Spirit Life

223. Is the soul reincarnated immediately after its separation from the body?

223. Is the soul reincarnated immediately after it leaves the body?

"Sometimes immediately, but more often after intervals of longer or shorter duration. In the higher worlds, reincarnation is almost always immediate. Corporeal matter in those worlds being less gross than in the worlds of lower advancement, a spirit, while incarnated in them, retains the use of nearly all his spirit-faculties, his normal condition being that of your somnambulists in their lucid state."

"Sometimes immediately, but more often after a shorter or longer interval. In the higher worlds, reincarnation is almost always immediate. Physical matter in those worlds is less dense than in less advanced worlds. Because of this, a spirit incarnated there retains nearly all its spiritual abilities. Its normal state is like that of your sleepwalkers when they are lucid."

224. What becomes of the soul in the intervals between its successive incarnations?

224. What happens to the soul between its successive incarnations?

"It becomes an errant or wandering spirit, aspiring after a new destiny. Its state is one of waiting and expectancy."

"It becomes a wandering spirit, hoping for a new destiny. It waits expectantly."

—How long may these intervals last?

How long can these intervals last?

"From a few hours to thousands of ages. Strictly speaking, there are no fixed limits to the period of erraticity or wandering, which may be prolonged for a very considerable time, but which, however, is never perpetual. A spirit is always enabled, sooner or later, to commence a new existence which serves to effect the purification of its preceding existences."

"From a few hours to thousands of ages. There are, strictly speaking, no fixed limits to the period of wandering. It may last a very long time, but it is never endless. Sooner or later, a spirit is always able to begin a new existence that purifies its previous existences."

—Does the duration of the state of erraticity depend on the will of the spirit, or may it be imposed as an expiation?

Does the spirit decide how long it remains in the state of erraticity, or may it be imposed as atonement?

"It is a consequence of the spirit's free-will. Spirits act with full discernment; but, in some cases, the prolongation of this state is a punishment inflicted by God, while in others, it has been granted to them at their own request, to enable them to pursue studies which they can prosecute more effectually in the disincarnate state."

"It is a consequence of the spirit's free will. Spirits act with full understanding. But in some cases, God prolongs this state as a punishment. In others, he prolongs it at their own request. This allows them to pursue studies more effectively in the disincarnate state."

225. Is erraticity necessarily a sign of inferiority on the part of spirits?

225. Is erraticity necessarily a sign that spirits are inferior?

"No, for there are errant spirits of every degree. Incarnation is a transitional state, as we have already told you. In their normal state, spirits are disengaged from matter."

"No, because there are wandering spirits at every level. As we have already told you, incarnation is a temporary state. In their normal state, spirits are free from matter."

226. Would it be correct to say that all spirits who are not incarnated are errant?

226. Is it correct to say that all spirits who are not incarnated are errant?

"Yes, as regards those who are to be reincarnated; but the pure spirits who have attained to perfection are not errant; their state is definitive."

"Yes, for those who will be reincarnated. But pure spirits who have reached perfection are not wandering. Their state is final."

In virtue of their special qualities, spirits are of different orders or degrees of advancement, through which they pass successively as they become purified. As regards their state, they may be—1. Incarnated, that is to say, united to a material body; 2. Errant or wandering, that is to say, disengaged from the material body and awaiting a new incarnation for purposes of improvement; 3. Pure spirits, that is to say, perfected, and having no further need of incarnation.

Because of their particular qualities, spirits belong to different orders or levels of advancement. They pass through these levels in turn as they become purified. Spirits may be in three states: 1. Incarnated, meaning united with a material body. 2. Errant or wandering, meaning free from the material body and awaiting a new incarnation to improve themselves. 3. Pure spirits, meaning perfected and no longer needing to be incarnated.

227. In what way do wandering spirits obtain instruction? It can hardly be in the same way as men.

227. How do wandering spirits learn? They can hardly learn in the same way as people.

"They study their past, and seek out the means of raising themselves to a higher degree. Possessed of vision, they observe all that is going on in the regions through which they pass. They listen to the discourse of enlightened men, and to the counsels of spirits more advanced than themselves, and they thus acquire new ideas."

"They study their past and look for ways to rise to a higher level. They can see and observe everything happening in the regions they pass through. They listen to enlightened people and to the advice of spirits more advanced than themselves. In this way, they gain new ideas."

228. Do spirits retain any human passions?

228. Do spirits still have any human passions?

"Elevated spirits, on quitting their bodily envelope, leave behind them the evil passions of humanity, and retain only the love of goodness. But inferior spirits retain their earthly imperfections. Were it not for this retention, they would be of the highest order."

"Elevated spirits leave their bodies and the evil passions of humanity behind. They retain only their love of goodness. But inferior spirits retain their earthly imperfections. If they did not, they would be of the highest order."

229. How is it that spirits, on quitting the earth, do not leave behind them all their evil passions, since they are then able to perceive the disastrous consequences of those passions?

229. Why don't spirits leave all their evil passions behind when they leave earth? They can then see the disastrous consequences of those passions.

"You have among you persons who are, for instance, excessively jealous; do you imagine that they lose this defect at once on quitting your world? There remains with spirits, after their departure from the earthly life, and especially with those who have had strongly marked passions, a sort of atmosphere by which they are enveloped, and which keeps up all their former evil qualities; for spirits are not entirely freed from the influence of materiality. It is only occasionally that they obtain glimpses of the truth, showing them, as it were, the true path which they ought to follow."

“Among you, for example, there are people who are excessively jealous. Do you imagine they lose this fault as soon as they leave your world? After leaving earthly life, spirits remain surrounded by a kind of atmosphere that sustains all their former evil qualities. This is especially true of spirits who had strong passions. For spirits are not entirely free from the influence of the material world. Only occasionally do they catch glimpses of the truth, which show them the true path they should follow.”

230. Do spirits progress in the state of erraticity?

230. Do spirits progress while in the state of erraticity?

"They may make a great advance in that state, in proportion to their efforts and desires after improvement, but it is in the corporeal life that they put in practice the new ideas they have thus acquired."

"They may make great progress in that state, depending on their efforts and desire to improve. But they put the new ideas they have gained into practice in physical life."

231. Are wandering spirits happy or unhappy?

231. Are wandering spirits happy or unhappy?

"More or less so according to their deserts. They suffer from the passions of which they have retained the principle, or they are happy in proportion as they are more or less dematerialised. In the state of erraticity, a spirit perceives what he needs in order to become happier, and he is thus stimulated to seek out the means of attaining what he lacks. But he is not always permitted to reincarnate himself when he desires to do so, and the prolongation of erraticity then becomes a punishment."

"More or less, according to what they deserve. They suffer from the passions they still carry within them. Or they are happy to the extent that they have become less attached to material things. While in the state of erraticity, a spirit sees what he needs to become happier. This encourages him to seek ways to gain what he lacks. But he is not always allowed to reincarnate when he wishes. When he must remain in erraticity longer, that becomes a punishment."

232. Can spirits in the state of erraticity enter all the other worlds?

232. Can spirits between incarnations enter all the other worlds?

"That depends on their degree of advancement. When a spirit has quitted the body, he is not necessarily disengaged entirely from matter, and he still belongs to the world in which he has lived, or to a world of the same degree, unless he have raised himself during his earthly life to a world of higher degree; and this progressive elevation should be the constant aim of every spirit, for without it he would never attain to perfection. A spirit, however, may enter worlds of higher degree; but, in that case, he finds himself to be a stranger in them. He can only obtain, as it were, a glimpse of them; but such glimpses often serve to quicken his desire to improve and to advance, that he may become worthy of the felicity which is enjoyed in them, and may thus be enabled to inhabit them in course of time."

"That depends on how far they have progressed. When a spirit leaves the body, it is not necessarily completely free from matter. It still belongs to the world where it lived, or to a world at the same level. The exception is a spirit that has risen to a higher world during its earthly life. This upward progress should be the constant aim of every spirit. Without it, a spirit would never reach perfection. A spirit may, however, enter higher worlds, but it finds itself a stranger there. It can only catch a glimpse of them. Yet such glimpses often strengthen its desire to improve and advance. In time, it may become worthy of the happiness enjoyed in those worlds and be able to live in them."

233. Do spirits who are already purified ever come into worlds of lower degree?

233. Do spirits who are already purified ever visit lower worlds?

"They come into them very frequently in order to help them forward. Unless they did so, those worlds would be left to themselves, without guides to direct them."

"They enter those worlds very often to help them progress. Without their help, those worlds would be left on their own, without guides to direct them."

234. Are there, as has been stated, worlds which serve as stations and resting-places for errant spirits?

234. Are there worlds that serve as stopping and resting places for wandering spirits, as has been said?

"Yes; there are worlds which are specially adapted for the reception of wandering beings, worlds which they may temporarily inhabit; a sort of camping-ground in which they may bivouac for a time, and repose after a too lengthened erraticity—a state which is always somewhat wearisome. Those worlds constitute intermediary stations between the worlds of other orders, and are graduated according to the nature of the spirits who are to come into them, and who will find in them the conditions of a rest more or less enjoyable."

“Yes, some worlds are specially suited to receive wandering beings, who may live there temporarily. They are like camping grounds where these beings can rest for a time after wandering too long. Such wandering is always somewhat tiring. These worlds are stopping places between worlds of other kinds. They are suited to different spirits according to their nature. There, the spirits find conditions for rest that are more or less pleasant.”

—Can the spirits who occupy these worlds quit them at pleasure?

Can the spirits who inhabit these worlds leave them whenever they wish?

"Yes, they can leave them for any other region to which they may have to go. They are like birds of passage alighting on an island in order to rest and recover strength for reaching their destination."

"Yes, they can leave them for any other region they may need to visit. They are like migratory birds that land on an island to rest and regain strength before continuing to their destination."

235. Do spirits progress during their sojourns in the transitional worlds?

235. Do spirits progress during their stays in the transitional worlds?

"Certainly; those who thus come together do so with a view to their instruction, and in order more readily to obtain permission to enter a higher region, and thus to advance their progress towards the perfection which is their aim."

"Certainly. Those who come together in this way do so to learn and to more easily obtain permission to enter a higher region. This helps them progress toward the perfection they seek."

236. Are the transitional worlds of a special nature, and destined to be for ever the sojourn of wandering spirits?

236. Are transitional worlds special in nature? Are they destined to remain forever a home for wandering spirits?

"No; their position in the hierarchy of worlds is only temporary."

"No, their place in the hierarchy of worlds is only temporary."

—Are they, at the same time, inhabited by corporeal beings?

Are they also inhabited by beings with physical bodies?

"No; their surface is sterile. Those who inhabit them have no corporeal wants."

"No. Their surface is barren. Those who live there have no physical needs."

—Is this sterility permanent, and does it result from anything special in their nature?

Is this sterility permanent? Does it result from something special in their nature?

"No; their sterility is only transitional."

"No, their sterility is only temporary."

—Such worlds are, then, void of everything like the beauties of nature?

So, do such worlds have nothing like the beauty of nature?

"The inexhaustible richness of creation is manifested by beauties of immensity that are no less admirable than the terrestrial harmonies which you call the beauties of nature."

"Creation's endless richness is revealed in the beauty of the vast universe. This beauty is no less wonderful than the harmony on Earth that you call the beauty of nature."

—Since the state of those worlds is only transitory, will the state of our earth, at some future time, be of that character?

Since the state of those worlds is only temporary, will Earth be in that same state at some future time?

"Such has already been its state."

"It has been in that state before."

—At what epoch?

At what time?

"During its formation."

"While it was forming."

Nothing in nature is useless; everything has its purpose, its destination. There is no void; every portion of immensity is inhabited. Life is everywhere. Thus, during the long series of ages which preceded man's appearance upon the earth, during the vast periods of transition attested by the superposition of the geologic strata, before even the earliest formation of organised beings, upon that formless mass, in that arid chaos in which the elements existed in a state of fusion, there was no absence of life. Beings who had neither human wants nor human sensations found therein a welcome refuge. The will of God had ordained that the earth, even in that embryonic state, should be useful. Who, then, would venture to say that, of the innumerable orbs which circulate in immensity, one only, and one of the smallest of them all, lost in the crowd, has the exclusive privilege of being inhabited? What, in that case, would be the use of the others? Would God have created them merely to regale our eyes? Such a supposition, of which the absurdity is incompatible with the wisdom that appears in all His works, becomes still more evidently inadmissible when we reflect on the myriads of heavenly bodies which we are unable to perceive. On the other hand, no one can deny the grandeur and sublimity of the idea that worlds in course of formation, and which are still unfitted for the habitation of material life, are, nevertheless, peopled with living beings appropriate to its condition—an idea which may possibly contain the solution of more than one problem as yet obscure.

Nothing in nature is useless. Everything has a purpose, a destiny. There is no empty space. Every part of the vast universe is inhabited. Life is everywhere. So there was no absence of life during the long ages before humans appeared on Earth. Even before the first organized beings formed, life existed during the vast periods of transition recorded in the layers of geological strata. Earth was then a formless mass, a barren chaos in which the elements were molten. Yet beings with neither human needs nor human sensations found a welcome refuge there. God had ordained that Earth should be useful, even in that early stage. Who, then, would dare claim that only one of the countless worlds moving through the vast universe is inhabited? And that this world is one of the smallest, lost among the crowd? What purpose would the others serve? Would God have created them merely to delight our eyes? Such an absurd idea is incompatible with the wisdom shown in all his works. It becomes even harder to accept when we consider the countless heavenly bodies we cannot see. On the other hand, no one can deny the grandeur and sublimity of another idea. Worlds still forming may be unfit for material life, yet inhabited by living beings suited to their condition. This idea may hold the solution to more than one problem that remains obscure.

237. Does the soul, when it has returned into the world of spirits, still possess the perceptions it possessed in the earthly life?

