed it, both will receive credit. For the person who committed the injustice has often tried to bring about its correction."

810. We may, without infringing legality, dispose of property more or less equitably. Are we held responsible, after death, for the disposition we have made of it?

810. We can distribute property more or less fairly without breaking the law. After death, are we held responsible for how we distributed it?

"Every seed bears its fruit; the fruit of good deeds is sweet, that of others is always bitter; always—remember that"

"Every seed bears fruit. The fruit of good deeds is sweet, but the fruit of other deeds is always bitter. Always. Remember that."

811. Is an absolute equality of riches possible? and has it ever existed?

811. Is complete equality of wealth possible? Has it ever existed?

"No, it is not possible. The diversity of faculties and characters is opposed to it."

"No, it is not possible. Differences in abilities and character make it impossible."

—There are men, nevertheless, who believe it to be the remedy for all the ills of society. What do you think of them?

But some men believe it is the cure for all of society’s problems. What do you think of them?

"They are framers of systems, or moved by ambition and jealousy; they do not understand that the equality they dream of would be speedily broken up by the force of things. Combat selfishness, for that is your social pest; and do not run after chimeras."

“They build grand theories, or are driven by ambition and jealousy. They do not understand that circumstances would quickly destroy the equality they dream of. Fight selfishness, for it is the scourge of your society. Do not chase after fantasies.”

812. If equality of riches be not possible, is it the same in regard to well-being?

812. If equal wealth is not possible, is the same true of well-being?

"No; but well-being is relative, and every one might enjoy it if men had arrived at a good understanding among themselves. For true well-being consists in employing one's time according to one's bent, and not in work for which one has no liking; and as each has different aptitudes, no useful work would be left undone. Equilibrium exists in everything; it is man who disturbs it."

"No, but well-being is relative. Everyone could enjoy it if people reached a good understanding with one another. True well-being means spending one's time doing what one is inclined to do, not work one dislikes. And because everyone has different abilities, no useful work would be left undone. Balance exists in everything. It is people who disturb it."

—Is it possible to arrive at this mutual understanding?

Is it possible to reach this mutual understanding?

"Men will arrive at it when they practise the law of justice."

"People will achieve it when they practice the law of justice."

813. There are men who fall into destitution and misery through their own fault; surely society is not responsible in such cases?

813. Some men fall into poverty and misery through their own fault. Surely society is not responsible in such cases?

"Yes; we have already said that society is often the primary cause of such failures; and besides, is it not the duty of society to watch over the moral education of all its members? Society often perverts their judgment through a bad education, instead of correcting their evil tendencies." (685.)

"Yes, we have already said that society is often the main cause of such failures. Besides, isn't society responsible for the moral education of all its members? Society often distorts their judgment through poor education instead of correcting their evil tendencies." (685.)

814. Why has God given wealth and power to some, and poverty to others?

814. Why has God given wealth and power to some people and poverty to others?

"In order to try them in different ways. Moreover, as you know, it is the spirits themselves who have selected those trials, under which they often succumb."

"To test them in different ways. Besides, as you know, the spirits themselves chose those trials, which they often fail."

815. Which of the two kinds of trial, poverty or riches, is the most to be dreaded by man?

815. Which of the two trials should a person fear more, poverty or wealth?

"They are equally dangerous. Poverty excites murmurings against Providence; riches excite to all kinds of excesses."

"They are equally dangerous. Poverty leads people to complain against Providence. Wealth leads to all kinds of excess."

816. If the rich man has more temptations to evil, has he not also more ample means of doing good?

816. If a rich man faces more temptations to do evil, doesn't he also have more means to do good?

"That is precisely what he does not always do. He often becomes selfish, proud, and insatiable. His wants increase with his fortune, and he never thinks he has enough, even for himself."

"That is exactly what he does not always do. He often becomes selfish, proud, and greedy. The more wealth he has, the more he wants. He never thinks he has enough, even for himself."

Worldly grandeur, and authority over our fellow-creatures, are trials as great and as slippery as misfortune; for the richer and more powerful we are, the more obligations we have to fulfil, and the greater are our means of doing both good and evil. God tries the poor through resignation, and the rich through the use he makes of his wealth and power.

Worldly greatness and power over others are trials as great and treacherous as misfortune. For the richer and more powerful we are, the more obligations we have to fulfill, and the more we can do both good and evil. God tests the poor through their acceptance of hardship. He tests the rich through how they use their wealth and power.

Riches and power give birth to all the passions that attach us to matter, and keep us at a distance from spiritual perfection; this is why Jesus said that it is easier for a camel to pass through the needle's eye than for a rich man to enter into the kingdom of heaven. (266.)

Wealth and power give rise to all the passions that bind us to material things. These passions keep us from spiritual perfection. That is why Jesus said it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven. (266.)

817. Are men and women equal in the sight of God, and have they the same rights?

817. Are men and women equal in God's eyes, and do they have the same rights?

"Has not God given to them both the knowledge of good and evil, and the faculty of progressing?"

"Hasn't God given them both the knowledge of good and evil and the ability to progress?"

818. Whence comes the moral inferiority of women in some countries?

818. What causes the moral inferiority of women in some countries?

"From the cruel and unjust supremacy which man has usurped over her. It is a result of social institutions, and of the abusive exercise of strength over weakness. Among men but little advanced morally, might is mistaken for right."

