The Law of Progress

776. Are the state of nature and the law of nature the same thing?

776. Are the state of nature and the law of nature the same thing?

"No; the state of nature is the primitive state. Civilisation is incompatible with the state of nature, while the law of nature contributes to the progress of the human race."

"No. The state of nature is the primitive state. Civilization cannot exist in the state of nature, but the law of nature helps humanity progress."

The "state of nature" is the infancy of the human race, and the starting point of its intellectual and moral development. Man, being perfectible, and containing in himself the germ of his amelioration, is no more destined to live for ever in the state of nature, than he is destined to live for ever in the state of infancy; the state of nature is transitory, and man outgrows it through progress and civilisation. The "law of nature," on the contrary, rules the human race throughout its entire career; and men improve in proportion as they comprehend this law more clearly, and conform their action more closely to its requirements.

The "state of nature" is the infancy of the human race and the starting point of its intellectual and moral development. Human beings can improve and have within themselves the seeds of that improvement. They are no more destined to live forever in the state of nature than to remain infants forever. The state of nature is temporary, and humanity outgrows it through progress and civilization. The "law of nature," by contrast, governs humanity throughout its entire existence. People improve as they understand this law more clearly and follow it more closely in their actions.

777. Man, in the state of nature, having fewer wants, escapes many of the tribulations he creates for himself in a state of greater advancement. What is to be thought of the opinion of those who regard the former state as being that of the most perfect felicity obtainable upon the earth?

777. People in a state of nature have fewer needs. They escape many of the troubles they create for themselves as they become more advanced. What should we think of those who believe that life in a state of nature offers the greatest happiness possible on earth?

"Such felicity is that of the brute; but there are persons who understand no other. It is being happy after the fashion of the brutes. Children, too, are happier than grown-up people."

"That is the happiness of an animal, but some people understand no other kind. It is being happy like an animal. Children, too, are happier than adults."

778. Could mankind retrograde towards the state of nature?

778. Could humanity return to a state of nature?

"No; mankind must progress unceasingly, and cannot return to the state of infancy. If men have to progress, it is because God so wills it; to suppose that they could retrograde towards the primitive condition would be to deny the law of progress."

"No. Humanity must keep progressing and cannot return to its infancy. If people must progress, it is because God wills it. To suppose they could return to a primitive state would be to deny the law of progress."

779. Does man contain in himself the force that impels him onward in the path of progress, or is his progress only the product of instruction?

779. Do people have a force within them that drives them to progress, or does progress come only from instruction?

"Man is developed of himself, naturally. But all men do not progress at the same rate, nor in the same manner; and it is thus that the most advanced are made to help forward the others, through social contact."

"People develop naturally on their own. But not everyone progresses at the same rate or in the same way. Through social contact, the more advanced help the others progress."

780. Does moral progress always follow intellectual progress?

780. Does moral progress always follow intellectual progress?

"It is a consequence of the latter, but does not always follow it immediately" (192-365.)

"It results from the latter, but does not always follow it immediately" (192-365.)

—How can intellectual progress lead to moral progress?

How can intellectual progress lead to moral progress?

"By making man comprehend good and evil; he can then choose between them. The development of free-will follows the development of the intelligence and increases the responsibility of human action."

"By helping people understand good and evil, so they can choose between them. Free will develops as intelligence develops, making people more responsible for their actions."

—How comes it, then, that the most enlightened nations are often the most perverted?

Why, then, are the most enlightened nations often the most corrupt?

"Complete and integral progress is the aim of existence; but nations, like individuals, only reach it step by step. Until the moral sense is developed in them, they may even employ their intelligence in doing evil. Moral sense and intellect are two forces which only arrive at equilibrium in the long run." (365-751.)

"Complete progress in every respect is the goal of existence. But nations, like individuals, reach this goal only step by step. Until nations develop a moral sense, they may even use their intelligence to do evil. Moral sense and intellect are two forces that come into balance only over time." (365-751.)

781. Has man the power of arresting the march of progress?

781. Can people stop progress?

"No; but he has sometimes that of hindering it."

"No, but he can sometimes hinder it."

—What is to be thought of the men who attempt to arrest the march of progress, and to make the human race go backwards?

What should we think of men who try to stop progress and make humanity go backward?

"They are wretched weaklings whom God will chastise; they will be overthrown by the torrent they have tried to arrest."

"They are miserable weaklings whom God will punish. They will be swept away by the torrent they tried to stop."