237. When the soul returns to the spirit world, does it still have the perceptions it had during earthly life?

"Yes; and others which it did not possess in that life, because its body acted as a veil which obscured them. Intelligence is an attribute of spirit; but it is manifested more freely when not hindered by the trammels of flesh."

“Yes, and others it did not possess in that life because its body acted as a veil, hiding them. Intelligence is a quality of spirit, but it is expressed more freely when not held back by the body.”

238. Are the perceptions and knowledge of spirits unlimited? In a word, do they know everything?

238. Are there limits to what spirits can perceive and know? In short, do they know everything?

"The nearer they approach to perfection, the more they know. Spirits of the higher orders possess a wide range of knowledge; those of the lower orders are more or less ignorant in regard to everything."

"The closer spirits come to perfection, the more they know. Higher-order spirits have a wide range of knowledge. Lower-order spirits know little or nothing about everything."

239. Do spirits comprehend the first principle of things?

239. Do spirits understand the first principle of things?

"That depends on their degree of elevation and of purity; inferior spirits know no more than men."

"That depends on how elevated and pure they are. Inferior spirits know no more than people do."

240. Do spirits perceive duration as we do?

240. Do spirits experience time as we do?

"No; and this is why you do not always understand us when you seek to fix dates and epochs."

"No. That is why you do not always understand us when you try to establish dates and time periods."

The life of spirits is exterior to the idea of time as perceived by us. The idea of duration may be said to be annihilated for them; ages, which seem so long to us, appear to them only as so many instants lapsing into eternity, just as the inequalities of the earth's surface are effaced and disappear beneath the gaze of the aeronaut as he mounts into space.

The life of spirits lies outside time as we perceive it. For them, the idea of duration may be said to vanish. Ages that seem so long to us appear to them as mere moments passing into eternity. In the same way, the unevenness of the earth's surface fades and disappears from view as a balloonist rises into the sky.

241. Do spirits take a truer and more precise view of the present than we do?

241. Do spirits see the present more accurately and clearly than we do?

"Their view, in comparison with yours, is pretty much what eyesight is in comparison with blindness. They see what you do not see; they judge, therefore, otherwise than you do. But we must remind you that this depends on their degree of elevation."

"Their view compared with yours is much like sight compared with blindness. They see what you cannot see, so they judge differently than you do. But we must remind you that this depends on their level of elevation."

242. How do spirits acquire the knowledge of the past, and is this knowledge without limits for them?

242. How do spirits learn about the past, and is their knowledge of it unlimited?

"The past, when we turn our attention to it, is perceived by us as though it were present, exactly as is the case with you, when you call to mind something which may have struck you in the course of your present exile; with this difference, however, that, as our view is no longer obscured by the material veil which covers your intelligence, we remember things that are at present effaced from your memory. But spirits do not know everything; for example, their creation."

"When we turn our attention to the past, we see it as if it were present. It is just as when you recall something that struck you during your present exile. But there is a difference. The material veil that covers your intelligence no longer obscures our view. So we remember things that are now erased from your memory. But spirits do not know everything. For example, they do not know how they were created."

243. Do spirits foresee the future?

243. Can spirits see the future?

"That, again, depends on their degree of advancement. Very often, they foresee it only partially; but, even when they foresee it more clearly, they are not always permitted to reveal it. When they foresee it, it appears to them to be present. A spirit sees the future more clearly in proportion as he approaches God. After death, the soul sees and embraces at a glance all its past emigrations, but it cannot see what God has in store for it. This foreknowledge is only possessed by the soul that has attained to entire union with God, after a long succession of existences."

"That, again, depends on how advanced they are. Very often, they see only part of the future. But even when they see it more clearly, they are not always allowed to reveal it. When they see the future, it appears to them as the present. The closer a spirit comes to God, the more clearly it sees the future. After death, the soul sees and takes in all its past migrations at a glance. But it cannot see what God has in store for it. Only a soul that has reached complete union with God has this knowledge of the future. It reaches that union after a long succession of lives."

—Do spirits, arrived at absolute perfection, possess the complete knowledge of the future?

Do spirits who have reached absolute perfection have complete knowledge of the future?

"'Complete' is not the word; for God alone is the sovereign master, and none can attain to equality with Him."

“‘Complete’ is not the right word, because God alone is the supreme master, and no one can equal him.”

244. Do spirits see God?

244. Do spirits see God?

"Only spirits of the highest order see and understand Him; spirits of lower order feel and divine Him."

"Only the highest spirits see and understand him. Lower spirits sense him and know he is there."

—When a spirit of lower degree says that such and such a thing is permitted to him or forbidden by God, how does he know that such ordering is really by Him?

When a lower-level spirit says God allows or forbids him to do something, how does he know God really ordered it?

"He does not see God, but he feels His sovereignty; and when anything is not to be done or said, he feels a sort of intuition, an invisible warning, which commands him to abstain. Are not you yourselves sometimes conscious of a secret impression, enjoining on you to do or not to do, as the case may be? It is the same thing with us, but in a higher degree; for you can easily understand that, the essence of spirits being more supple than yours, they are better able to receive the divine monitions."

"He does not see God, but he feels his authority. When he should not do or say something, he feels a kind of intuition, an invisible warning telling him to refrain. Don't you sometimes feel a private impression telling you to do or not do something, depending on the situation? It is the same with us, but to a greater degree. You can easily understand that spirits, whose essence is more flexible than yours, are better able to receive God's warnings."

—Are the divine commands transmitted to each spirit directly by God, or through the intermediary of other spirits?

Does God give each spirit his commands directly, or through other spirits?

"Those commands do not come direct from God; in order to communicate directly with God, a spirit must have made himself worthy of such communication. God transmits His orders through spirits of higher degrees of wisdom and purity."

"Those commands do not come directly from God. A spirit must be worthy of communicating directly with God. God passes on his orders through spirits of greater wisdom and purity."

245. Is spirit-sight circumscribed, as is the sight of corporeal beings?

245. Is the sight of spirits limited, like the sight of physical beings?

"No; it resides in them."

"No, it lives in them."

246. Do spirits require light in order to see?

246. Do spirits need light to see?

"They see of themselves, and have no need of any exterior light. There is, for them, no other darkness than that in which they may be made to find themselves as expiation."

"They can see on their own and need no external light. The only darkness they may experience is darkness imposed on them as punishment."

247. Do spirits need to travel in order to see two different points? Can they, for instance, see the two hemispheres of the globe at the same time?

247. Do spirits need to travel to see two different places? For example, can they see both hemispheres of the Earth at the same time?

"As spirits transport themselves from point to point with the rapidity of thought, they may be said to see everywhere at the same time. A spirit's thought may radiate at the same moment on many different points; but this faculty depends on his purity. The more impure the spirit, the narrower is his range of sight. It is only the higher spirits who can take in a whole at a single glance."

"Spirits move from place to place as quickly as thought, so they may be said to see everywhere at once. A spirit's thoughts may reach many different places at the same time. But this ability depends on the spirit's purity. The more impure the spirit, the narrower its range of sight. Only higher spirits can see the whole at a single glance."

The faculty of vision, among spirits, is a property inherent in their nature, and which resides in their whole being, as light resides in every part of a luminous body. It is a sort of universal lucidity, which extends to everything, which embraces at once time, space, and things, and in relation to which, darkness or material obstacles have no existence. And a moment's reflection shows us that this must necessarily be the case. In the human being, sight being produced by the play of an organ acted upon by light, it follows that, without light, man finds himself in darkness; but the faculty of vision being an attribute of the spirit himself, independently of any exterior agent, spirit-sight is independent of light. (Vide Ubiquity, No. 92, p. 37.)

The ability to see is inherent in the nature of spirits. It resides in their whole being, just as light resides in every part of a luminous body. It is a kind of universal clarity of vision that extends to everything. It takes in time, space, and things all at once. Neither darkness nor material obstacles exist for it. A moment's thought shows us that this must necessarily be so. In humans, sight depends on an organ acted upon by light. Without light, therefore, a person is in darkness. But the ability to see is an attribute of the spirit itself, independent of any external agent. Spirit-sight is therefore independent of light. (See Ubiquity, No. 92, p. 37.)

248. Do spirits see things as distinctly as we do?

248. Do spirits see things as clearly as we do?

"More distinctly, for their sight penetrates what yours cannot penetrate: nothing obscures it."

"More clearly, because they can see through what you cannot. Nothing blocks their sight."

249. Do spirits perceive sounds?

249. Can spirits hear sounds?

"Yes; they perceive sounds that your obtuse senses cannot perceive."

"Yes, they hear sounds that your dull senses cannot detect."

—Does the faculty of hearing reside in the whole of a spirit's being, like the faculty of sight?

Does a spirit hear with its whole being, just as it sees with its whole being?

"All the perceptive faculties of a spirit are attributes of his nature, and form part of his being. When he is clothed upon with a material body, his perceptions reach him only through the channel of his bodily organs; but the perceptions of a spirit, when restored to the state of freedom, are no longer localised."

"All a spirit's powers of perception are part of his nature and his being. When he has a physical body, he perceives things only through his bodily organs. But when a spirit is free again, his perceptions are no longer limited to particular locations."

250. The perceptive faculties being attributes of a spirit's nature, is it possible for him to withdraw himself from their action?

250. Since the faculties of perception are part of a spirit's nature, can he escape their effects?

"A spirit only sees and hears what he chooses to see and hear. This statement, however, is to be taken in a general sense, and mainly as regards spirits of the higher orders; for imperfect spirits are compelled to see and hear, and often against their will, whatever may be useful for their amelioration."

"A spirit sees and hears only what he chooses to see and hear. However, this is a general statement that applies mainly to spirits of higher orders. Imperfect spirits are forced to see and hear whatever may help them improve, often against their will."

251. Are spirits affected by music?

251. Are spirits affected by music?

"Do you mean the music of your earth? What is it in comparison with the music of the celestial spheres, of that harmony of which nothing in your earth can give you any idea? The one is to the other as is the howl of the savage to the most lovely melody. Spirits of low degree, however, may take pleasure in hearing your music, because they are not yet able to appreciate anything more sublime. Music has inexhaustible charms for spirits, owing to the great development of their sensitive qualities; I mean, celestial music, than which the spiritual imagination can conceive of nothing more exquisitely sweet and beautiful."

"Do you mean the music of your earth? How can it compare with the music of the celestial spheres? Nothing on your earth can give you any idea of that harmony. Your music is to celestial music as the howl of a savage is to the loveliest melody. Spirits of a lower order, however, may enjoy hearing your music because they cannot yet appreciate anything more sublime. Music has endless charms for spirits because their sensitivity is so highly developed. I mean celestial music. The spiritual imagination can conceive of nothing sweeter or more beautiful."

252. Are spirits sensible of the beauties of nature?

252. Do spirits appreciate the beauty of nature?

"The beauties of nature are so different in the different globes, that spirits are far from knowing them all. They are sensible of them in proportion to their aptitude for appreciating and comprehending them; but, for spirits of a high degree of advancement, there are beauties of general harmony in which beauties of detail are, so to say, lost sight of."

"The beauty of nature varies so much from one world to another that spirits are far from knowing it all. They appreciate these beauties according to their ability to understand and appreciate them. But highly advanced spirits see a beauty in the overall harmony, in which the beauty of individual details is, so to speak, lost from sight."

253. Do spirits experience our physical needs and sufferings?

253. Do spirits experience our physical needs and suffering?

"They know them, because they have undergone them; but they do not, like you, experience them materially: they are spirits."

"They know them because they have been through them. But unlike you, they do not experience them physically. They are spirits."

254. Do spirits experience fatigue and the need of rest?

254. Do spirits get tired and need rest?

"They cannot feel fatigue as you understand it, and consequently they have no need of your corporeal rest, because they have no organs whose strength requires to be restored. But a spirit may be said to take rest, inasmuch as he is not constantly in a state of activity. He does not act materially; his action is altogether intellectual, and his resting is altogether moral; that is to say, that there are moments when his thought becomes less active, and is no longer directed to any special object, and this constitutes for him a state which is really one of repose, but a kind of repose which cannot be likened to that of the body. The sort of fatigue which may be felt by spirits is proportionate to their inferiority; for, the higher their degree of elevation, the less is their need of rest."

“They cannot feel fatigue as you understand it, so they do not need the bodily rest you need. They have no organs whose strength must be restored. But a spirit can be said to rest because it is not always active. A spirit does not act materially. Its activity is entirely intellectual, and its rest is entirely moral. At times, its thoughts become less active and are no longer directed toward any particular object. This is a real state of rest for the spirit, but it cannot be compared to bodily rest. The fatigue spirits may feel is proportionate to their inferiority. The higher their degree of elevation, the less rest they need.”

255. When a spirit says that he suffers, what is the nature of the suffering he feels?

255. When a spirit says he suffers, what kind of suffering does he feel?

"Mental anguish, which causes him tortures far more painful than any physical sufferings."

"Mental anguish, which torments him far more than any physical suffering."

256. How is it, then, that spirits sometimes complain of suffering from cold or heat?

256. Why, then, do spirits sometimes complain of suffering from cold or heat?

"Such sensations on their part are caused by the remembrance of sufferings endured by them in the earthly life, and are sometimes as painful as though they were real; but complaints of that nature are often only figures by which, for lack of any better means of description, they endeavour to express the situation in which they find themselves. When they remember their earthly body, they experience the same sort of impression which makes you feel for a few moments, when you have taken off a cloak, as though you had it still upon your shoulders."

"Such sensations are caused by their memories of suffering during earthly life. Sometimes the sensations are as painful as if they were real. But complaints of this kind are often only figures of speech. They use them to express their situation because they lack a better way to describe it. When they remember their earthly body, they have a similar impression to one you may experience. After taking off a cloak, you may feel for a few moments as though it were still on your shoulders."

