The Law of Freedom

825. Are there any positions in life in which a man may flatter himself that he enjoys absolute freedom?

825. Are there any circumstances in life where a person can claim to have absolute freedom?

"No, because all of you, the greatest as well as the least, have need of one another."

"No, because all of you, the greatest and the least, need one another."

826. In what condition of life could a man enjoy absolute freedom?

826. Under what conditions could a person have absolute freedom?

"That of a hermit in a desert. As soon as two men find themselves together, they have reciprocal rights and duties to respect, and are, therefore, no longer absolutely free"

"That of a hermit in a desert. As soon as two men are together, they have rights and duties toward each other that they must respect. Therefore, they are no longer completely free"

827. Does the duty of respecting the rights of others deprive a man of the right of belonging to himself?

827. Does the duty to respect others' rights take away a person's right to belong to themselves?

"In nowise; for he holds that right from nature."

"Not at all, because he has that right from nature."

828. How can we reconcile the liberal opinions professed by some persons with the despotism they themselves sometimes exercise in their own houses, and among their subordinates?

828. How can we reconcile the liberal views some people express with the tyranny they sometimes exercise at home and over their subordinates?

"Their intelligence is aware of the law of nature, but this perception is counterbalanced by their pride and selfishness. When their profession of liberal principles is not hypocrisy, they know what ought to be done, but do it not."

"Their intelligence allows them to understand the law of nature, but their pride and selfishness counteract this understanding. When they genuinely claim to believe in liberal principles, they know what they should do, but do not do it."

—Will their profession of liberal principles, in the earthly life, be of any avail to such persons in the other life?

Will professing liberal principles during their earthly lives help such people in the afterlife?

"The more clearly a principle is understood by the intellect, the more inexcusable is the neglect to put it into practice. He who is sincere, though simple, is farther advanced on the divine road than he who tries to appear what he is not."

"The more clearly a person understands a principle, the less excuse they have for failing to put it into practice. A sincere person, though simple, is farther along the divine path than someone who pretends to be what they are not."

829. Are any men intended by nature to be the property of other men?

829. Are any people meant by nature to be owned by others?

"The absolute subjection of any man to another man is contrary to the law of God. Slavery is an abuse of strength; it disappears with progress, gradually, as all other abuses will disappear."

"No man should be completely under another man's control. This is against God's law. Slavery is an abuse of power. It gradually disappears as society progresses, just as all other abuses will disappear."

The human law which sanctions slavery is a law against nature, because it assimilates man to the brute, and degrades him physically and morally.

Human laws that allow slavery go against nature. They treat people like animals and degrade them physically and morally.

830. When slavery is already established in the habits of a people, are those who profit by that institution to blame for conforming to a usage which appears to them to be natural?

830. When slavery is already part of a people’s way of life, are those who profit from it to blame for following a custom that seems natural to them?

"What is wrong is always wrong, and no amount of sophistry can change a bad deed into a good one; but the responsibility of wrong doing is always proportional to the means of comprehending it possessed by the wrong-doer. He who profits by the institution of slavery is always guilty of a violation of natural law; but in this, as in everything else, the guilt is relative. Slavery having become rooted in the habits of certain peoples, men may have taken advantage of it without seeing it to be wrong, and as something which appeared to them altogether natural; but when their reason, more developed and enlightened by the teachings of Christianity, has shown them that their slave is their equal in the sight of God, they are no longer excusable."

"What is wrong is always wrong. No amount of clever reasoning can turn a bad deed into a good one. But a person's responsibility for wrongdoing always depends on their ability to understand that it is wrong. Anyone who profits from slavery is always guilty of violating natural law. But here, as in everything else, the degree of guilt depends on the circumstances. Slavery became rooted in the customs of certain peoples. People may have benefited from it without seeing it as wrong, because it seemed entirely natural to them. But their reason became more developed and enlightened by Christian teachings. Once it showed them that their slave was their equal in God's sight, they were no longer excusable."

831. Does not the inequality of natural aptitudes place some of the human races under the sway of other races of greater intelligence?