Progress being a condition of human nature, it is not in the power of any one to prevent it. It is a living force that bad laws may hamper, but not stifle. When these laws become incompatible with progress, progress breaks them down with all those who attempt to hold them up; and it will continue to do so until man has brought his laws into harmony with the divine justice which wills the good of all, and the abolition of all laws that are made for the strong, and against the weak.

Progress is part of human nature, and no one can stop it. It is a living force that bad laws may hold back, but cannot suppress. When laws become incompatible with progress, progress breaks them down, along with everyone who tries to uphold them. It will continue to do so until people bring their laws into harmony with divine justice. Divine justice wills the good of all and the abolition of all laws made for the strong and against the weak.

782. Are there not men who honestly obstruct progress while believing themselves to be helping it forward, because, judging the matter from their own point of view, they often regard as "progress" what is not really such?

782. Aren't there people who sincerely hinder progress while believing they are helping it? From their own point of view, they often see as "progress" what is not really progress.

"Yes; there are persons who push their little pebbles under the great wheel; but they will not keep it from going on."

"Yes, some people push their little pebbles under the great wheel. But they will not stop it from moving forward."

783. Does the improvement of the human race always proceed by slow progression?

783. Does humanity always improve slowly?

"There is the regular slow progress that inevitably results from the force of things; but, when a people does not advance quickly enough, God also prepares for it, from time to time, a physical or moral shock that hastens its transformation."

"Slow, steady progress inevitably results from the way things unfold. But when a people does not advance quickly enough, God sometimes brings about a physical or moral shock to speed up its transformation."

Man cannot remain perpetually in ignorance, because he must reach the goal marked out for him by Providence: he is gradually enlightened by the force of things. Moral revolutions, like social revolutions, are prepared, little by little, in the ideas of a people; they go on germinating for centuries, and at length suddenly burst forth, overthrowing the crumbling edifice of the past, which is no longer in harmony with the new wants and new aspirations of the day.

Humanity cannot remain ignorant forever, because it must reach the goal set by Providence. The force of events gradually brings enlightenment. Moral revolutions, like social revolutions, take shape little by little in the ideas of a people. They develop over centuries and finally burst forth, overthrowing the crumbling structure of the past. That structure no longer fits the new needs and aspirations of the day.

Man often perceives, in these public commotions, only the momentary disorder and confusion that affect him in his material interests; but he who raises his thoughts above his own personality admires the providential working which brings good out of evil. Such commotions are the tempest and the storm that purify the atmosphere after having disturbed it.

People often see public upheavals only as temporary disorder and confusion that affect their material interests. But those who look beyond themselves admire the work of providence, which brings good out of evil. Such upheavals are like storms that disturb the atmosphere before purifying it.

784. Man's perversity is very great; does he not seem to be going back instead of advancing, at least, as regards morality?

784. Human wickedness is very great. Don't people seem to be moving backward rather than forward, at least morally?

"You are mistaken. Look at the human race as a whole, and you will see that it is advancing; for it has arrived at a clearer perception of what is evil, and every day witnesses the reform of some abuse. The excess of evil is required to show you the necessity of good and of reforms."

"You are mistaken. Look at humanity as a whole, and you will see that it is advancing. People have come to understand evil more clearly, and every day some abuse is corrected. Evil must reach extremes to show you the need for good and reform."

785. What is the greatest obstacle to progress?

785. What is the biggest obstacle to progress?

"Pride and selfishness. I refer to moral progress; for intellectual progress is always going on, and would even seem, at the first glance, to give redoubled activity to those vices, by developing ambition and the love of riches, which, however, in their turn, stimulate man to the researches that enlighten his mind, for it is thus that all things are linked together, in the moral world as in the physical world, and that good is brought even out of evil; but this state of things will only last for a time, and will change, as men become aware that, beyond the circle of terrestrial enjoyments, there is a happiness infinitely greater and infinitely more lasting." (See Selfishness, chap. xii.)

"Pride and selfishness. I mean moral progress, because intellectual progress is always going on. At first glance, intellectual progress might even seem to make those vices stronger by developing ambition and the love of wealth. But ambition and the love of wealth, in turn, drive people to investigate things and enlighten their minds. In this way, everything is connected in the moral world, just as it is in the physical world. Good is even brought out of evil. But this state of affairs will last only for a time. It will change as people realize that beyond earthly pleasures lies a happiness infinitely greater and infinitely more lasting." (See Selfishness, chapter xii.)