257. The body is the instrument of pain, of which, if not the primary cause, it is, at least, the immediate cause. The soul possesses the faculty of perceiving the pain thus caused; the perception of pain is, therefore, the effect of this action of the soul. The remembrance of pain retained by a spirit may be very painful, but cannot exercise any physical action. The tissues of the soul cannot be disorganised either by cold or heat; the soul can neither freeze nor burn. But do we not constantly see that the remembrance or the apprehension of physical pain may produce all the effect of reality, and may even occasion death? We know that recently-amputated patients often complain of feeling pain in the limb they have lost: yet it is evident that the amputated limb cannot really be the seat, nor even the point of departure, of the pain they feel, which is due solely to the action of the brain, that has retained and reproduces the impression of the pain formerly experienced by them. It may therefore be inferred that the suffering felt by spirits after death is of a similar nature. A careful study of the perispirit, which plays so important a part in all spirit-phenomena, the indications afforded by apparitions, whether vaporous or tangible, the state of the spirit at the moment of death, the striking pictures presented by the victims of suicide and of capital punishment, by the spirits of those who have been absorbed in carnal enjoyments, and a great variety of other facts, have thrown new light on this question, and have given rise to the explanations of which we offer the following summary:—The perispirit is the link which unites the spirit with the material body. It is drawn from the surrounding atmosphere, from the universal fluid; it participates at once in the nature of electricity, of the magnetic fluid, and of inert matter. It may be said to be the quintessence of matter; it is the principle of organic life, but it is not that of intellectual life, the principle of which is in the spirit. It is also the agent of all the sensations of the outer life. Those sensations are localised in the earthly body by the organs which serve as their channels. When the body is destroyed, those sensations become general. This explains why a spirit never says that he suffers in his head or in his feet. But we must take care not to confound the sensations of the perispirit, rendered independent by the death of the body, with the sensations experienced through the body; for the latter can only be understood as offering a means of comparison with the former, but not as being analogous to them. When freed from the body, a spirit may suffer, but this suffering is not the suffering of the body. And yet it is not a suffering exclusively moral, like remorse, for example, for he complains of feeling cold or hot, although he suffers no more in summer than in winter, and we have seen spirits pass through flames without feeling any painful effect therefrom, temperature making no impression upon them. The pain which they feel is therefore not a physical pain in the proper sense of that term; it is a vague feeling perceived in himself by a spirit, and which he himself is not always able to account for, precisely because his pain is not localised, and is not produced by any exterior agents: it is a remembrance rather than a reality, but a remembrance as painful as though it were a reality. Nevertheless, spirit-suffering is sometimes more than a remembrance, as we shall see.

257. The body is the instrument of pain. If it is not the primary cause of pain, it is at least the immediate cause. The soul has the ability to perceive the pain thus caused. The perception of pain is therefore the result of this action of the soul. A spirit’s memory of pain may be very painful, but it cannot have any physical effect. Cold and heat cannot damage the tissues of the soul. The soul can neither freeze nor burn. But do we not constantly see that remembering or fearing physical pain can produce all the effects of real pain? It can even cause death. We know that people who have recently lost a limb often complain of feeling pain in it. Yet the missing limb clearly cannot be where the pain is felt or even where it originates. The pain is due solely to the action of the brain. The brain has retained the impression of the pain they once felt and reproduces it. We may therefore infer that the suffering spirits feel after death is similar. Many things have shed new light on this question and given rise to the explanations summarized below. These include a careful study of the perispirit, which plays such an important part in all spirit phenomena. They also include the evidence of apparitions, whether vaporous or tangible, and the state of the spirit at death. Further evidence comes from the striking pictures presented by victims of suicide and capital punishment. It also comes from the spirits of those who have been absorbed in physical pleasures, and from many other facts. The perispirit is the link that unites the spirit with the material body. It is drawn from the surrounding atmosphere, from the universal fluid. It shares the nature of electricity, the magnetic fluid, and inert matter. It may be called the purest essence of matter. It is the source of organic life, but not of intellectual life, whose source is in the spirit. It is also the agent of all sensations experienced in the outer world. In the earthly body, those sensations are localized by the organs that serve as their channels. When the body is destroyed, the sensations become general. This explains why a spirit never says that it suffers in its head or feet. But we must be careful not to confuse sensations of the perispirit with sensations experienced through the body. The death of the body makes the perispirit independent. Sensations experienced through the body can only serve as a comparison with those of the perispirit. They cannot be understood as similar to them. A spirit freed from the body may suffer, but this is not bodily suffering. Yet it is not exclusively moral suffering, such as remorse. A spirit complains of feeling cold or hot, although it suffers no more in summer than in winter. We have seen spirits pass through flames without feeling any pain from them. Temperature makes no impression on them. The pain spirits feel is therefore not physical pain in the proper sense. It is a vague feeling within the spirit, which the spirit itself cannot always explain. This is precisely because the pain is not localized or caused by anything outside it. It is a memory rather than a reality, but a memory as painful as if it were real. Nevertheless, the suffering of spirits is sometimes more than a memory, as we shall see.

Observation has shown us that the perispirit, at death, disengages itself more or less slowly from the body. During the first few moments which follow dissolution, a spirit does not clearly understand his own situation. He does not think himself dead, for he feels himself living. He sees his body beside him, he knows that it is his, and he does not understand that he is separated from it; and this state of indecision continues as long as there remains the slightest connection between the body and the perispirit. One who had committed suicide said to us, "No, I am not dead," and added, "and yet I feel the worms that are devouring my body." Now, most assuredly, the worms were not devouring his perispirit, still less could they be devouring the spirit himself. But, as the separation between the body and the perispirit was not complete, a sort of moral repercussion transmitted to the latter the sensation of what was taking place in the former. Repercussion is perhaps hardly the word to be employed in this case, as it may seem to imply an effect too nearly akin to materiality; it was rather the sight of what was going on in the decaying body, to which he was still attached by his perispirit, that produced in him an illusion which he mistook for reality. Thus, in his case, it was not a remembrance, for he had not, during his earthly life, been devoured by worms. It was the feeling of something which was actually taking place. We see, by the examination of the case here alluded to, the deductions that may be drawn from an attentive observation of facts. During life, the body receives external impressions and transmits them to the spirit through the intermediary of the perispirit, which constitutes, probably, what is called the nervous fluid. The body, when dead, no longer feels anything, because there is in it no longer either spirit or perispirit. The perispirit, when disengaged from the body, still experiences sensation; but, as sensation no longer reaches it through a limited channel, its sensation is general. Now, as the perispirit is, in reality, only an agent for the transmission of sensations to the spirit, by whom alone they are perceived, it follows that the perispirit, if it could exist without a spirit, would no more be able to feel any sensation than is the body when it is dead; and it also follows that the spirit, if it had no perispirit, would be inaccessible to any painful sensation, as is the case with spirits who are completely purified. We know that, in proportion as the spirit progresses, the essence of its perispirit becomes more and more etherealised; whence it follows that the influence of matter diminishes in proportion to the advancement of the spirit, that is to say, in proportion as his perispirit becomes less and less gross.

Observation has shown us that, at death, the perispirit separates from the body at varying speeds. During the first few moments after death, a spirit does not clearly understand his situation. He does not think he is dead, because he feels alive. He sees his body beside him and knows it is his. But he does not understand that he is separated from it. This uncertainty continues as long as even the slightest connection remains between the body and the perispirit. A person who had committed suicide said to us, "No, I am not dead," and added, "and yet I feel the worms that are devouring my body." Now, the worms were certainly not devouring his perispirit, much less the spirit himself. But the body and the perispirit had not completely separated. So a kind of psychological repercussion transmitted to the perispirit the sensation of what was happening to the body. Perhaps "repercussion" is hardly the right word here. It may suggest an effect that is too close to something material. Rather, the spirit saw what was happening to the decaying body. He was still attached to it by his perispirit. This sight produced an illusion in him that he mistook for reality. In his case, then, it was not a memory. He had not been devoured by worms during his earthly life. It was the feeling of something that was actually happening. By examining this case, we can see what conclusions can be drawn from careful observation of facts. During life, the body receives impressions from outside itself. It transmits them to the spirit through the perispirit, which probably makes up what is called the nervous fluid. After death, the body no longer feels anything, because it no longer contains either spirit or perispirit. When the perispirit separates from the body, it still experiences sensation. But sensation no longer reaches it through a limited channel, so its sensation is general. In reality, the perispirit only transmits sensations to the spirit, which alone perceives them. If the perispirit could exist without a spirit, it would therefore be as unable to feel as a dead body. It also follows that a spirit without a perispirit could feel no pain. This is the case with spirits who are completely purified. We know that, as a spirit progresses, the essence of its perispirit becomes more and more ethereal. It follows that the influence of matter decreases as the spirit advances, that is, as its perispirit becomes less and less coarse.

But, it may be urged, it is through the perispirit that agreeable sensations are transmitted to the spirit, as well as disagreeable ones; therefore, if the purified spirit be inaccessible to the latter, he must also be so to the former. Yes, undoubtedly so, as far as regards those which proceed solely from the influence of the matter which is known to us. The sound of our instruments, the perfume of our flowers, produce no impression upon spirits of the highest orders; and yet they experience sensations of the most vivid character, of a charm indescribable for us, and of which it is impossible for us to form any idea, because we are, in regard to that order of sensations, in the same position as that in which men, born blind, are in regard to light. We know that they exist; but our knowledge is inadequate to explain their nature or the mode in which they are produced. We know that spirits possess perception, sensation, hearing, sight, and that these faculties are attributes of their whole being, and not, as in men, of a part of their being. But we seek in vain to understand by what intermediary these faculties act; of this we know nothing. Spirits themselves can give us no explanation of the matter, because our language can no more be made to express ideas which are beyond the range of our comprehension than the language of savages can be made to furnish terms for expressing our arts, our sciences, or our philosophic doctrines.

But someone may object that the perispirit conveys pleasant sensations to the spirit as well as unpleasant ones. If a purified spirit cannot experience unpleasant sensations, then it cannot experience pleasant ones either. Yes, that is certainly true of sensations that come solely from the influence of matter as we know it. The sound of our instruments and the scent of our flowers make no impression on spirits of the highest orders. Yet they experience the most vivid sensations, with a charm we cannot describe. We cannot even imagine those sensations. In this respect, we are like people born blind trying to understand light. We know that these sensations exist, but we cannot explain their nature or how they arise. We know that spirits possess perception, sensation, hearing, and sight. We also know that these faculties belong to their whole being, not to one part of it, as in humans. But we cannot understand what means allow these faculties to act. We know nothing about that. Spirits themselves cannot explain it to us, because our language cannot express ideas beyond our understanding. Nor can the languages of tribal peoples provide terms for our arts, sciences, or philosophical doctrines.

In saying that spirits are inaccessible to the impressions of earthly matter, we must be understood as speaking of spirits of very high order, to whose etherealised envelope there is nothing analogous in our lower sphere. It is different with spirits whose perispirit is of denser quality, for they perceive our sounds and our odours, though no longer through special parts of their personality, as they did during life. The molecular vibrations may be said to be felt by them throughout their whole being, reaching thus their common sensorium, which is the spirit himself, although in a different manner, and causing, perhaps, a different impression, which may produce a modification of the resulting perception. They hear the sound of our voice, and yet are able to understand us, without the help of speech, by the mere transmission of thought; and this penetration is the more easy for them in proportion as they are more dematerialised. Their sight is independent of our light. The faculty of vision is an essential attribute of the soul, for whom darkness has no existence; but it is more extended, more penetrating, in those whose purification is more advanced. The soul or spirit, therefore, possesses in itself the faculty of all perceptions; during our corporeal life these are deadened by the grossness of our physical organs, but, in the extra-corporeal life, they become more and more vivid as our semi-material envelope becomes more and more etherealised.

When we say that spirits are unaffected by earthly matter, we mean spirits of a very high order. Their etherealized envelope has no equivalent in our lower sphere. It is different for spirits whose perispirit is denser. They perceive our sounds and smells, though no longer through particular parts of their being, as they did during life. They may be said to feel molecular vibrations throughout their whole being. The vibrations thus reach their common sensorium, which is the spirit itself. But the vibrations reach it differently and may cause a different impression, perhaps changing the resulting perception. Spirits hear the sound of our voices. Yet they can also understand us without speech, through the mere transmission of thought. This understanding becomes easier for them as they become less material. Their sight does not depend on our light. Vision is an essential quality of the soul, for which darkness does not exist. But vision is broader and more penetrating in those whose purification is further advanced. The soul or spirit, therefore, possesses within itself the ability to perceive everything. During our bodily life, these abilities are dulled by the coarseness of our physical organs. But outside the body, they become more and more vivid as our semi-material envelope becomes more ethereal.

This envelope is drawn from the atmosphere in which the spirit finds himself for the time being, and varies according to the nature of the different worlds. In passing from one world to another, spirits change their envelope as we change a garment when we pass from summer to winter, or from the pole to the equator. The most elevated spirits, when they come to visit us, assume a terrestrial perispirit, which they retain during their stay among us, and their perceptions are therefore produced, while they are thus clothed upon, in the same way as those of the lower spirits, of whom this grosser order of perispirit is the appropriate envelope; but all spirits, whether high or low, only hear and feel what they choose to hear and to feel.¹⁰ Without possessing organs of sensation, spirits are able to render their perceptions active, or to prevent their action: there is but one thing which they are compelled to hear, and that is the counsels of their guides. The sight of spirits is always active, but they are able, nevertheless, to render themselves invisible to one another, according to the rank they occupy; those of a higher rank having the power of hiding themselves from those who are below them, although a spirit of lower rank cannot hide himself from those who are above him. In the first moments after death, the sight of a spirit is always dim and confused; it becomes cleared as he becomes freed from the body, acquiring not only the same clearness which it possessed during life, but also the power of penetrating bodies which are opaque for us. As for the extension of a spirit's vision through space, and into the future and the past, that depends entirely on his degree of purity and of consequent elevation.