"From the cruel and unjust power that man has taken over her. This power results from social institutions and the abuse of strength over weakness. Among men with little moral development, might is mistaken for right."

819. For what purpose is woman physically weaker than man?

819. What purpose does it serve for women to be physically weaker than men?

"In order that to her may be assigned certain special functions. Man is made for rough work, as being the stronger; woman, for gentler occupations; and both are differenced that they may aid each other in passing through the trials of a life full of bitterness."

"So that she may be assigned certain special roles. Man is made for hard work because he is stronger. Woman is made for gentler work. They are different so that they can help each other through the trials of a life full of bitterness."

820. Does not woman's physical weakness make her naturally dependent on man?

820. Doesn't women's physical weakness make them naturally dependent on men?

"God has given strength to the one sex in order that it may protect the other, but not to reduce it to servitude."

"God has given one sex strength to protect the other, not to make it subservient."

God has fitted the organisation of each being for the functions which it has to discharge. If God has given less physical strength to woman, He has, at the same time, endowed her with a greater amount of sensibility, in harmony with the delicacy of the maternal functions and the weakness of the beings confided to her care.

God has fitted each being’s body to the functions it must perform. If God has given women less physical strength, he has also given them greater sensitivity. This suits the delicate work of motherhood and the weakness of the beings entrusted to their care.

821. Are the functions to which woman is destined by nature as important as those which are allotted to man?

821. Are the roles nature assigns to women as important as those assigned to men?

"Yes, and still more important; for it is she who gives him his first notions of life."

"Yes, and even more important, because she gives him his first ideas about life."

822. All men being equals according to the law of God, ought they also to be such according to the law of men?

822. Since all people are equal under God's law, should they also be equal under human law?

"Such equality is the very first principle of justice. Do not unto others what you would not that others should do unto you."

"Such equality is the first principle of justice. Do not do to others what you would not want them to do to you."

—In order to be perfectly just, ought legislation to proclaim an equality of rights between men and women?

To be perfectly just, should laws grant men and women equal rights?

"Equality of rights, yes, but not of functions. Each should have a specified place. Let man busy himself with the outer side of life, and woman with its inner side; each sex according to its special aptitude. Human law, in order to be just, should proclaim the equality of rights of men and women. Every privilege accorded to either sex is contrary to justice. The emancipation of woman follows the progress of civilisation; her subjection is a condition of barbarism. The sexes, moreover, exist only through the physical organisation. Since spirits can assume that of either sex, there is no difference between them in this respect, and they ought consequently to enjoy the same rights."

"Equal rights, yes, but not equal roles. Each should have a defined place. Let men attend to the outer side of life and women to its inner side, each according to their particular abilities. To be just, human law should declare that men and women have equal rights. Any privilege given to either sex is unjust. The emancipation of women follows the progress of civilization; their subjection is a condition of barbarism. Moreover, the sexes exist only because of the physical body. Spirits can take on a body of either sex, so there is no difference between them in this respect. They should therefore enjoy the same rights."

823. Whence comes the desire of perpetuating one's memory by means of funeral monuments?

823. Where does the desire to be remembered through funeral monuments come from?

"It is the last act of pride."

"It is the last act of pride."

—But is not the sumptuousness of funeral monuments more frequently due to the action of relatives desirous to honour the memory of the defunct, than to the defunct himself?

But aren't elaborate funeral monuments more often the work of relatives wishing to honor the deceased than of the deceased themselves?

"In such cases it is an act of pride on the part of relatives who desire to glorify themselves; for assuredly it is not always for the one who is dead that all these demonstrations are made, but rather to gratify their own vanity by making an impression on others, and to parade their wealth. Do you imagine that the remembrance of their loved ones is less durable in the hearts of the poor, because the latter have no flowers to lay upon their graves? Do you imagine that marble can save from oblivion the name of him who has led a useless life upon the earth?"

"In such cases, relatives who want to glorify themselves are acting out of pride. Surely, not all these displays are made for the person who has died. Instead, the relatives indulge their vanity by impressing others and showing off their wealth. Do you think poor people remember their loved ones any less because they have no flowers to lay on their graves? Do you think marble can keep the name of someone who led a useless life on earth from being forgotten?"

824. Is funeral pomp blamable under all circumstances?

824. Is an elaborate funeral always wrong?

"No; when displayed in honour of a noble life, it is just, and conveys a useful lesson."

"No. When displayed to honor a noble life, it is right and teaches a useful lesson."

The grave is the place of meeting for all men—the inevitable end of all human distinctions. It is in vain that the rich man seeks to perpetuate his memory by stately monuments; time will destroy them like his body; nature has so willed it. The remembrance of his deeds, whether good or bad, will be less perishable than his tomb; the pomp of his funeral will neither cleanse away his turpitudes nor raise him a single step on the ladder of the spirit-hierarchy. (320 et seq.)

The grave is where all people meet. It is the inevitable end of all human distinctions. A rich man may try to preserve his memory with grand monuments, but in vain. Time will destroy them, just as it destroys his body. Nature has willed it so. The memory of his deeds, whether good or bad, will outlast his tomb. The splendor of his funeral will not erase his wrongdoing. Nor will it raise him a single step in the hierarchy of spirits. (320 et seq.)