There are two kinds of progress, that mutually aid one another, and yet do not proceed side by side—intellectual progress, and moral progress. Among civilised peoples the first is receiving, at the present day, abundant encouragement; and it has accordingly reached a degree of advancement unknown to past ages. The second is very far from having reached the same point; although, if we compare the social usages of periods separated by a few centuries, we are compelled to admit that progress has also been made in this direction. Why then should the ascensional movement stop short in the region of morality any more than in that of intelligence? Why should there not be as great a difference between the morality of the nineteenth and the twenty-fourth centuries as between that of the fourteenth and the nineteenth? To doubt of the continuity of moral progress would be to assume either that the human race has reached the summit of perfection, which would be absurd, or that it is not morally perfectable, which is disproved by experience.

There are two kinds of progress: intellectual and moral. They help each other, but they do not advance at the same pace. Today, civilized peoples give intellectual progress abundant encouragement. As a result, it has advanced to a degree unknown in earlier ages. Moral progress is far from reaching the same point. Yet if we compare social customs from periods a few centuries apart, we must admit that moral progress has occurred too. Why, then, should moral progress stop any more than intellectual progress? Why should the difference between morality in the nineteenth and twenty-fourth centuries not be as great as that between the fourteenth and nineteenth? To doubt that moral progress will continue would be to assume one of two things. Either the human race has reached the height of perfection, which would be absurd, or it cannot improve morally, which experience disproves.

786. History shows us many peoples who, after having been subjected to shocks that have overthrown their nationality, have relapsed into barbarism. What progress has there been made in such cases?

786. History shows us many peoples who fell back into barbarism after upheavals destroyed their nations. What progress was made in such cases?

"When your house threatens to fall about your ears, you pull it down, in order to build another, stronger and more commodious; but, until the latter is built, there is trouble and confusion in your dwelling.

"When your house is in danger of collapsing, you tear it down to build a stronger, more spacious one. But until the new house is built, your home is full of trouble and confusion.

"Comprehend this also: you are poor and live in a hovel; you become rich, and quit the hovel to live in a palace. Then comes a poor devil, such as you formerly were, and takes possession of the hovel you have quitted; and he is a gainer by the move, for he was previously altogether without shelter. Learn from this that the spirits now incarnated in the people that you call 'degenerate' are not those who composed that people in the time of its splendour; those spirits, being of advanced degree, have gone to reside in nobler habitations, and have progressed, while others less advanced have taken their vacated places, which they too will vacate in their turn."

"Understand this too: you are poor and live in a shack. You become rich and leave the shack to live in a palace. Then a poor soul, like you once were, comes and moves into the shack you left. The move benefits him, because he had no shelter at all before. Learn from this that the spirits now living in the people you call 'degenerate' are not the same spirits who made up that people at the height of its glory. Those spirits were advanced, and they have progressed and gone to live in nobler dwellings. Other, less advanced spirits have taken their places, which they too will leave in turn."

787. Are there not races that, by their nature, are incapable of progress?

787. Aren't some races naturally incapable of progress?

"Yes, but they are day by day becoming annihilated corporeally."

"Yes, but they are being destroyed physically day by day."

—What will be the future fate of the souls that animate those races?

What will happen to the souls that give life to those races?

"They, like all others, will arrive at perfection by passing through other existences. God deprives no one of the general heritage."

"Like everyone else, they will reach perfection through other lives. God denies no one the heritage shared by all."

—The most civilised men may, then, have been savages and cannibals?

So the most civilized people may have been savages and cannibals?

"You, yourself, have been such, more than once, before becoming what you now are."

"You yourself have been like that more than once before becoming what you are now."

788. The various peoples are collective individualities, that pass, like individuals, through infancy, manhood, and decrepitude. Does not this truth, attested by history, seem to imply that the most advanced peoples of this century will have their decline and their end, like those of antiquity?

788. Different peoples are like collective individuals. Like individuals, they pass through childhood, adulthood, and old age. History confirms this truth. Does it not suggest that the most advanced peoples of this century will decline and end, like those of antiquity?

"Those peoples that only live the life of the body, those whose greatness is founded only upon physical force and territorial extension, are born, grow, and die, because the strength of a people becomes exhausted like that of a man; those whose selfish laws are opposed to the progress of enlightenment and of charity die, because light kills darkness, and charity kills selfishness. But there is for nations, as for individuals, the life of the soul; and those whose laws are in harmony with the eternal laws of the Creator will continue to live, and will be the guiding-torch of the other nations."