831. Don’t differences in natural abilities put some races under the control of more intelligent races?

"Yes, in order that the latter may raise them to a higher level, but not that they may brutify them still more by slavery. Men have too long regarded certain human races as working-animals furnished with arms and hands, which they have believed themselves to have the right of using and selling like beasts of burden. They fancy themselves to be of purer blood; fools, who see only matter! It is not the blood that is more or less pure, but only the spirit." (361-803.)

"Yes, so that the latter may raise them to a higher level, not degrade them further through slavery. For too long, men have regarded certain human races as working animals with arms and hands. They have believed they had the right to use and sell them like beasts of burden. They imagine their blood is purer. Fools, they see only matter! Blood is neither more nor less pure. Only the spirit is." (361-803.)

832. There are men who treat their slaves humanely, who let them want for nothing, and who think that freedom would expose them to greater privations; what do you say of such persons?

832. Some men treat their slaves humanely and make sure they lack nothing. They believe freedom would expose their slaves to greater hardship. What do you say of such men?

"I say that they have a better understanding of their own interests than those who treat them cruelly; they take the same care of their cattle and horses, in order to get a better price for them at market. They are not so guilty as those who treat them badly, but they none the less treat them as merchandise, by depriving them of the right of belonging to themselves."

"I say they understand their own interests better than those who treat them cruelly. They take the same care of their cattle and horses to get a better price for them at market. They are less guilty than those who treat them badly. But they still treat them as merchandise, denying them the right to belong to themselves."

833. Is there in man something that escapes constraint, and in regard to which he enjoys absolute liberty?

833. Is there something in a person that cannot be constrained and is absolutely free?

"Yes, in his thought man enjoys unlimited freedom, for thought knows no obstacles. The action of thought may be hindered, but not annihilated."

"Yes, people have unlimited freedom in their thoughts, because nothing can block thought. The action of thought may be hindered, but it cannot be destroyed."

834. Is man responsible for his thoughts?

834. Are people responsible for their thoughts?

"He is responsible for them to God. God alone can take cognisance of thought, and condemns or absolves it according to His justice."

"He is responsible to God for them. Only God can know a person's thoughts and condemn or pardon them according to his justice."

835. Is freedom of conscience the natural consequence of freedom of thought?

835. Does freedom of conscience naturally follow from freedom of thought?

"Conscience is an inner thought that belongs to man, like all his other thoughts."

"Conscience is a person's inner thought, like all their other thoughts."

836. Has man the right to set up barriers against freedom of conscience?

836. Do people have the right to restrict freedom of conscience?

"No more than against freedom of thought, for God alone has the right to judge the conscience. If man, by his laws, regulates the relations between men and men, God, by the laws of nature, regulates the relations between men and God."

"No more than against freedom of thought, because only God has the right to judge the conscience. Human laws govern relations between people, while God's laws of nature govern relations between people and God."

837. What is the effect of the hindrances opposed to freedom of conscience?

837. What effect do obstacles to freedom of conscience have?

"To constrain men to act otherwise than as they think, and thus to make hypocrites of them. Freedom of conscience is one of the characteristics of true civilisation and of progress."

"To force people to act against their beliefs, and so make them hypocrites. Freedom of conscience is a sign of true civilization and progress."

838. Is every honest belief to be respected, even when completely false?

838. Should every sincerely held belief be respected, even if it is completely false?

"Every belief is worthy of respect when it is sincere, and when it leads to the practice of goodness. Blamable beliefs are those which lead to the practice of evil."

"Every belief deserves respect when it is sincere and leads people to do good. Beliefs that lead people to do evil deserve blame."

839. Is it wrong to scandalise those whose belief is not the same as our own?

839. Is it wrong to offend people whose beliefs differ from our own?

"To do so is to fail in charity, and to infringe on freedom of thought."

"Doing so is uncharitable and violates freedom of thought."

840. Is it an infringement of the freedom of conscience to place hindrances in the way of beliefs that are of a nature to cause social disturbance?