This envelope is drawn from the atmosphere in which the spirit happens to be. It varies according to the nature of each world. When spirits pass from one world to another, they change their envelope as we change clothes. We do this when passing from summer to winter, or from the pole to the equator. When the most elevated spirits visit us, they take on a terrestrial perispirit and keep it during their stay. While clothed in it, they therefore perceive things in the same way as lower spirits. This coarser kind of perispirit is the appropriate envelope for lower spirits. But all spirits, whether high or low, hear and feel only what they choose to hear and feel.¹⁰ Spirits have no sense organs, but they can activate or prevent their perceptions. There is only one thing they must hear: the advice of their guides. A spirit's sight is always active. Even so, spirits can make themselves invisible to one another, depending on their rank. Higher spirits can hide themselves from lower spirits, although lower spirits cannot hide from those above them. In the first moments after death, a spirit's sight is always dim and confused. It clears as the spirit becomes free of the body. It becomes as clear as it was during life and also gains the power to see through bodies opaque to us. As for how far a spirit can see through space and into the future and past, that depends entirely on the spirit's degree of purity and consequent elevation.

"This theory," it will be said, "is anything but encouraging. We had thought that, once freed from our gross bodily envelope, the instrument of all our sufferings, we should suffer no more; and now you tell us that we shall still suffer in the other life, although not in the same way as we do here. But suffering is none the less painful, whatever its nature; and this prospect is by no means an agreeable one." Alas, yes! We may still have to suffer, to suffer much, and for a long time; but we may also have no more to suffer, even from the very moment of quitting the corporeal life.

"This theory," people will say, "is hardly encouraging. We thought that once we were free of our physical bodies, we would suffer no more. After all, our bodies are the source of all our suffering. But now you tell us that we will still suffer in the next life, although not in the same way. Yet suffering is just as painful, whatever form it takes, and this prospect is not at all pleasant." Alas, yes! We may still have to suffer, and suffer greatly, for a long time. But we may also have no more to suffer from the moment we leave our physical lives.

The sufferings of our present existence are sometimes independent of ourselves; but they are often the consequences of our own volition. If we trace our sufferings back to their source, we see that the greater number of them are due to causes which we might have avoided. How many ills, how many infirmities, does man owe to his excesses, his ambition—in a word, to the indulgence of his various passions! He who should live soberly in all respects, who should never run into excesses of any kind, who should be always simple in his tastes, modest in his desires, would escape a large proportion of the tribulations of human life. It is the same with regard to spirit-life, the sufferings of which are always the consequence of the manner in which a spirit has lived upon the earth. In that life undoubtedly he will no longer suffer from gout or rheumatism; but his wrong-doing down here will cause him to experience other sufferings no less painful. We have seen that those sufferings are the result of the links which exist between a spirit and matter; that the more completely he is freed from the influence of matter—in other words, the more dematerialised he is—the fewer are the painful sensations experienced by him. It depends, therefore, on each of us to free ourselves from the influence of matter by our action in this present life. Man possesses free-will, and, consequently, the power of electing to do or not to do. Let him conquer his animal passions; let him rid himself of hatred, envy, jealousy, pride; let him throw off the yoke of selfishness; let him purify his soul by cultivating noble sentiments; let him do good; let him attach to the things of this world only the degree of importance which they deserve,—and he will, even under his present corporeal envelope, have effected his purification, and achieved his deliverance from the influence of matter, which will cease for him on his quitting that envelope. For such a one the remembrance of physical sufferings endured by him in the life he has quitted has nothing painful, and produces no disagreeable impression, because they affected his body only, and left no trace in his soul. He is happy to be relieved from them; and the calmness of a good conscience exempts him from all moral suffering.

The suffering we experience in this life is sometimes beyond our control. But it is often the result of our own choices. If we trace our suffering back to its source, we see that most of it has causes we could have avoided. How many illnesses and ailments do people bring upon themselves through excess and ambition, or by giving in to their various passions? A person who lives with moderation in every respect and avoids all excess would escape much of life's suffering. So would a person with simple tastes and modest desires. The same is true of life as a spirit. A spirit's suffering is always the result of how it lived on earth. In that life, a spirit will no longer suffer from gout or rheumatism. But its wrongdoing on earth will cause it other suffering that is no less painful. We have seen that this suffering results from the ties between a spirit and matter. The more completely a spirit is freed from the influence of matter, or the more dematerialized it is, the less pain it experiences. Each of us can therefore free ourselves from the influence of matter through our actions in this life. We have free will and can choose whether or not to act. Let us conquer our animal passions and rid ourselves of hatred, envy, jealousy, and pride. Let us throw off the burden of selfishness and purify our souls by cultivating noble feelings. Let us do good and give the things of this world only the importance they deserve. Then, even while still in our physical bodies, we will have purified ourselves. We will also have freed ourselves from the influence of matter, which will end for us when we leave our bodies. For such a person, the memory of physical suffering in the life they have left is not painful or unpleasant. This is because the suffering affected only the body and left no trace on the soul. The person is happy to be free of it, and the peace of a good conscience spares them all moral suffering.

We have questioned many thousands of spirits having belonged to every class of society; we have studied them at every period of their spirit-life, from the instant of their quitting the body. We have followed them step by step in that life beyond the grave, with a view to ascertaining the changes that should take place in their ideas and sensations; and this examination—in which it has not always been the most commonplace spirits that have furnished us the least valuable subjects of study—has invariably shown us, on the one hand, that the sufferings of spirits are the direct result of the misconduct of which they have to undergo the consequences, and, on the other hand, that their new existence is the source of ineffable happiness for those who have followed the right road. From which it follows that those who suffer do so because they have so willed it, and have only themselves to thank for their suffering, in the other world, as in this one.

We have questioned many thousands of spirits from every class of society. We have studied them at every stage of their spirit life, from the moment they left the body. We have followed them step by step in life beyond the grave to discover how their ideas and feelings change. The most ordinary spirits have not always been the least valuable subjects of this study. Our examination has consistently shown that spirits suffer as a direct result of their own misconduct and its consequences. It has also shown that their new existence brings indescribable happiness to those who have followed the right path. It follows that those who suffer do so because they have chosen to. They have only themselves to blame for their suffering, in the next world as in this one.

258. In the state of erraticity, and before taking on a new corporeal existence, does a spirit foresee the things which will happen to him in that new existence?

258. While in the state of erraticity, before taking on a new physical life, does a spirit foresee what will happen in that life?

"He chooses for himself the kind of trials which he will undergo, and it is in this freedom of choice that his free-will consists."

"He chooses the kind of trials he will face. His freedom to choose is what gives him free will."

—It is not God, then, who imposes upon him the tribulations of life as a chastisement?

So God does not make him suffer life's hardships as punishment?

"Nothing comes to pass without the permission of God, for it is He who has established all the laws that rule the universe. You would have to inquire why He has made such and such a law, instead of taking some other way. In giving to a spirit the liberty of choice, He leaves to him the entire responsibility of his acts and of their consequences. There is nothing to bar his future; the right road is open to him as freely as the wrong road. But if he succumbs, there still remains to him the consoling fact that all is not over with him, and that God in His goodness allows him to recommence the task which he has done badly. You must, moreover, always distinguish between what is the work of God's will and what is the work of man's will. If a danger threatens you, it is not you who have created this danger, but God; but you have voluntarily elected to expose yourself to this danger, because you have seen in so doing a means of advancement, and God has permitted you to do so."

"Nothing happens without God's permission, because he established all the laws that govern the universe. You would have to ask why he made one law rather than choosing another. By giving a spirit freedom of choice, God leaves him fully responsible for his actions and their consequences. Nothing blocks his future. The right path is as open to him as the wrong one. But if he gives in, he can still take comfort in knowing that all is not over. In his goodness, God lets him begin again the task he performed badly. You must also always distinguish between what comes from God's will and what comes from man's will. If a danger threatens you, you did not create it. God did. But you chose to expose yourself to the danger because you saw it as a way to advance. God allowed you to do so."

259. If the spirit has the choice of the kind of trials which he will undergo, does it follow that all the tribulations we experience in the earthly life have been foreseen and chosen by us?

259. If a spirit can choose the kinds of trials it will undergo, does that mean we have foreseen and chosen all the hardships we experience in earthly life?

"It would not be correct to say that such has been the case with all of them; for you cannot be said to have chosen and foreseen all the things which happen to you in this life, and all their details. You have chosen the kind of trial to which you are subjected; the details of this trial are a consequence of the general situation which you have chosen, and are often the result of your own actions.

"It would not be correct to say that this has happened with all of them. You cannot have chosen and foreseen everything that happens to you in this life, including every detail. You have chosen the kind of trial you undergo. The details follow from the general situation you have chosen and often result from your own actions.

"If, for instance, a spirit has chosen to be born among malefactors, he knew to what kind of temptations he was exposing himself, but not each one of the actions which he would accomplish; those actions are the effect of his volition, of his free-will. A spirit knows that, in choosing such and such a road, he will have such and such a kind of struggle to undergo; he knows, therefore, the nature of the vicissitudes which he will encounter, but he does not know whether these will present themselves under one form or under another. The details of events spring from circumstances and the force of things. It is only the leading events of his new life, those which will exercise a determining effect on his destiny, that are foreseen by him. If you enter upon a road full of ruts, you know that you must walk very warily, because you run a risk of stumbling; but you do not know the exact place where you will stumble, and it may be that, if you are sufficiently on your guard, you will not stumble at all. If, when you are passing along a street, a tile falls upon your head, you must not suppose that 'it was written,' as the common saying is."

"For example, a spirit may choose to be born among criminals. He knew what kind of temptations he was exposing himself to, but not each action he would take. Those actions are the result of his own choice, his free will. A spirit knows that choosing a particular path will bring a particular kind of struggle. He therefore knows the nature of the hardships he will face, but not what form they will take. The details of events arise from circumstances and the force of things. He foresees only the major events of his new life, those that will decisively affect his destiny. If you take a road full of ruts, you know you must walk very carefully because you risk stumbling. But you do not know exactly where you will stumble. If you are careful enough, you may not stumble at all. If a tile falls on your head as you walk down a street, you must not suppose that 'it was written,' as the common saying goes."

260. How can a spirit choose to be born among those who are leading a bad life?

260. How can a spirit choose to be born among people who lead bad lives?

"It is necessary for him to be sent into the conditions which will furnish the elements of the trial he has demanded. To this end, there must be a correspondence between the imperfection of which he desires to free himself, and the social surroundings into which he is born. For example, if he have to struggle against the instinct of brigandage, it is necessary for him to be thrown among brigands."

"He must be placed in conditions that provide the elements of the trial he has requested. For this, the social surroundings into which he is born must correspond to the flaw he wants to overcome. For example, if he must struggle against the instinct to rob, he must be placed among robbers."

—If, then, there were no evil livers upon the earth, spirits could not find in it the conditions necessary to certain kinds of trial?

If there were no people living wickedly on earth, then spirits could not find the conditions needed for certain kinds of trials?

"Would there be any reason for complaining, if such were the case? The case you suppose is that of the worlds of higher order, to which evil has no access, and which are therefore inhabited only by good spirits. Try to bring about such a state of things as soon as possible in your earth."

"Would there be any reason to complain if that were the case? What you describe is true of higher worlds. Evil cannot enter them, so they are inhabited only by good spirits. Try to bring about such a state on Earth as soon as possible."

261. Is it necessary for the spirit, in the course of the trials to which he has to submit in order to arrive at perfection, to undergo every sort of temptation? Must he encounter all the circumstances that can excite in him pride, jealousy, avarice, sensuality, &c.?

261. Must a spirit face every kind of temptation during the trials he must undergo to reach perfection? Must he encounter every circumstance that could stir pride, jealousy, greed, sensuality, and so on in him?

"Certainly not, since there are, as you know, many spirits who take from the beginning a road which spares them the necessity of undergoing many of those trials; but he who suffers himself to be drawn into the wrong road, exposes himself to all the dangers of that road. A spirit, for instance, may ask for riches, and his demand may be granted; and, in that case, he will become, according to his character, avaricious or prodigal, selfish or generous, and will make a noble use of his wealth, or waste it on vanity or sensuality; but this does not imply that he will be compelled to run the gauntlet of all the evil tendencies that may be fostered by the possession of riches."

“Certainly not. As you know, many spirits take a path from the beginning that spares them many of those trials. But a spirit who allows himself to be drawn onto the wrong path faces all its dangers. For example, a spirit may ask for riches, and his request may be granted. In that case, depending on his character, he may become greedy or wasteful, selfish or generous. He may use his wealth nobly or waste it on vanity or sensual pleasures. But this does not mean he must experience every evil tendency that wealth may encourage.”

262. As a spirit, at its origin, is simple, ignorant, and without experience, how can he make an intelligent choice of an existence, and how can he be responsible for such a choice?

262. At its origin, a spirit is simple, ignorant, and inexperienced. How can he make an informed choice about an existence? And how can he be responsible for that choice?

"God supplies what is lacking through his inexperience, by tracing out for him the road which he has to follow, as you do for the infant in its cradle; but he allows him, little by little, to become the master of his choice, in proportion as his free-will becomes developed; and it is then that he often loses his way and takes the wrong road, if he do not listen to the advice of the good spirits, who endeavour to instruct him; it is this which may be called the fall of man."

"God makes up for his inexperience by showing him the path to follow, just as you guide a baby in its cradle. But as his free will develops, God gradually lets him make his own choices. Then he often loses his way and takes the wrong path if he does not listen to the good spirits who try to teach him. This is what may be called the fall of man."

—When a spirit is in possession of his free-will, does the choice of his corporeal existence always depend solely on his own volition, or is this existence sometimes imposed on him by God as an expiation?

When a spirit has free will, does he always choose his own physical life? Or does God sometimes impose that life on him as atonement?