"Peoples who live only for the body are born, grow, and die. So do those whose greatness rests only on physical force and the extent of their territory. This is because a people’s strength runs out, just as a person’s does. Peoples whose selfish laws oppose the spread of enlightenment and charity also die. This is because light destroys darkness, and charity destroys selfishness. But nations, like individuals, have a life of the soul. Those whose laws are in harmony with the Creator’s eternal laws will live on. They will be a guiding light for other nations."

789. Will progress ultimately unite all the peoples of the earth into a single nation?

789. Will progress eventually unite all the peoples of the earth into one nation?

"No, not into a single nation; that is impossible, because the diversities of climate give rise to diversities of habits and of needs that constitute diverse nationalities, each of which will always need laws appropriate to its special habits and needs. But charity knows nothing of latitudes, and makes no distinction between the various shades of human colour; and when the law of God shall be everywhere the basis of human law, the law of charity will be practised between nation and nation as between man and man, and all will then live in peace and happiness, because no one will attempt to wrong his neighbour, or to live at his expense."

“No, not into a single nation. That is impossible because different climates give rise to different habits and needs. These create distinct nationalities, each of which will always need laws suited to its particular habits and needs. But charity knows no geographic boundaries and makes no distinction between shades of human skin color. When God’s law becomes the basis of human law everywhere, nations will practice charity toward one another, just as individuals will. Then all will live in peace and happiness, because no one will try to wrong a neighbor or live at their expense.”

The human race progresses through the progress of individuals, who gradually become enlightened and improved, and who, when they constitute a majority, obtain the upper hand, and draw the rest forward. Men of genius arise from time to time and give an impulse to the work of advancement; and men having authority, instruments of God, effect in the course of a few years what the race, left to itself, would have taken several centuries to accomplish.

The human race progresses as individuals gradually become more enlightened and improve themselves. When they form a majority, they gain the upper hand and draw the rest forward. From time to time, men of genius arise and give progress a push. Men in positions of authority, acting as instruments of God, accomplish in a few years what humanity would have taken centuries to achieve on its own.

The progress of nations renders still more evident the justice of reincarnation. Through the efforts of its best men, a nation is made to advance intellectually and morally; and the nation thus advanced is happier both in this world and in the next. But during its slow passage through successive centuries, thousands of its people have died every day. What will be the fate of those who have thus fallen on the way? Does their relative inferiority deprive them of the happiness reserved for those who came later? Or will their happiness be always proportioned to that inferiority? The divine justice could not permit so palpable an injustice. Through the plurality of existences, the same degree of happiness is obtainable by all, for no one is excluded from the heritage of progress. Those who have lived in a period of barbarism, come back in a period of civilisation among the same people or among another one; and all are thus enabled to profit by the ascensional movement of the various nations of the earth, from the benefits of which movement they are excluded by the theory which assumes that there is only a single life for each individual.

The progress of nations makes the justice of reincarnation even clearer. Through the efforts of its best people, a nation advances intellectually and morally. As a result, the nation is happier both in this world and in the next. But during its slow progress through the centuries, thousands of its people have died every day. What will happen to those who died along the way? Does their relative inferiority deprive them of the happiness reserved for those who came later? Or will their happiness always be limited by that inferiority? Divine justice could not permit such an obvious injustice. Through multiple lives, everyone can attain the same degree of happiness. No one is excluded from the inheritance of progress. Those who lived in a period of barbarism return in a period of civilization, among the same people or another. In this way, all can benefit from the progress of the world's nations. But the theory that each person has only one life excludes them from those benefits.

Another difficulty presented by the theory referred to may be conveniently examined in this place. According to that theory, the soul is created at the same time as the body; so that, as some men are more advanced than others, it follows that God creates for some men souls more advanced than the souls He creates for other men. But why this favouritism? How can one man, who has lived no longer than another man, often not so long, have merited to be thus endowed with a soul of a quality superior to that of the soul which has been given to that other man?

Another difficulty with this theory can be examined here. According to the theory, the soul is created at the same time as the body. Since some men are more advanced than others, it follows that God creates more advanced souls for some men than for others. But why this favoritism? How could one man have earned a superior soul when he has lived no longer than another, and often not as long?