840. Does it violate freedom of conscience to place obstacles in the way of beliefs that could cause social unrest?

"You can only repress action; belief is inaccessible."

"You can only suppress actions. Beliefs are beyond your reach."<|im_end|>

The repression of the external acts of a belief, when those acts are injurious to others, is not an infringement of the freedom of conscience, for such repression leaves the belief itself entirely free.

Stopping people from acting on a belief when their actions harm others does not violate freedom of conscience. This is because stopping those actions leaves people entirely free to hold the belief itself.

841. Ought we, out of respect for freedom of conscience, to allow of the propagation of pernicious doctrines, or may we, without infringing upon that freedom, endeavour to bring back into the path of truth those who are led astray by false principles?

841. Should we allow harmful doctrines to spread out of respect for freedom of conscience? Or can we try to guide those misled by false principles back to the truth without violating that freedom?

"Most certainly you not only may, but should, do so; but only by following the example of Jesus, by employing gentleness and persuasion, and not by resorting to force, which would be worse than the false belief of those whom you desire to convince. Conviction cannot be imposed by violence."

"Certainly, you not only may do so, but should. But follow the example of Jesus. Use gentleness and persuasion, not force. Force would be worse than the false belief of those you want to convince. Conviction cannot be forced through violence."

842. All doctrines claiming to be the sole expression of the truth, by what signs can we recognise the one which has the best right to call itself such?

842. All doctrines claim to be the sole expression of truth. What signs can help us recognize which one has the strongest claim?

"The truest doctrine will be the one which makes the fewest hypocrites and the greatest number of really virtuous people—that is to say, of people practising the law of charity in its greatest purity and in its widest application. It is by this sign that you may recognise a doctrine as true; for no doctrine, of which the tendency is to make divisions and demarcations among the children of God, can be anything but false and pernicious."

"The truest doctrine will produce the fewest hypocrites and the most truly virtuous people. These are people who practice the law of charity in its purest form and apply it as widely as possible. This is how you can recognize a true doctrine. For any doctrine that tends to divide the children of God can only be false and harmful."

843. Has man freedom of action?

843. Do people have freedom of action?

"Since he has freedom of thought, he has freedom of action. Without free-will man would be a machine."

"Because he is free to think, he is free to act. Without free will, a person would be a machine."

844. Does man possess free-will from his birth?

844. Do people have free will from birth?

"He possesses free-will from the moment when he possesses the will to act. In the earliest portion of a lifetime free-will is almost null; it is developed and changes its object with the development of the faculties. The child, having thoughts in harmony with the wants of his age, applies his free-will to the things which belong to that age."

"He has free will from the moment he has the will to act. Early in life, free will is almost nonexistent. It develops as a person's faculties develop, and what it is applied to changes. A child's thoughts are in keeping with the needs of their age. The child applies free will to the things that belong to that age."

845. Are not the instinctive predispositions that a man brings with him at birth an obstacle to the exercise of his free-will?

845. Do a man's inborn instincts prevent him from exercising free will?

"A man's instinctive predispositions are those which belonged to his spirit before his incarnation. If he is but little advanced, they may incite him to wrong-doing, in which he will be seconded by spirits who sympathise with that wrong-doing; but no incitement is irresistible when there is a determination to resist. Remember that to will is to be able!" (361.)

"A man's natural tendencies are those his spirit had before incarnation. If his spirit is not very advanced, these tendencies may lead him to do wrong. Spirits who sympathize with that wrongdoing will support him in it. But no temptation is irresistible if he is determined to resist. Remember that to will is to be able!" (361.)

846. Has not our organism an influence on the acts of our life, and if so, does not this influence constitute an infringement of our free-will?

846. Doesn't our body influence what we do in life? If so, doesn't this influence limit our free will?

"Spirits are certainly influenced by matter, which may hamper them in their manifestations. This is why, in worlds in which the body is less gross than upon the earth, the faculties act more freely; but the instrument does not give the faculty. In considering this question, you must also distinguish between moral faculties and intellectual faculties. If a man has the instinct of murder, it is assuredly his spirit that possesses this instinct, and not his organs. He who annihilates his thought, in order to occupy himself only with matter, becomes like the brute, and still worse, for he no longer endeavours to preserve himself from evil, and it is this which constitutes his culpability, because he does so of his own free-will." (See No. 367 et seq., Influence of Organism.)