"God can afford to wait; He never hurries the work of expiation. Nevertheless, God does sometimes impose an existence upon a spirit, when the latter, through his ignorance or his obstinacy, is incapable of perceiving what would be to his advantage, and when He sees that this existence may subserve his purification and advancement, while furnishing him also with the conditions of expiation."

"God can afford to wait. He never rushes the work of atonement. Nevertheless, God sometimes imposes a life on a spirit. He does this when the spirit is too ignorant or stubborn to see what would benefit him. God also sees that this life may help purify the spirit and advance him, while giving him the conditions needed for atonement."

263. Do spirits make their choice immediately after death?

263. Do spirits make their choice immediately after death?

"No; many of them believe their sufferings to be eternal: you have already been told that this is a chastisement."

"No. Many of them believe their suffering will last forever. You have already been told that this belief is a punishment."

264. What is it that decides a spirit's choice of the trials which he determines to undergo?

264. What determines which trials a spirit chooses to undergo?

"He chooses those which may serve to expiate his faults, and at the same time help him to advance more quickly. In view of these ends, some may impose upon themselves a life of poverty and privations, in order to exercise themselves in bearing them with courage; others may wish to test their powers of resistance by the temptations of fortune and of power, much more dangerous, because of the bad use that may be made of them, and the evil passions that may be developed by them; others, again, may desire to strengthen their good resolutions by having to struggle against the influence of vicious surroundings."

"He chooses those that may help him make up for his faults and advance more quickly. To achieve these ends, some may choose a life of poverty and hardship to practice bearing them with courage. Others may wish to test their resistance to the temptations of wealth and power. These are much more dangerous because people may misuse them, and they may bring out evil passions. Still others may want to strengthen their good resolutions by struggling against the influence of corrupt surroundings."

265. If some spirits elect to expose themselves to the contact of vice as a trial of their virtue, may it not be that others make a similar choice from a desire to live amidst surroundings in unison with their depraved tastes, and in which they may give free course to their sensual tendencies?

265. If some spirits choose to face vice as a test of their virtue, might others make a similar choice for a different reason? Might they want to live among people who share their depraved tastes, where they can freely indulge their sensual desires?

"Such instances undoubtedly occur; but only among those whose moral sense is still but imperfectly developed. In such cases, the needed trial occurs spontaneously, and they are subjected to it for a longer time. Sooner or later, they will understand that indulgence of the animal instincts leads to disastrous consequences, which they will undergo during a period so long that it will seem to them to be eternal: and God sometimes leaves them in this state until they have comprehended the gravity of their fault, and demand, of their own accord, to be allowed to repair it by undergoing trials of a profitable nature."

"Such cases undoubtedly occur, but only among those whose moral sense is still imperfectly developed. In such cases, the necessary trial happens on its own, and they undergo it for a longer time. Sooner or later, they will understand that giving in to animal instincts leads to disastrous consequences. They will suffer those consequences for so long that the period will seem eternal to them. God sometimes leaves them in this state until they understand the seriousness of their fault. They must also ask of their own accord to make amends by undergoing beneficial trials."

266. Does it not seem natural to make choice of such trials as are least painful?

266. Doesn't it seem natural to choose the least painful trials?

"From your point of view, it would seem to be so, but not from that of the spirit; when he is freed from materiality, his illusions cease, and he thinks differently."

"From your point of view, it may seem so, but not from the spirit's. When he is freed from material existence, his illusions disappear, and he thinks differently."

Man, while upon the earth, and subjected to the influence of carnal ideas, sees only the painful aspect of the trials he is called upon to undergo; and it therefore appears to him to be natural to choose the trials that are allied to material enjoyments. But when he has returned to spirit-life, he compares those gross and fugitive enjoyments with the unchangeable felicity of which he obtains occasional glimpses, and judges that such felicity will be cheaply purchased by a little temporary suffering. A spirit may, therefore, make choice of the hardest trial, and consequently of the most painful existence, in the hope of thereby attaining more rapidly to a happier state, just as a sick man often chooses the most unpalatable medicine in the hope of obtaining a more rapid cure. He who aspires to immortalise his name by the discovery of an unknown country does not seek a flowery road. He takes the road which will bring him most surely to the aim he has in view, and he is not deterred from following it even by the dangers it may offer. On the contrary, he braves those dangers for the sake of the glory he will win if he succeeds.

While on earth, people are influenced by physical desires and see only the painful side of the trials they must undergo. So it seems natural to choose trials associated with material pleasures. But when they return to spirit life, they compare those crude, fleeting pleasures with the lasting happiness they occasionally glimpse. They judge that a little temporary suffering is a small price to pay for that happiness. A spirit may therefore choose the hardest trial and, consequently, the most painful life. The spirit hopes this will lead more quickly to a happier state. In the same way, a sick person often chooses the most unpleasant medicine in the hope of a quicker cure. Someone who hopes to make their name immortal by discovering an unknown country does not seek an easy path. They take the route most likely to bring them to their goal. They do not turn back because of the dangers it may present. Instead, they face those dangers for the glory they will win if they succeed.

The doctrine of our freedom in the choice of our successive existences and of the trials which we have to undergo ceases to appear strange when we consider that spirits, being freed from matter, judge of things differently from men. They perceive the ends which these trials are intended to work out—ends far more important for them than the fugitive enjoyments of earth. After each existence, they see the steps they have already accomplished, and comprehend what they still lack for the attainment of the purity which alone can enable them to reach the goal; and they willingly submit to the vicissitudes of corporeal life, demanding of their own accord to be allowed to undergo those which will aid them to advance most rapidly. There is, therefore, nothing surprising in a spirit making choice of a hard or painful life. He knows that he cannot, in his present state of imperfection, enjoy the perfect happiness to which he aspires; but he obtains glimpses of that happiness, and he seeks to effect his own improvement, as the sole means to its attainment.

The idea that we are free to choose our successive lives and the trials we must undergo seems less strange when we consider how spirits see things. Freed from matter, they judge things differently from people on earth. They see what these trials are meant to accomplish. Those goals matter far more to them than the fleeting pleasures of earthly life. After each life, they see the progress they have already made. They also understand what they still need to achieve the purity that alone can bring them to their goal. So they willingly accept the changes and hardships of life in a body. They ask of their own accord to undergo the trials that will help them advance most quickly. There is nothing surprising, then, about a spirit choosing a hard or painful life. A spirit knows that, in its present imperfect state, it cannot enjoy the perfect happiness it longs for. But it catches glimpses of that happiness and seeks to improve itself, since that is the only way to attain it.

Do we not, every day, witness examples of a similar choice? What is the action of the man who labours, without cessation or repose, to amass the property which will enable him eventually to live in comfort, but the discharge of a task which he has voluntarily assumed as the means of insuring for himself a more prosperous future? The soldier who offers himself for the accomplishment of a perilous mission, the traveller who braves dangers no less formidable in the interest of science or of his own fortune, are examples of the voluntary incurring of hardships for the sake of the honour or profit that will result from their successful endurance. What will not men undergo for gain or for glory?

Don’t we see examples of a similar choice every day? A man works without rest to build the wealth that will eventually allow him to live comfortably. Has he not voluntarily taken on this task to secure a more prosperous future? A soldier volunteers for a dangerous mission. A traveler faces equally great dangers in the interest of science or personal fortune. Both willingly endure hardships for the honor or profit they will gain if they succeed. What will people not endure for gain or glory?

Is not every sort of competitive examination a trial to which men voluntarily submit in the hope of obtaining advancement in the career they have chosen? He who would gain a high position in science, art, industry, is obliged to pass through all the lower degrees which lead up to it, and which constitute so many trials. Human life is thus seen to be modelled on spirit-life, presenting the same vicissitudes on a smaller scale. And as in the earthly life we often make choice of the hardest conditions as means to the attainment of the highest ends, why should not a disincarnate spirit, who sees farther than he saw when incarnated in an earthly body, and for whom the bodily life is only a fugitive incident, make choice of a laborious or painful existence, if it may lead him on towards an eternal felicity? Those who say that, since spirits have the power of choosing their existences, they will demand to be princes and millionaires, are like the purblind, who only see what they touch, or like greedy children, who, when asked what occupation they would prefer to follow, reply that they would like to be pastry-cooks or confectioners.

Isn’t every competitive examination a test people choose to take, hoping to advance in their chosen careers? Anyone seeking a high position in science, art, or industry must pass through all the lower stages. Each stage is a test. Human life is thus modeled on spirit life, with the same ups and downs on a smaller scale. In earthly life, we often choose the hardest conditions to achieve the highest goals. So why shouldn’t a spirit without a body choose a difficult or painful life if it may lead to eternal happiness? Such a spirit sees farther than it did in an earthly body. And for the spirit, bodily life is only a brief incident. Some people say that if spirits can choose their lives, they will demand to be princes and millionaires. Such people are like those who can barely see and perceive only what they can touch. They are also like greedy children who, when asked what work they would prefer, say they want to make pastries or candy.

It is with a spirit as with a traveller, who, in the depths of a valley obscured by fog, sees neither the length nor the extremities of his road. When he has reached the top of the hill, and the fog has cleared away, his view takes in both the road along which he has come and that by which he has still to go. He sees the point which he has to reach, and the obstacles he has to overcome in reaching it, and he is thus able to take his measures for successfully accomplishing his journey. A spirit, while incarnated, is like the traveller at the foot of the hill; when freed from terrestrial trammels, he is like the traveller who has reached the top of the hill. The aim of the traveller is to obtain rest after fatigue; the aim of the spirit is to attain to perfect happiness after tribulations and trials.

A spirit is like a traveler deep in a foggy valley. The traveler cannot see how long the road is or where it begins and ends. Once he reaches the top of the hill and the fog clears, he can see the whole road. He sees both the way he has come and the way he still has to go. He sees his destination and the obstacles he must overcome to reach it. He can then plan how to complete his journey successfully. A spirit in a body is like the traveler at the foot of the hill. Once freed from earthly constraints, the spirit is like the traveler who has reached the top. The traveler aims to rest after his exertions. The spirit aims to reach perfect happiness after troubles and trials.

Spirits say that, in the state of erraticity, they seek, study, observe, in order to make their choice wisely. Have we not examples of analogous action in corporeal life? Do we not often spend years in deciding on the career upon which, at length, we freely fix our choice, because we consider it to be the one in which we are most likely to succeed? If, after all, we fail in the one we have chosen, we seek out another; and each career thus embraced by us constitutes a phase, a period, of our life. Is not each day employed by us in deciding what we shall do on the morrow? And what, for a spirit, are his different corporeal existences, but so many phases, periods, days, in comparison with his spirit-life, which, as we know, is his normal life, the corporeal life being only a transitional passage?

Spirits say that, in the state of erraticity, they search, study, and observe so they can choose wisely. Don’t we see similar behavior in earthly life? Don’t we often spend years deciding on a career? At last, we freely choose one because we think it offers us the best chance of success. If we fail in that career after all, we look for another. Each career we take up is a phase, a period, of our life. Don’t we spend each day deciding what we will do tomorrow? And for a spirit, what are its different bodily lives but phases, periods, or days compared with its spirit life? As we know, the spirit life is its normal life. Bodily life is only a temporary passage.

267. Can a spirit make his choice while in the corporeal state?

267. Can a spirit make his choice while living in a physical body?

"His desire may exercise a certain amount of influence, according to the quality of his intention; but, when he returns to spirit-life, he often judges things very differently. It is only as a spirit that he makes his choice; but he may, nevertheless, make it during the material life, for a spirit, even while incarnated, has occasional moments in which he is independent of the matter he inhabits."

"His desire may have some influence, depending on the quality of his intention. But when he returns to spirit life, he often judges things very differently. He makes his choice only as a spirit. But he may still make it during material life. Even while incarnated, a spirit sometimes has moments when he is independent of the matter he inhabits."

—Many persons desire earthly greatness and riches, but not, assuredly, either as expiation or as trial.

Many people desire worldly greatness and wealth, but certainly not as punishment or as a test.

"Undoubtedly; in such cases it is their material instinct which desires greatness in order to enjoy its satisfactions. The spirit could only desire it in order to understand its vicissitudes."

"Certainly. In such cases, their material instinct desires greatness for the pleasures it brings. The spirit could desire greatness only to understand its ups and downs."

268. Until a spirit has reached the state of perfect purity, has he constantly to undergo trials?

268. Must a spirit constantly undergo trials until he reaches a state of perfect purity?

"Yes; but not such as you understand by that term. By the term trials, you understand only material tribulations. But when a spirit has reached a certain degree of purification, although he is not yet perfect, he has no more tribulations of that kind to undergo. He has, nevertheless, to perform certain duties which advance his own improvement, but there is nothing painful in these, as, for example, the duty of aiding others to work out their own improvement."

"Yes, but not as you understand that term. By trials, you mean only material hardships. But once a spirit has reached a certain degree of purification, he no longer has to endure such hardships. He is not yet perfect, though. He still has duties that help him improve, but they are not painful. One example is the duty to help others improve themselves."

269. Is it possible for a spirit to make a mistake as to the efficacy of the trial he chooses?

269. Can a spirit be mistaken about how effective the trial he chooses will be?

"He may choose one which exceeds his strength, and, in that case, he will succumb; or he may choose one from which he will reap no profit whatever, as, for instance, if he seeks to lead an idle and useless life. But, in such cases, he perceives, on returning to the spirit-world, that he has gained nothing, and he then demands to make up for lost time."

"He may choose one that is beyond his strength. If he does, he will fail. Or he may choose one that brings him no benefit, such as an idle and useless life. But in such cases, when he returns to the spirit world, he realizes that he has gained nothing. He then demands to make up for lost time."

270. What is the cause of the vocations of some persons, and their spontaneous desire to follow one career rather than another?