But the theory of the unity of existence presents a still graver difficulty. A nation, in the course of a thousand years, passes from barbarism to civilisation. If all men lived a thousand years, we could understand that, in this period, they would have the time to progress; but many die every day, at all ages, and the people of the earth are incessantly renewed, so that every day we see them appear and disappear. Thus, at the end of a thousand years, no trace remains in any country of those who were living in it a thousand years before. The nation, from the state of barbarism in which it was, has become civilised—but what is it that has thus progressed? Is it the people who were formerly barbarian? But they died long ago. Is it the newcomers? But if the soul is created at the same time with the body, it follows that their souls were not in existence during the period of barbarism; and we should therefore be compelled to admit that the efforts made to civilise a people have the power, not to work out the improvement of souls that are created imperfect, but to make God create souls of a better quality than those which He created a thousand years before.

But the theory of a single existence presents an even greater difficulty. Over a thousand years, a nation passes from barbarism to civilization. If everyone lived a thousand years, we could understand that they would have time to progress during that period. But many people die every day, at every age. The earth’s population is constantly renewed, so that every day we see people appear and disappear. Thus, after a thousand years, no trace remains in any country of those who lived there a thousand years earlier. The nation has gone from barbarism to civilization. But what has progressed? Is it the people who were once barbaric? But they died long ago. Is it the newcomers? But if the soul is created at the same time as the body, their souls did not exist during the period of barbarism. We would therefore have to admit that efforts to civilize a people do not improve souls that are created imperfect. Instead, those efforts make God create souls of a better quality than those he created a thousand years earlier.

Let us compare this theory of progress with the one now given by spirits. The souls that come into a nation in its period of civilisation have had their infancy, like all the others, but they have lived already, and have brought with them the advancement resulting from progress previously made; they come into it, attracted by a state of things with which they are in sympathy, and which is suited to their present degree of advancement, so that the effect of the efforts to civilise a people is not to cause the future creation of souls of a better quality, but to attract to that people souls that have already progressed, whether they have already lived among that people, or whether they have lived elsewhere. And the progress accomplished by each people, when thus explained, furnishes also the key to the progress of the human race in its entirety, by showing that when all the peoples of the earth shall have reached the same level of moral advancement, the earth will be the resort of good spirits only, who will live together in fraternal union, and all the bad spirits who now infest it, finding themselves out of place among the others, and repelled by them, will go away, and will seek in lower worlds the surroundings that suit them, until they have rendered themselves worthy of coming back into our transformed and happier world. The theory commonly received leads also to this other consequence, viz., that the labour of social amelioration is profitable only to present and future generations; its result is null for the generations of the past, who made the mistake of coming into the world too soon, and who have to get on as they can, weighted as they are through the faults of their barbarian epoch. According to the doctrine now set forth by spirits, the progress accomplished by later generations is equally beneficial to the generations that preceded them, and who, re-living upon the earth under improved conditions, are thus enabled to improve themselves in the focus of civilisation. (222.)

Let us compare this theory of progress with the one now offered by spirits. The souls who enter a nation during its period of civilization have gone through infancy, like all other souls. But they have lived before and bring with them the advancement they gained through earlier progress. They are drawn to the nation because its conditions suit their present degree of advancement and appeal to them. Thus, efforts to civilize a people do not cause better souls to be created in the future. Instead, they draw souls who have already progressed. These souls may have lived among that people before, or they may have lived elsewhere. This explanation of each people's progress also provides the key to the progress of the entire human race. Once all the peoples of the earth reach the same level of moral advancement, only good spirits will inhabit it. They will live together in brotherly union. All the bad spirits who now infest the earth will find themselves out of place and rejected by the others. They will leave and seek surroundings that suit them in lower worlds. There they will remain until they have made themselves worthy of returning to our transformed and happier world. The commonly accepted theory also leads to another conclusion. Efforts to improve society benefit only present and future generations. They do nothing for past generations, who made the mistake of coming into the world too soon. Those generations must get on as best they can, burdened by the faults of their barbaric age. According to the doctrine now presented by spirits, however, later generations' progress also benefits earlier generations. By living again on earth under improved conditions, those earlier generations can improve themselves at the heart of civilization. (222.)

790. Is civilisation a progress, or, according to some philosophers, a decadence, of the human race?

790. Is civilization progress for humanity, or is it a decline, as some philosophers argue?

"A progress, but incomplete. Mankind does not pass suddenly from infancy to the age of reason."