"Spirits are certainly influenced by matter, which may hinder their manifestations. In worlds where the body is less coarse than on earth, the faculties therefore act more freely. But the instrument does not give the spirit its faculties. In considering this question, you must also distinguish between moral and intellectual faculties. If a man has an instinct for murder, that instinct surely belongs to his spirit, not his organs. A man who suppresses his thoughts to concern himself only with matter becomes like an animal, or even worse. He no longer tries to protect himself from evil. This makes him culpable because he acts of his own free will." (See No. 367 and following, Influence of Organism.)

847. Does aberration of the mental faculties deprive man of free-will?

847. Does a disturbance of a person's mental faculties deprive them of free will?

"He whose intelligence is deranged by any cause whatever is no longer master of his thoughts, and thenceforth is no longer free. Mental aberration is often a punishment for the spirit who, in another existence, has been vain or haughty, or has made a bad use of his faculties. He may be re-born in the body of an idiot, as the despot may be re-born in the body of a slave, and the hard-hearted possessor of riches, in that of a beggar; but the spirit suffers from this constraint, of which he is fully conscious; and it is in this constraint that you see the action of matter." (371 et seq.)

"Anyone whose mind is disturbed for any reason no longer controls their thoughts and is therefore no longer free. Mental illness is often a punishment for a spirit who was vain or arrogant in another life, or misused their abilities. The spirit may be reborn in the body of a person with an intellectual disability. In the same way, a tyrant may be reborn in the body of a slave, and a heartless rich person in the body of a beggar. But the spirit suffers from this restriction and is fully aware of it. In this restriction, you can see the effect of matter." (371 et seq.)

848. Is the aberration of the mental faculties produced by drunkenness an excuse for the crimes committed in that state?

848. Does the mental impairment caused by drunkenness excuse crimes committed while drunk?

"No; for the drunkard has voluntarily deprived himself of his reason in order to satisfy his brutish passions. He thus commits, not one crime, but two."

"No, because the drunkard has willingly given up his reason to satisfy his animal passions. So he commits not one crime, but two."

849. What is the dominant faculty of man in the savage state? Is it instinct or free-will?

849. What is the dominant faculty of people in a savage state? Is it instinct or free will?

"Instinct; which, however, does not prevent his acting with entire freedom in certain things; but, like the child, he uses his freedom for the satisfaction of his needs, and obtains its development only through the development of his intelligence. Consequently, you, who are more enlightened than the savage, are more blamable than a savage if you do wrong."

“Instinct. However, instinct does not prevent him from acting with complete freedom in certain things. But like a child, he uses his freedom to satisfy his needs. His freedom develops only as his intelligence develops. Therefore, you, who are more enlightened than the savage, are more to blame than a savage if you do wrong.”

850. Does not social position sometimes place obstacles in the way of free action?

850. Doesn't social position sometimes limit a person's freedom to act?

"Society has, undoubtedly, its exigencies. God is just, and takes everything into account; but He will hold you responsible for any lack of effort on your part to surmount such obstacles."

"Society certainly makes demands on you. God is just and takes everything into account. But he will hold you responsible if you fail to make an effort to overcome these obstacles."

851. Is there a fatality in the events of life, in the sense commonly attached to that word—that is to say, are the events of life ordained beforehand, and, if so, what becomes of free-will?

851. Is there such a thing as fate in the ordinary sense of the word? Are the events of life decided in advance? If so, what becomes of free will?