270. What causes some people to feel called to a particular career and naturally want to pursue it rather than another?

"It seems to me that you yourselves might answer this question. Is not the existence of such vocations a necessary consequence of what we have told you concerning the choice of trials, and of the progress accomplished in a preceding existence?"

"It seems to me that you could answer this question yourselves. Don't such callings necessarily follow from what we have told you about choosing trials and making progress in a previous life?"

271. As a spirit in the wandering state studies the various conditions of corporeal life that will aid him to progress, how can he suppose that he will do so by being born, for example, among cannibals?

271. A spirit in the wandering state studies the different conditions of physical life that will help him progress. How can he think that being born among cannibals, for example, will help him progress?

"Those who are born among cannibals are not advanced spirits, but spirits who are still at the cannibal degree, or, it may be, who are even lower than cannibals."

"Those born among cannibals are not advanced spirits. They are still at the level of cannibals, or perhaps even lower."

We know that our anthropophagi are not at the lowest degree of the scale, and that there are worlds in which are found degrees of brutishness and ferocity that have no analogues in our earth. The spirits of those worlds are, therefore, lower than the lowest of our world, and to come among our savages is, for them, a step in advance, as it would be for our cannibals to exercise, in a civilised community, some profession obliging them to shed blood. If they take no higher aim, it is because their moral backwardness does not allow of their comprehending any higher degree of progress. A spirit can only advance gradually; he cannot clear at a single bound the distance which separates barbarism from civilisation. And in this impossibility we see one of the causes that necessitate reincarnation, which is thus seen to be really a consequence of the justice of God; for what would become of the millions of human beings who die every day in the lowest depths of degradation, if they had no means of arriving at higher states? And why should God have refused to them the favours granted to other men?

We know that the cannibals of our world are not at the lowest level of the scale. On some worlds, there are degrees of brutality and ferocity unlike anything on Earth. The spirits of those worlds are therefore lower than the lowest spirits of our world. For them, coming among our primitive peoples is a step forward. In the same way, it would be a step forward for our cannibals to practice a profession requiring bloodshed in a civilized community. If they aim no higher, it is because their moral backwardness prevents them from understanding any higher degree of progress. A spirit can advance only gradually. It cannot leap in a single bound from barbarism to civilization. This impossibility is one reason reincarnation is necessary. Reincarnation is therefore a consequence of God's justice. What would become of the millions of human beings who die every day in the lowest depths of degradation, if they had no way to reach higher states? And why should God have denied them the favors granted to other people?

272. Can spirits, coming from a world of lower degree than the earth, or from the lowest of our human races, such as our cannibals, for instance, be born among our civilised peoples?

272. Can spirits from a world less advanced than Earth be born among our civilized peoples? Can spirits from the lowest of our human races, such as our cannibals, also be born among them?

"Yes, such spirits sometimes come into your world, through trying to reach a degree too far above them; but they are out of their proper place among you, because they bring with them instincts and habits that clash with the convictions and habits of the society into which they have strayed."

“Yes, such spirits sometimes come into your world by trying to reach a level far beyond them. But they do not belong among you. Their instincts and habits clash with the beliefs and habits of the society they have strayed into.”

Such beings present us with the melancholy spectacle of ferocity in the midst of civilisation. For them, to return among cannibals is not a going down, but only a resuming of their proper place; and they may even gain by so doing.

Such beings present a sad spectacle of ferocity in the midst of civilization. For them, returning to live among cannibals is not a step down, but simply a return to their proper place. They may even benefit from it.

273. Might a man belonging to a civilised race be reincarnated, as an expiation, in a savage race?

273. Could a man from a civilized race be reincarnated in a savage race as punishment for wrongdoing?

"Yes; but that would depend on the kind of expiation he had incurred. A master who had been cruel to his slaves might become a slave in his turn, and undergo the torments he had inflicted on others. He who has wielded authority may, in a new existence, be obliged to obey those who formerly bent to his will. Such an existence may be imposed upon him as an expiation if he have abused his power. But a good spirit may also choose an influential existence among the people of some lower race, in order to hasten their advancement; in that case, such a reincarnation is a mission."

"Yes, but that would depend on the kind of expiation he had incurred. A master who was cruel to his slaves might become a slave in turn. He might suffer the torments he inflicted on others. Someone who held authority may, in a new life, have to obey those who once obeyed him. Such a life may be imposed on him as expiation if he abused his power. But a good spirit may also choose a life of influence among people of a lower race. The spirit may do this to speed their advancement. In that case, the reincarnation is a mission."

274. Do the different degrees which exist in the advancement of spirits establish among the latter a hierarchy of powers? Are there, among spirits, subordination and authority?

274. Do spirits' different levels of advancement create a hierarchy of power? Are some spirits subordinate to others, and do some have authority?

"Yes; the authority of spirits over one another, in virtue of their relative superiority, is very great, and gives to the higher ones a moral ascendancy over the lower ones which is absolutely irresistible."

“Yes. Spirits have great authority over one another according to their relative superiority. This gives higher spirits a moral influence over lower spirits that is absolutely irresistible.”

—Can spirits of lower degree withdraw themselves from the authority of those who are higher than themselves?

Can lower-ranking spirits escape the authority of higher-ranking spirits?

"1 have said that the authority which comes of superiority is irresistible."

"I have said that the authority that comes from superiority is irresistible."

275. Do the power and consideration which a man may have enjoyed in the earthly life give him supremacy in the spirit-world?

275. Does the power and respect a man may have enjoyed on earth give him superiority in the spirit world?

"No; for in that world the humble are exalted and the proud abased. Read the Psalms."

"No, because in that world the humble are raised up and the proud are brought low. Read the Psalms."

—In what sense should we understand exalting and abasing?

What do exalting and humbling mean here?

"Do you not know that spirits are of different orders, according to their degree of merit? Therefore, he who has held the highest rank upon the earth may find himself in the lowest rank in the world of spirits, while his servitor may be in the highest. Is not this clear to you? Has not Jesus said that 'Whosoever exalteth himself shall be abased, and whosoever humbleth himself shall be exalted?'"

"Don't you know that spirits have different ranks according to their merit? So someone who held the highest rank on earth may find himself in the lowest rank among spirits. His servant, meanwhile, may be in the highest rank. Isn't this clear to you? Didn't Jesus say, 'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted'?"

276. When one who has been great upon the earth finds himself occupying an inferior place in the spirit-world, does he feel humiliated by this change of position?

276. When someone who was great on earth finds himself in a lower position in the spirit world, does he feel humiliated by the change?

"Often exceedingly so; especially if he have been haughty and jealous."

"Often very much so, especially if he has been arrogant and jealous."

277. When a soldier, after a battle, meets his general in the spirit-world, does he still acknowledge him as his superior?

277. After a battle, if a soldier meets his general in the spirit world, does he still recognize him as his superior?

"Titles are nothing; intrinsic superiority is everything."

"Titles mean nothing. True superiority is everything."

278. Do spirits of different orders mix together in the other life?

278. Do spirits of different ranks mix with one another in the afterlife?

"Yes, and no; that is to say, they see each other, but they are none the less removed. They shun or approach one another according to the antipathies or sympathies of their sentiments, just as is the case among yourselves. the spirit-life is a whole world of varied conditions and relationships, of which the earthly life is only the obscured reflex. Those of the same rank are drawn together by a sort of affinity, and form groups or families of spirits united by sympathy and a common aim—the good, by the desire to do what is good, and the bad, by the desire to do evil, by the shame of their wrong-doing, and by the wish to find themselves among those whom they resemble."

"Yes and no. They see each other, but they remain apart. They avoid or approach one another according to their feelings of dislike or affection, just as you do. Spirit life is a whole world of varied conditions and relationships, of which earthly life is only a dim reflection. Spirits of the same rank are drawn together by a kind of affinity. They form groups or families united by sympathy and a common aim. Good spirits are united by the desire to do good. Bad spirits are united by the desire to do evil, by shame over their wrongdoing, and by the wish to be among others like themselves."

The spirit-world is like a great city, in which men of all ranks and conditions see and meet one another without mixing together; in which various social circles are formed by similarity of tastes; in which vice and virtue elbow each other without speaking to one another.

The spirit world is like a great city. People of all ranks and conditions see and meet one another there without mixing. They form social circles based on shared tastes. Vice and virtue brush shoulders without speaking to each other.

279. Are all spirits reciprocally accessible to one another?

279. Can all spirits reach one another?

"The good go everywhere, as it is necessary that they should do, in order to bring their influence to bear upon the evil-minded. But the regions inhabited by them are inaccessible to inferior spirits, so that the latter cannot trouble those happy abodes by the introduction of evil passions."

"Good spirits go everywhere, as they must, to influence those who are evil-minded. But inferior spirits cannot enter the regions where good spirits live. So they cannot disturb those happy places by bringing evil passions into them."

280. What is the nature of the relations between good and bad spirits?

280. What is the relationship between good and bad spirits?

"The good ones endeavour to combat the evil tendencies of the others, in order to aid them to raise themselves to a higher degree; this intercourse is, for the former, a mission."

"The good ones try to combat the evil tendencies of the others, to help them rise to a higher level. For the good ones, this interaction is a mission."

281. Why do inferior spirits take pleasure in inducing us to do wrong?

281. Why do inferior spirits enjoy leading us to do wrong?

"From jealousy. Not having earned a place among the good, their desire is to prevent, as far as in them lies, other spirits, as yet inexperienced, from attaining to the happiness from which they are excluded. They desire to make others suffer what they suffer themselves. Do you not see the working of the same desire among yourselves?"

"Out of jealousy. They have not earned a place among the good. So they try as hard as they can to prevent other, inexperienced spirits from reaching the happiness denied to them. They want others to suffer as they do. Don't you see the same desire at work among yourselves?"

282. How do spirits hold communication with one another?

282. How do spirits communicate with one another?

"They see and comprehend one another. Speech is material; it is a reflex of spirit. The universal fluid establishes a constant communication between them; it is the vehicle by which thought is transmitted, as the air, in your world, is the vehicle of sound. This fluid constitutes a sort of universal telegraph, which unites all worlds, and enables spirits to correspond from one world to another."

"They see and understand one another. Speech is material. It is a reflection of spirit. The universal fluid allows them to communicate constantly. It carries thought, just as air carries sound in your world. This fluid is a kind of universal telegraph. It connects all worlds and allows spirits to communicate from one world to another."

283. Can spirits hide their thoughts from each other? Can they hide themselves from one another?

283. Can spirits hide their thoughts from each other? Can they hide from each other?

"No; with them everything is open, and especially so with those who have attained to perfection. They may withdraw from one another, but they are always visible to each other. This, however, is not an absolute rule, for the higher spirits are perfectly able to render themselves invisible to the lower ones, when they consider it to be useful to do so."

"No. Everything is open among spirits, especially those who have reached perfection. They may withdraw from one another, but they are always visible to each other. However, this is not an absolute rule. Higher spirits can make themselves invisible to lower spirits when they think it is useful to do so."

284. How can spirits, who have no longer a body, establish their individuality, and cause it to be distinguishable from that of the other spiritual beings by whom they are surrounded?

284. How can spirits without bodies establish their individuality? How can they distinguish themselves from the other spiritual beings around them?

"Their individuality is established by their perispirit, which makes of each spirit a separate personality, distinct from all others, as the body does among men."

"Their perispirit gives each spirit its individuality, making it distinct from all others, just as the body does for people."

285. Do spirits recognise one another as having lived together upon the earth? Does the son recognise his father, the friend, his friend?

285. Do spirits recognize one another as people who lived together on earth? Does a son recognize his father, or a friend recognize a friend?

"Yes; and from generation to generation."

"Yes, and from generation to generation."

—How do those who have known each other on the earth recognise one another in the world of spirits?

How do people who knew each other on earth recognize one another in the world of spirits?

"We see our past life, and read therein as in a book; on seeing the past of our friends and our enemies, we see their passage from life to death."

"We see our past lives and read them like a book. When we see the past lives of our friends and enemies, we see them pass from life to death."

286. Does the soul see, immediately on quitting its mortal remains, the relations and friends who have returned before it into the world of spirits?

286. Does the soul see its relatives and friends immediately after leaving the body? Does it see those who entered the spirit world before it?

"Immediately is not always the right word; for, as we have said, the soul requires some time to resume its self-consciousness, and to shake off the veil of materiality."

"Immediately is not always the right word. As we have said, the soul needs some time to regain self-awareness and shake off the veil of materiality."

287. How is the soul received on its return to the spirit-world?

287. How is the soul welcomed when it returns to the spirit world?

"That of the righteous, as a dearly-beloved brother, whose return has been long waited for; that of the wicked, with contempt."

"That of the righteous is welcomed like a beloved brother whose return has been long awaited. That of the wicked is met with contempt."

288. What sentiment is experienced by impure spirits at the sight of another bad spirit, on his arrival among them?

288. How do impure spirits feel when another bad spirit arrives among them?

"Such spirits are gratified at seeing others who resemble them, and who, like them, are deprived of the highest happiness; just as a band of scoundrels, upon the earth, are gratified at meeting with another scoundrel like themselves."

"Such spirits are pleased to see others like themselves, who are also deprived of the highest happiness. In the same way, a band of scoundrels on earth are pleased to meet another scoundrel like themselves."

289. Do our relatives and friends sometimes come to meet us when we are leaving the earth?

289. Do our relatives and friends sometimes come to meet us when we die?

"Yes, they come to meet the soul of those they love; they felicitate it as one who has returned from a journey if it have escaped the dangers of the road, and they aid it in freeing itself from the bonds of the flesh. To be met thus by those they have loved is a favour granted to the souls of the upright; while the soul of the wicked is punished by being left alone, or is only surrounded by spirits like itself."

"Yes, they come to meet the souls of those they love. If a soul has escaped the dangers of the journey, they welcome it like someone returning home. And they help it free itself from the bonds of the flesh. Being met by loved ones in this way is a favor granted to the souls of the upright. But the soul of a wicked person is punished by being left alone or surrounded only by spirits like itself."