"Progress, but incomplete progress. Humanity does not suddenly pass from infancy to the age of reason."

—Is it reasonable to condemn civilisation?

Is it reasonable to condemn civilization?

"You should condemn those who misuse it, rather than condemn the work of God."

"You should condemn those who misuse it, not God's work."

791. Will civilisation be eventually purified, so that the evils caused by it will disappear?

791. Will civilization eventually be purified so that the evils it causes disappear?

"Yes, when man's moral nature shall be as fully developed as his intelligence. The fruit cannot come before the flower."

"Yes, when people's moral nature is as fully developed as their intelligence. The fruit cannot come before the flower."

792. Why does not civilisation produce at once all the good it is capable of producing?

792. Why doesn't civilization produce all the good it is capable of producing right away?

"Because men are not as yet either ready or disposed to obtain that good."

"Because people are not yet ready or willing to obtain that good."

—May it not be also because in creating new wants it excites new passions?

Could it also be because creating new wants arouses new passions?

"Yes, and because all the faculties of a spirit do not progress together; everything takes time. You cannot expect perfect fruit from a civilisation that is still incomplete." (751-780.)

"Yes, because a spirit's abilities do not all develop at the same pace. Everything takes time. You cannot expect perfect fruit from a civilization that is still incomplete." (751-780.)

793. By what signs shall we know when a civilisation has reached its apogee?

793. What signs show that a civilization has reached its peak?

"You will know it by its moral development. You believe yourselves to be considerably advanced, because you have made great discoveries and wonderful inventions, because you are better lodged and better clothed than the savages; but you will only have the right to call yourselves 'civilised' when you have banished from your society the vices that dishonour it, and when you live among yourselves like brothers, practising Christian charity. Until then, you are merely enlightened nations, having traversed only the first phase of civilisation."

"You will know it by its moral development. You believe you are highly advanced because you have made great discoveries and remarkable inventions. You also have better homes and clothes than the savages. But you will have the right to call yourselves 'civilized' only when you have removed the vices that dishonor your society. You must also live together like brothers and practice Christian charity. Until then, you are merely enlightened nations, having passed through only the first phase of civilization."

Civilisation has its degrees like everything else. An incomplete civilisation is a state of transition which engenders special evils unknown to the primitive state; but it none the less constitutes a natural and necessary progress, which brings with it the remedy for the evils it occasions. In proportion as civilisation becomes perfected, it puts an end to the ills it has engendered, and these ills disappear altogether with the advance of moral progress.

Civilization has degrees, like everything else. An incomplete civilization is a stage of transition. It creates particular evils that do not exist in the primitive state. But it is still a natural and necessary advance, and it brings a remedy for the evils it causes. As civilization improves, it puts an end to the problems it has created. These problems disappear altogether as moral progress advances.

Of two nations which have reached the summit of the social scale, that one may be called the most advanced in which is found the smallest amount of selfishness, cupidity, and pride; in which the habits are more moral and intellectual than material; in which intelligence can develop itself most freely; in which there is the greatest amount of kindness, good faith, and reciprocal benevolence and generosity; in which the prejudices of caste and of birth are the least rooted, for those prejudices are incompatible with the true love of the neighbour; in which the laws sanction no privilege, and are the same for the lowest as for the highest; in which justice is administered with the least amount of partiality; in which the weak always finds support against the strong; in which human life, beliefs, and opinions are most respected; in which there is the smallest number of the poor and the unhappy; and, finally, in which every man who is willing to work is always sure of the necessaries of life.

Of two nations that have reached the highest level of social development, the more advanced may be called the one with less selfishness, greed, and pride. Its habits are more moral and intellectual than material, and intelligence can develop more freely. It has more kindness, good faith, mutual goodwill, and generosity. Prejudices based on caste and birth are less deeply rooted, because those prejudices are incompatible with true love of one’s neighbor. Its laws grant no privileges and are the same for the lowest and the highest. Justice is administered with less partiality, and the weak always find support against the strong. Human life, beliefs, and opinions are more respected. Fewer people are poor and unhappy. Finally, everyone willing to work is always sure of having the necessities of life.

794. Would the laws of nature be sufficient for the regulation of human society, without the help of human laws?

794. Would the laws of nature alone be enough to govern human society, without human laws?

"If the laws of nature were properly understood, and if men were willing to practise them, they would be sufficient. But society has its exigencies, and requires the co-operation of special laws."

"If people understood the laws of nature properly and were willing to follow them, those laws would be enough. But society has its own needs and also requires special laws."

795. What is the cause of the instability of human laws?

795. Why are human laws unstable?

"In times of barbarism the laws were made by the strongest, who framed them to their own advantage. It has therefore become necessary to modify them, as men have acquired a clearer comprehension of justice. Human laws will become more stable in proportion as they approach the standard of true justice; that is to say, in proportion as they are made for all, and become identified with natural law."

"In times of barbarism, the strongest made laws to benefit themselves. As people have come to understand justice more clearly, it has become necessary to change those laws. Human laws will become more stable as they approach true justice. This means that they must be made for everyone and come to match natural law."

Civilisation has created for man new wants, and these wants are relative to the social state he has made for himself. He has found it necessary to regulate by human laws the rights and duties appertaining to this state; but, influenced by his passions, he has often created rights and duties that are merely imaginary, that are contrary to natural law, and that every nation effaces from its code in proportion as it progresses. Natural law is immutable and the same for all; human law is variable and progressive; it alone could consecrate, in the infancy of human societies, the right of the strongest.

Civilization has created new needs for people. These needs depend on the social conditions they have created for themselves. People have found it necessary to use human laws to regulate the rights and duties that come with those conditions. But their passions have often led them to create rights and duties that are merely imaginary and contrary to natural law. As each nation progresses, it removes these rights and duties from its laws. Natural law is unchanging and the same for everyone. Human law changes and develops. Only human law could have established the right of the strongest in the early days of human societies.

796. Is not the severity of penal legislation a necessity in the present state of society?

796. Aren't harsh criminal laws necessary in the current state of society?

"A depraved state of society requires severe laws, but your laws, unhappily, aim rather at punishing wrong-doing when done, than at drying-up the fountain-head of wrong-doing. It is only education that can reform mankind; when that is done, you will no longer require laws of the same severity."

“A corrupt society needs strict laws. But unfortunately, your laws focus on punishing wrongdoing after it happens rather than addressing its root causes. Only education can reform humanity. Once that happens, you will no longer need laws as strict as these.”

797. How can the reform of human laws be brought about?

797. How can human laws be reformed?

"It will be brought about by the force of things, and by the influence of the men of greater advancement who lead the world onward in the path of progress. It has already reformed many abuses, and it will reform many more. Wait!"

"It will happen through the force of circumstances and the influence of more advanced people who lead the world forward. It has already corrected many abuses, and it will correct many more. Wait!"

798. Will spiritism become the general belief, or will its acceptance remain confined to the few?

798. Will spiritism become a widely held belief, or will only a few people accept it?

"It will certainly become the general belief, and will mark a new era in the history of the human race, because it belongs to the natural order of things, and because the time has come for it to be ranked among the branches of human knowledge. It will nevertheless have to withstand a good many violent attacks—attacks that will be prompted rather by interest than by conviction, for you must not lose sight of the fact that there are persons whose interest it is to combat this belief, some from self-conceit, others from worldly considerations; but its opponents, finding themselves in a decreasing minority, will at length be obliged to rally to the general opinion, on pain of rendering themselves ridiculous."

"It will certainly become the general belief and mark a new era in human history. This is because it belongs to the natural order of things. The time has come for it to be recognized as a branch of human knowledge. Nevertheless, it will have to withstand many violent attacks. These attacks will be prompted more by self-interest than by conviction. You must remember that some people have an interest in fighting this belief. Some do so out of pride, others for worldly reasons. But its opponents will find themselves in a shrinking minority. Eventually, they will have to join the general opinion or make themselves look ridiculous."

Ideas are only transformed in the long run, never suddenly. Erroneous ideas become weakened in the course of successive generations, and finish by disappearing, little by little, with those who professed them, and who are replaced by other individuals imbued with new ideas, as is the case in regard to political principles. Look at paganism; there is certainly no one, in our day, who professes the religious ideas of pagan times; and yet, for several centuries after the advent of Christianity, they left traces that could only be effaced by the complete renovation of the races who held them. It will be the same with spiritism; it will make considerable progress, but there will remain, during two or three generations, a leaven of incredulity that only time will be able to destroy. Nevertheless, its progress will be more rapid than that of Christianity, because it is Christianity itself that opens the road for it, and furnishes its basis and support. Christianity had to destroy; spiritism has only to build up.