290. Are relatives and friends always reunited after death?

290. Are relatives and friends always reunited after death?

"That depends on their elevation, and on the road they have to follow for their advancement. If one of them is further advanced, and progresses more rapidly than the other, they cannot remain together: they may see one another occasionally, but they can only be definitively reunited when he who was behind is able to keep pace with him who was before, or when both of them shall have reached the state of perfection. Moreover, the privation of the sight of relatives and friends is sometimes inflicted on a spirit as a punishment."

"That depends on their level of spiritual advancement and the path they must follow to progress. If one is further advanced and progresses faster than the other, they cannot stay together. They may see each other occasionally. But they can be reunited for good only when the one who was behind can keep pace with the other. They can also be reunited when both have reached perfection. Moreover, a spirit is sometimes punished by being kept from seeing relatives and friends."

291. Have spirits special personal affections among themselves, besides the general sympathy resulting from similarity?

291. Do spirits have special personal affections for one another, beyond the general sympathy that comes from being alike?

"Yes, just as among men; but the link between spirits is stronger when the body is absent, because it is no longer exposed to the vicissitudes of the passions."

"Yes, just as among people. But the bond between spirits is stronger without the body, because passions no longer affect it."

292. Do spirits experience hatreds among themselves?

292. Do spirits feel hatred toward one another?

"Hatreds only exist among impure spirits. It is they who sow hatreds and dissensions among men."

"Hatred exists only among impure spirits. They spread hatred and conflict among people."

293. Do those who have been enemies on earth always retain their resentment against one another in the spirit-world?

293. Do people who were enemies on earth always remain resentful of each other in the spirit world?

"No; for they often see that their hatred was stupid, and perceive the puerility of the object by which it was excited. It is only imperfect spirits who retain the animosities of the earthly life, of which they rid themselves in proportion as they become purified. Spirits whose anger, as men, has been caused by some merely material interest, forget their dissension as soon as they are dematerialised. The cause of their dissension no longer existing, they may, if there be no antipathy between them, see each other again with pleasure."

"No. They often see that their hatred was foolish and that its cause was childish. Only imperfect spirits hold on to the resentments of earthly life. They gradually let go of these resentments as they become purified. Some spirits were angry with each other during earthly life because of a purely material interest. They forget their disagreement as soon as they are freed from material existence. The cause of their disagreement no longer exists. So, if they feel no dislike for each other, they may be glad to meet again."

Just as two schoolboys, when they have reached the age of reason, perceive the folly of their boyish quarrels, and no longer keep up a grudge against each other on account of them.

Just as two schoolboys, once they are old enough to reason, see how foolish their childhood quarrels were. They no longer hold grudges against each other over them.

294. Is the remembrance of wrongs they may have done one another, as men, an obstacle to sympathy between two spirits?

294. Can remembering wrongs they may have done to each other in life prevent two spirits from feeling sympathy for each other?

"Yes, it tends to keep them apart."

"Yes, it tends to keep them apart."

295. What is the sentiment, after death, of those whom we have wronged?

295. How do those we have wronged feel after death?

"If they are good, they forgive you as soon as you repent; if they are bad, they may retain resentment against you, and may even pursue you with their anger in another existence. This may be permitted by God as a chastisement."

"If they are good, they forgive you as soon as you repent. If they are bad, they may remain resentful and may even pursue you in anger in another life. God may permit this as a punishment."

296. Are the individual affections of spirits susceptible of change?

296. Can the personal affections of spirits change?

"No; for they cannot be mistaken in one another. The mask under which hypocrites hide themselves on earth has no existence in the world of spirits, and their affections, when they are pure, are therefore unchangeable. The love which unites them is a source of supreme felicity."

"No, because they cannot mistake one another. Hypocrites cannot hide behind the masks they wear on earth in the spirit world. So, when their affections are pure, they never change. The love that unites them brings them the greatest happiness."

297. Does the affection which two spirits have felt for each other upon the earth always continue in the spirit-world?

297. Does the affection two spirits felt for each other on earth always continue in the spirit world?

"Yes, undoubtedly, if that affection were founded on sympathy; but, if physical causes have had more share in it than sympathy, it ceases with those causes. Affections are more solid and lasting among spirits than among men, because they are not subordinated to the caprices of material interests and self-love."

"Yes, certainly, if that affection was based on sympathy. But if physical causes contributed more to it than sympathy, it ends when those causes end. Affection is stronger and more lasting among spirits than among people. This is because spirits' affection is not subject to the whims of material interests and self-love."

298. Is it true that the souls of those who will eventually be united in affection are predestined to this union from their beginning, and that each of us has thus, in some part of the universe, his other half, to whom he will some day be necessarily reunited?

298. Is it true that souls who will eventually be united in affection are destined for that union from the beginning? Does each of us have an other half somewhere in the universe, with whom we must someday be reunited?

"No, there is no such thing as any special and fated union between any two souls. Union exists between all spirits, but in different degrees, according to the rank they occupy,—that is to say, according to the degree of perfection they have acquired; and the greater their perfection, the more united they are. It is discord that produces all the ills of human life. The complete and perfect happiness at which all spirits eventually arrive is the result of concord."

“No, there is no special, destined union between any two souls. All spirits are united, but to different degrees, according to their rank. Their rank depends on the degree of perfection they have achieved. The more perfect they are, the more united they are. Discord causes all the troubles of human life. Harmony brings the complete and perfect happiness that all spirits eventually reach.”

299. In what way should we understand the term other half, sometimes employed by spirits to designate other spirits for whom they have special sympathy?

299. What do spirits mean when they sometimes call other spirits they feel a special affinity for their other half?

"The expression is incorrect. If one spirit were the half of another spirit, he would, if separated from that other, be incomplete."

"The expression is incorrect. If one spirit were half of another, it would be incomplete when separated from the other."

300. When two perfectly sympathetic spirits are reunited in the other world, are they thus reunited for all eternity, or can they separate from each other and unite themselves with other spirits?

300. When two spirits who are perfectly in harmony reunite in the other world, do they stay together forever? Or can they separate and unite with other spirits?

"All spirits are united among themselves. I speak of those who have reached the state of perfection. In the spheres below that state, when a spirit passes from a lower sphere to a higher one, he does not always feel the same sympathy for those whom he has quitted."

"All spirits are united with one another. I mean those who have reached perfection. In the lower spheres, a spirit may move from a lower sphere to a higher one. The spirit does not always feel the same sympathy for those left behind."

301. When two spirits are completely sympathetic, are they the complement of each other, or is that sympathy the result of their perfect identity of character?

301. When two spirits are completely in harmony, do they complement each other? Or does their harmony result from having exactly the same character?

"The sympathy which attracts one spirit to another is the result of the perfect concordance of their tendencies and instincts. If one of them were necessary to complete the other, he would lose his individuality."

"The attraction between spirits comes from the perfect harmony of their tendencies and instincts. If one spirit needed the other to be complete, it would lose its individuality."

302. Does similarity of thoughts and of sentiments suffice to constitute the kind of identity which is necessary to the production of perfect sympathy, or is uniformity of acquired knowledge also required for its production?

302. Is similarity in thoughts and feelings enough to create the shared identity needed for perfect sympathy? Or must people also have acquired the same knowledge?

"Perfect sympathy between two spirits results from equality in the degree of their elevation."

"Perfect sympathy between two spirits results from their having the same level of spiritual development."

303. May spirits, who are not now sympathetic, become so in the future?

303. Can spirits who are not sympathetic to each other now become sympathetic in the future?

Yes, all will be sympathetic in course of time. Thus, of two spirits who were once together, one may have advanced more rapidly than the other; but the other, though now in a lower sphere, will by and by have advanced sufficiently to be able to enter the higher sphere in which the former is now residing. And their reunion will take place all the sooner if the one who was most advanced should fail in the trials he has still to undergo, and so should remain for a time just where he now is, without making any further progress."

Yes, all will eventually be in harmony. For example, two spirits may once have been together, but one may have advanced faster than the other. Though the other spirit is now in a lower sphere, it will eventually advance enough to enter the higher sphere where the first spirit now resides. They will be reunited even sooner if the more advanced spirit fails the trials it still has to undergo. In that case, it will remain where it is for a time, without making further progress."

—May two spirits, who are now sympathetic, cease to be so?

Can two spirits who now feel sympathy for each other stop feeling that way?

"Certainly, if one of them is wanting in energy, and lags behind, while the other is advancing."

"Certainly, if one of them lacks energy and falls behind while the other moves forward."

The hypothesis of twin-souls is merely a figurative representation of the union of two sympathetic spirits, and must not be understood literally. The spirits who have made use of this expression are certainly not of high order; and, therefore, as their range of thought is necessarily narrow, they have sought to convey their meaning by using the terms they were accustomed to employ in their earthly life. The idea that two souls were created for each other, and that, after having been separated for a longer or shorter period, they will necessarily be eventually reunited for all eternity, is, therefore, to be entirely rejected.

The idea of twin-souls is simply a figurative way of describing the union of two sympathetic spirits. It must not be taken literally. The spirits who have used this expression are certainly not of a high order. Their thinking is therefore necessarily limited, so they tried to express their meaning in terms they used during their earthly lives. We must therefore reject the idea that two souls were created for each other. This idea holds that, after being separated for some time, they will necessarily be reunited forever.

304. Does a spirit remember his corporeal existence?

304. Does a spirit remember its life in a physical body?

"Yes; having lived many times as a human being, he remembers what he has been, and often smiles pityingly at the follies of his past."

"Yes. Because he has lived many lives as a human being, he remembers who he has been. He often smiles with pity at his past foolishness."

As a man, who has reached the age of reason, smiles at the follies of his youth and the sillinesses of his childhood.

As a mature man smiles at the foolish things he did in his youth and the silly things he did as a child.

305. Does the remembrance of his corporeal existence present itself to a spirit, complete, and spontaneously, immediately after his death?

305. Immediately after death, does a spirit spontaneously remember his entire physical life?

"No; it comes back to him little by little, in proportion as he fixes his attention upon it, as objects gradually become visible out of a fog."

“No, it comes back to him gradually as he focuses on it, just as objects slowly appear through fog.”

306. Does a spirit remember the details of all the events of his life? Does he take in the whole of his life at a single retrospective glance?

306. Does a spirit remember the details of every event in his life? Can he see his whole life at a single glance?

"He remembers the things of his life more or less distinctly and in detail, according to the influence they have exercised on his state as a spirit; but you can easily understand that there are many things in his life to which he attaches no importance, and which he does not even seek to remember."

"He remembers the events of his life with varying clarity and detail, depending on how they affected his state as a spirit. But you can easily understand that many things in his life are unimportant to him. He does not even try to remember them."

—Could he remember them if he wished to do so?

Could he remember them if he wanted to?

"He has the power of recalling the most minute details of every incident of his life, and even of his thoughts; but when no useful purpose would be served by exerting this power, he does not exert it."

"He can recall the smallest details of every event in his life, and even his thoughts. But he does not use this ability when it would serve no useful purpose."

—Does he perceive the aim of earthly life in relation to the future life?¹¹

Does he understand the purpose of earthly life in relation to life after death?¹¹

"Assuredly he sees it, and understands it far better than while he was in the body; he understands the need of purification in order to reach the infinite, and he knows that at each existence he leaves behind him some impurities."

"Of course he sees it, and he understands it far better than he did while in the body. He understands that he must be purified to reach the infinite. He knows that in each life he leaves some impurities behind."

307. In what way does his past life present itself to a spirit's memory? Is it through an effort of his imagination, or is it like a picture displayed before his eyes?

307. How does a spirit remember his past life? Does he have to use his imagination, or does it appear like a picture before his eyes?

"It comes back to him in both ways. All the actions which he has an interest in remembering appear to him as though they were present; the others are seen by him more or less vaguely in his thought, or are entirely forgotten. The more dematerialised he is, the less importance does he attach to material things. It has often happened to you, on evoking some wandering spirit who has just left the earth, to find that he remembers neither the names of persons whom he liked, nor details which to you appear to be important. He cares but little about them, and they have faded from his memory. But you always find that he perfectly remembers the main facts of his life which have conduced to his intellectual and moral progress."

“It comes back to him in both ways. All the actions he has reason to remember appear to him as if they were happening now. He remembers the others more or less vaguely, or forgets them entirely. The less tied he is to the material world, the less importance he gives to material things. You have often summoned a wandering spirit who has just left the earth. You may have found that he remembered neither the names of people he liked nor details that seem important to you. He cares little about these things, and they have faded from his memory. But you always find that he perfectly remembers the main events of his life that helped his intellectual and moral progress.”

308. Does a spirit remember all the existences which have preceded the one he has just quitted?

308. Does a spirit remember all the lives he lived before the one he just left?

"His entire past is spread out before him like the stages already accomplished by a traveller, but, as we have told you, he does not remember all his past actions with absolute precision; he remembers them more or less clearly in proportion to the influence they have had upon his present state. As to his earliest existences, those which may be regarded as constituting the period of spirit-infancy, they are lost in vagueness, and disappear in the night of oblivion."

"His whole past lies before him, like the stages of a journey a traveler has already completed. But, as we have told you, he does not remember all his past actions with complete accuracy. How clearly he remembers them depends on how much they have influenced his present state. His earliest existences may be regarded as the infancy of his spirit. These become vague and disappear into the night of forgetfulness."

309. How does a spirit regard the body he has just quitted?

309. How does a spirit view the body he has just left?

"As an uncomfortable garment that hampered him, and that he is delighted to be rid of."

"Like an uncomfortable garment that restricted him, and that he is delighted to be rid of."

—What feeling is produced in him by seeing the decomposition of his body?

How does he feel when he sees his body decomposing?

"Almost always that of indifference; as something about which he no longer cares."

"Almost always indifference, as though it were something he no longer cares about."