Ideas change only over time, never suddenly. Mistaken ideas weaken over successive generations and gradually disappear along with the people who held them. Those people are replaced by others who hold new ideas. This is what happens with political principles, for example. Look at paganism. Surely no one today holds the religious beliefs of pagan times. Yet for centuries after the arrival of Christianity, those beliefs left traces. Those traces could only be erased when the peoples who held those beliefs were completely replaced. The same will be true of spiritism. It will make considerable progress, but a residue of disbelief will remain for two or three generations. Only time will be able to destroy it. Nevertheless, spiritism will progress faster than Christianity did. That is because Christianity itself opens the way for spiritism and provides its foundation and support. Christianity had to destroy. Spiritism only has to build.

799. In what way can spiritism contribute to progress?

799. How can spiritism contribute to progress?

"By destroying materialism, which is one of the sores of society, and thus making men understand where their true interest lies. The future life being no longer veiled by doubt, men will understand more clearly that they can insure the happiness of their future by their action in the present life. By destroying the prejudices of sects, castes, and colours, it teaches men the large solidarity that will, one day, unite them as brothers."

"By doing away with materialism, one of society's ills, it helps people understand where their true interests lie. Once doubt no longer clouds the future life, people will see more clearly that their actions now can ensure their future happiness. By doing away with prejudice based on sect, caste, and color, it teaches people about the broad solidarity that will one day unite them as brothers."

800. Is it not to be feared that spiritism may fail to triumph over the carelessness of men and their attachment to material things?

800. Should we fear that spiritism may fail to overcome people's carelessness and attachment to material things?

"To suppose that any cause could transform mankind as by enchantment would show a very superficial knowledge of human nature. Ideas are modified little by little, according to the differences of individual character, and several generations are needed for the complete effacing of old habits. The transformation of mankind can therefore only be effected in the course of time, gradually, and by the contagion of example. With each new generation, a part of the veil is melted away; spiritism is come to dissipate it entirely. But, meantime, if it should do no more than cure a man of a single defect, it would have led him to take a step forward, and would thus have done him great good, for the taking of this first step will render all his subsequent steps easier."

“To suppose that any cause could transform humanity as if by magic shows a very shallow understanding of human nature. Ideas change little by little, depending on individual character. Several generations are needed to erase old habits completely. Humanity can therefore change only gradually, over time, and through the influence of example. With each new generation, part of the veil melts away. Spiritism has come to lift it completely. But in the meantime, even if it only cured a man of one defect, it would help him take a step forward. It would thus do him great good, because taking this first step would make all his later steps easier.”

801. Why have not spirits taught, from the earliest times, what they are teaching at the present day?

801. Why haven't spirits taught from the earliest times what they teach today?

"You do not teach to children what you teach to adults, and you do not give to a new-born babe the food which he could not digest; there is a time for all things. Spirits have taught many things that men have not understood or have perverted, but that they are now capable of understanding aright. Through their teaching in the past, however incomplete, they have prepared the ground to receive the seed which is now about to fructify."

"You do not teach children what you teach adults. And you do not give a newborn food the baby cannot digest. There is a time for everything. Spirits have taught many things that people did not understand or distorted. But people are now able to understand these teachings correctly. Through their past teachings, incomplete as they were, spirits have prepared the ground for the seed that is now about to bear fruit."

802. Since spiritism is to mark a progress on the part of the human race, why do not spirits hasten this progress by manifestations so general and so patent as to carry conviction to the most incredulous?

802. Since spiritism is meant to advance humanity, why don't spirits speed up this progress? Why don't they appear so widely and clearly that even the most skeptical would be convinced?

"You are always wanting miracles; but God sows miracles by handfuls under your feet, and yet you still have men who deny their existence. Did Christ Himself convince His contemporaries by the prodigies He accomplished? Do you not see men, at this day, denying the most evident of facts, though occurring under their very eyes? Have you not among you some who say that they would not believe, even though they saw? No; it is not by prodigies that God wills to bring men back to the truth; He wills, in His goodness, to leave to them the merit of convincing themselves through the exercise of their reason."

"You always want miracles, but God scatters miracles by the handful beneath your feet. Yet some people still deny that miracles exist. Did even Christ convince the people of his time through the wonders he performed? Don't you see people today denying the clearest facts, even when they happen before their eyes? Aren't there people among you who say they wouldn't believe even if they saw? No, God does not intend to bring people back to the truth through wonders. In his goodness, he wants them to have the merit of convincing themselves by using their reason."