310. After a time, does a spirit recognise the mortal remains, or other objects, that once belonged to him?

310. After some time, does a spirit recognize his physical remains or other objects that once belonged to him?

"Sometimes he does so; but this depends on the more or less elevated point of view from which he regards terrestrial things."

"Sometimes he does. But it depends on how elevated his perspective is when he looks at earthly things."

311. Is a spirit's attention attracted to the material relics of himself by the respect entertained for those objects by his survivors, and does he see this respect with pleasure?

311. Is a spirit drawn to his physical relics by the respect his survivors show for them? Is he pleased by their respect?

"A spirit is always gratified at being held in kindly remembrance by those he has left. The objects thus preserved in remembrance of him serve to recall him to the memory of those by whom they are preserved; but it is the action of their thought which attracts him, and not those objects."

"A spirit is always pleased when those he has left behind remember him fondly. The objects they keep in his memory remind them of him. But it is their thoughts, not the objects, that attract him."

312. Do spirits retain the remembrance of the sufferings endured by them in their last corporeal existence?

312. Do spirits remember the suffering they endured in their last physical life?

"They frequently do so; and this remembrance makes them realise all the more vividly the worth of the felicity they enjoy as spirits."

"They often do so. Remembering this makes them appreciate even more vividly the happiness they enjoy as spirits."

313. Does he who has been happy down here regret his terrestrial enjoyments on quitting the earth?

313. Does someone who was happy on earth miss its pleasures after leaving it?

"Only spirits of inferior degree can regret material satisfactions in harmony with impurity of nature, and which are expiated by suffering. For spirits of higher degrees of elevation, the happiness of eternity is immeasurably preferable to the ephemeral pleasures of the earthly life."

"Only lower spirits can miss material pleasures that suit their impure nature and must be atoned for through suffering. For higher spirits, eternal happiness is immeasurably preferable to the fleeting pleasures of earthly life."

As the adult despises what constituted the delights of his infancy.

Just as an adult despises what delighted him as a child.

314. When a man, who has commenced a series of important labours in view of some useful end, has seen these labours interrupted by death, does he, in the other world, feel regret at having had to leave them unfinished?

314. Suppose a man begins important work for a useful purpose, but death interrupts it. In the other world, does he regret leaving the work unfinished?

"No, because he sees that others are destined to complete them. On the contrary, he endeavours to act upon the minds of other human beings, so as to lead them to carry on what he had begun. His aim while upon the earth was to be useful to the human race: his aim is the same in the spirit-world."

"No, because he sees that others are destined to complete them. Instead, he tries to influence others so they will carry on what he began. On earth, his aim was to be useful to humanity. His aim is the same in the spirit world."

315. When a man has left behind him works of art or of literature, does he preserve for them in the other life the interest he took in them while living upon the earth?

315. If a man leaves behind works of art or literature, does he remain as interested in them after death as he was on earth?

"He judges them from another point of view, according to his elevation, and he often blames what he formerly admired."

"He judges them from a different point of view, according to his level of advancement. He often criticizes what he once admired."

316. Does a spirit still take an interest in the labours which are going on upon the earth, in the progress of the arts and sciences?

316. Does a spirit still take an interest in work on earth and in the progress of arts and sciences?

"That depends on his degree of elevation, and on the mission he may have to fulfil. What appears magnificent to you often appears a very small matter to spirits; if they take an interest in it, it is only as a man of learning takes an interest in the work of a schoolboy. They examine whatever indicates the elevation of incarnated spirits and marks the degree of their progress."

"That depends on his level of spiritual development and the mission he may have to fulfill. What seems magnificent to you often seems very small to spirits. If they take an interest in it, it is only as a scholar takes an interest in a schoolboy's work. They examine whatever shows the spiritual development of incarnated spirits and marks their degree of progress."

317. Do spirits, after death, retain any preference for their native country?

317. After death, do spirits still prefer their native country?

"For spirits of elevated degree, their country is the universe; in regard to the earth, their only preference is for the place in which there is the greatest number of persons with whom they are in sympathy."

"For highly advanced spirits, the universe is their country. On earth, they prefer only the place where the most people share their sympathies."

The situation of spirits, and their way of looking at things, are infinitely varied, according to their various degrees of moral and intellectual development. Spirits of a high order generally make but short sojourns upon the earth; all that goes on here is so paltry in comparison with the grandeurs of infinity, the matters to which men attribute most importance appear to them so puerile, that the things of this earth have very little interest for them, unless they have been sent to it for the purpose of quickening the progress of its people. Spirits of lower degree visit our earth more frequently, but they judge its affairs from a higher point of view than that of their corporeal life. The common ruck of spirits may be said to be sedentary among us; they constitute the great mass of the ambient population of the invisible world. They retain very much the same ideas, tastes, and tendencies which they had while clothed with their corporeal envelope, and mix themselves up with our gatherings, our occupations, our amusements, in all of which they take a part more or less active according to their character. Being no longer able to satisfy their material passions, they take delight in witnessing the excesses of those who abandon themselves to their indulgence, to which they excite them by every means in their power. Among their number are some who are better disposed, and who see and observe in order to acquire knowledge and to advance.

The circumstances of spirits and their ways of looking at things vary infinitely. They depend on their different degrees of moral and intellectual development. Spirits of a high order generally stay on earth only briefly. Everything that happens here seems so trivial compared with the grandeur of infinity. The things people consider most important seem so childish to them. Earthly matters therefore interest them very little, unless they have been sent here to speed up the progress of its people. Spirits of a lower order visit our earth more often. But they judge its affairs from a higher perspective than they did during their lives in the body. Most spirits may be said to live among us. They make up the great mass of the invisible beings around us. They retain much the same ideas, tastes, and tendencies they had when they lived in bodies. They join our gatherings, work, and amusements. They take part in all these activities, more or less actively, according to their character. They can no longer satisfy their material passions. So they take pleasure in watching the excesses of those who give in to such passions. They encourage people to indulge them by every means in their power. Some of these spirits are better disposed. They watch and observe in order to gain knowledge and advance.

318. Do spirits modify their ideas in the other life?

318. Do spirits change their ideas in the afterlife?

"Very considerably. A spirit's ideas undergo very great modifications in proportion as he becomes dematerialised. He may sometimes retain the same ideas for a long period, but little by little the influence of matter diminishes, and he sees more clearly. It is then that he seeks for the means of advancing."

"Very much. A spirit's ideas change greatly as he becomes less material. He may keep the same ideas for a long time. But little by little, the influence of matter decreases, and he sees more clearly. Then he looks for ways to advance."

319. As spirits had already lived in the other world before being incarnated, why do they feel astonished on reentering that world?

319. Spirits lived in the other world before being born. So why are they surprised when they return to it?

"This feeling is only momentary, and results from the confusion that follows their waking; they soon recover their knowledge of themselves, as the memory of the past comes back to them, and the impression of the terrestrial life becomes effaced." (Vide 163 et seq.)

"This feeling is temporary. It results from the confusion that follows their waking. They soon regain their sense of who they are as memories of the past return and impressions of earthly life fade." (See 163 et seq.)

320. Are spirits affected by the remembrance of those whom they have loved on earth?

320. Are spirits affected by memories of those they loved on earth?

"Very much more so than you are apt to suppose. If they are happy, this remembrance adds to their happiness; if they are unhappy, it affords them consolation."

"Much more than you might suppose. If they are happy, this memory adds to their happiness. If they are unhappy, it comforts them."

321. Are spirits specially attracted towards their friends upon the earth by the return of the day which, in some countries, is consecrated to the memory of those who have quitted this life? Do they make it a point to meet those who, on that day, go to pray beside the graves where their mortal remains are interred?

321. Are spirits especially drawn to their friends on earth when a particular day returns each year? In some countries, that day is dedicated to remembering those who have died. Do spirits make a point of meeting those who visit their graves to pray on that day?

"Spirits answer to the call of affectionate remembrance on that day as they do on any other day."

"Spirits respond when they are fondly remembered on that day, just as they do on any other day."

—Do they, on that day, go specially to the burial-place of their corporeal body?

On that day, do they make a special visit to the place where their physical bodies are buried?

"They go to the cemeteries in greater numbers on that day, because called thither by the thoughts of a greater number of persons; but each spirit goes solely for his own friends, and not for the crowd of those who care nothing about him."

"They go to the cemeteries in greater numbers on that day because more people are thinking of them. But each spirit goes only for his own friends, not for the crowd of people who care nothing about him."

—In what form do they come to these places, and what would be their appearance if they could render themselves visible to us?

In what form do they come to these places? What would they look like if they could make themselves visible to us?

"The form and appearance by which they were known during their lifetime."

"The form and appearance they were known by during their lifetime."

322. Do the spirits of those who are forgotten, and whose graves no one visits, go to the cemeteries notwithstanding this neglect? Do they feel regret at seeing that no one remembers them?

322. Do the spirits of forgotten people still go to cemeteries when no one visits their graves? Do they feel regret when they see that no one remembers them?

"What is the earth to them? They are only linked to it by the heart. If, upon the earth, no affection is felt for a spirit, there is nothing that can attach him to it; he has the whole universe before him."

“What does the earth mean to them? Only affection ties them to it. If no one on earth feels affection for a spirit, nothing can keep him there. He has the whole universe before him.”

323. Does a visit made to his grave give more pleasure to a spirit than a prayer offered for him by friends in their own home?

323. Does visiting a spirit's grave give him more pleasure than a prayer offered for him by friends at home?

"A visit made to his grave is a way of showing to a spirit that he is not forgotten; it is a sign. As I have told you, it is the prayer that sanctifies the action of the memory; the place where it is offered is of little importance, if it come from the heart."

"Visiting his grave is a way to show a spirit that he is not forgotten. It is a sign of remembrance. As I have told you, prayer makes this act of remembrance sacred. Where the prayer is offered matters little, if it comes from the heart."

324. When statues or other monuments are erected to persons who have quitted this life, are the spirits of those persons present at their inauguration; and do they witness such ceremonies with pleasure?

324. When statues or other monuments are erected to people who have died, are their spirits present at the unveiling? Do they watch such ceremonies with pleasure?

"Spirits often attend on such occasions, when able to do so; but they attach less importance to the honours paid to them than to the remembrance in which they are held."

"Spirits often attend such occasions when they can. But they care less about the honors paid to them than about being remembered."

325. What makes some persons desire to be buried in one place rather than in another? Do they go thither more willingly after their death? And is it a sign of inferiority on the part of a spirit that he should attribute importance to a matter so purely material?

325. Why do some people want to be buried in one place rather than another? Do they go there more willingly after death? And is it a sign of inferiority for a spirit to attach importance to such a purely material matter?

"That desire is prompted by a spirit's affection for certain places, and is a sign of moral inferiority. To an elevated spirit, what is one spot of earth more than another? Does he not know that his soul will be reunited with those he loves, even though their bones are separated?"

"That desire comes from a spirit's attachment to certain places. It is a sign of moral inferiority. To an elevated spirit, what makes one place on earth different from another? Doesn't he know that his soul will be reunited with those he loves, even if their bones are separated?"

—Is it futile to bring together the mortal remains of all the members of a family in the same burial-place?

Is it pointless to bury the remains of all family members in the same place?

"Such reunion is of little importance to spirits; but it is useful to men, whose remembrance of those who have gone before them is thus strengthened and rendered more serious."

"Such a reunion is of little importance to spirits. But it is useful to people, because it strengthens their memory of those who have gone before them and makes that memory more serious."

326. When the soul has returned into spirit-life, is it gratified by the honours paid to its mortal remains?

326. When the soul returns to spirit life, is it pleased by the honors given to its earthly remains?

"When a spirit has reached a certain degree of advancement, he is purified from terrestrial vanities, for he comprehends their futility. But there are many spirits who, in the early period of their return to the other life, take great pleasure in the honours paid to their memory, or are much disturbed at finding themselves forgotten; for they still retain some of the false ideas they held during their earthly life."

“When a spirit reaches a certain level of advancement, he is free from earthly vanities because he understands how pointless they are. But many spirits are still pleased by honors paid to their memory soon after they return to the other life. They may also be deeply upset to find themselves forgotten. They feel this way because they still hold some of the false ideas they had during their earthly lives.”

327. Do spirits ever attend their own funeral?

327. Do spirits ever attend their own funerals?

"Spirits very often do so; but, in many cases, without understanding what is going on, being still in the state of confusion that usually follows death."

"Spirits very often do so. But in many cases, they do not understand what is happening. They are still in the confused state that usually follows death."

—Do they feel flattered by the presence of a large concourse of persons at their funeral?

Do they feel flattered when a large crowd attends their funeral?

"More or less so, according to the sentiment which has brought them together."

"More or less, depending on the feeling that brought them together."

328. Is a spirit ever present at the meetings of his heirs?

328. Does a spirit ever attend meetings of his heirs?

"Almost always. Providence has so ordained it for the spirit's own instruction, and for the chastisement of selfishness. The deceased is thus enabled to judge of the worth of the protestations of affection and devotion addressed to him during his life; and his disappointment on witnessing the rapacity of those who dispute the property he has left is often very great. But the punishment of greedy heirs will come in due time."

"Almost always. Providence has arranged this for the spirit's own instruction and to punish selfishness. The deceased can thus judge the worth of the expressions of affection and devotion made to him during his life. And he is often deeply disappointed to see the greed of those who fight over the property he left behind. But the greedy heirs will be punished in due time."

329. Is the respect which mankind, in all ages and among all peoples, has always instinctively shown to the dead, to be attributed to an intuitive belief in a future state of existence?

329. People of all cultures and ages have always instinctively shown respect for the dead. Does this come from an intuitive belief in life after death?

"The one is the natural consequence of the other; were it not for that belief, such respect would have neither object nor meaning."

"One naturally follows from the other. Without that belief, such respect would have no purpose or meaning."