"There is no other fatality than that which results from the determination of each spirit, on incarnating himself, to undergo such and such trials. By choosing those trials he makes for himself a sort of destiny which is the natural consequence of the situation in which he has chosen to place himself. I speak now of physical trials only: for, as regards moral trials and temptations, a spirit always preserves his freedom of choice between good and evil, and is always able to yield or to resist. A good spirit, seeing a man hesitate, may come to his aid, but cannot influence him to the extent of mastering his will. On the other hand, a bad spirit—that is to say, a spirit of inferior advancement, may trouble or alarm him by suggesting exaggerated apprehensions; but the will of the incarnated spirit retains, nevertheless, its entire freedom of choice."

"There is no fate except what results from each spirit's decision, when taking physical form, to undergo particular trials. By choosing those trials, the spirit creates a kind of destiny. This destiny follows naturally from the situation the spirit has chosen. I am speaking only of physical trials. In moral trials and temptations, a spirit always remains free to choose between good and evil. The spirit can always give in or resist. A good spirit who sees a person hesitate may come to their aid, but cannot overpower their will. A bad spirit, meaning one that is less advanced, may trouble or frighten them by suggesting exaggerated fears. But the spirit in physical form still retains complete freedom of choice."

852. There are persons who seem to be pursued by a fatality independent of their own action. Are not their misfortunes, in such cases, the result of predestination?

852. Some people seem to be pursued by a fate beyond their control. In such cases, are their misfortunes the result of predestination?

"They may be trials which those persons are compelled to undergo because they have been chosen by them in the spirit-state; but you often set down to destiny what is only the consequence of your own faults. Try to keep a clear conscience, and you will be consoled for the greater part of your afflictions."

"They may be trials that those people must undergo because they chose them while in the spirit state. But you often blame destiny for what is really the result of your own faults. Try to keep a clear conscience, and you will find comfort in most of your troubles."

The true or false view we take of the things about us causes us to succeed or to fail in our enterprises; but it seems to us more easy, and less humiliating to our self-love, to attribute our failures to fate, or to destiny, than to our mistakes. If the influence of spirits sometimes contributes to our success, it is none the less true that we can always free ourselves from their influence, by repelling the ideas they suggest when they are calculated to mislead us.

Whether we see the things around us correctly or incorrectly determines whether we succeed or fail in our efforts. But blaming fate or destiny for our failures seems easier and less damaging to our pride than blaming our mistakes. Spirits sometimes contribute to our success. Even so, we can always free ourselves from their influence by rejecting the ideas they suggest when those ideas are meant to mislead us.

853. They are persons who escape one danger only to fall into another; it seems as though it had been impossible for them to escape death. Is there not a fatality in such cases?

853. Some people escape one danger only to face another. It seems as though they could not have escaped death. Is there not some fate at work in such cases?

"There is nothing fatal, in the true meaning of the word, but the time of death. When that time has come, no matter under what form death presents itself, you cannot escape it."

"Nothing is truly predetermined except the time of death. When that time comes, you cannot escape death, whatever form it takes."

—If so, whatever danger may seem to threaten us, we shall not die if our hour has not come?

If so, no matter what danger seems to threaten us, we won't die if our time hasn't come?

"No, you will not be allowed to die—and of this you have thousands of examples; but when your hour has come, nothing can save you. God knows beforehand the manner in which each of you will quit your present life, and this is often known also to your spirit; for it is revealed to you when you make choice of such and such an existence."

"No, you will not be allowed to die. There are thousands of examples of this. But when your time has come, nothing can save you. God knows in advance how each of you will leave this life. Your spirit often knows this too, because it is revealed to you when you choose an existence."

854. Does it follow, from the inevitability of the hour of death, that the precautions we take in view of apparent danger are useless?

854. If the time of death is inevitable, does that mean precautions against apparent danger are useless?

"No, for those precautions are suggested to you in order that you may avoid the dangers with which you are threatened. They are one of the means employed by Providence to prevent death from taking place prematurely."

“No, because those precautions are suggested to you so that you can avoid the dangers threatening you. They are one way Providence prevents death from coming too soon.”

855. What is the aim of Providence in making us incur dangers that are to be without result?

855. Why does Providence expose us to dangers that will come to nothing?

"When your life is imperilled, it is a warning which you yourself have desired, in order to turn you from evil, and to make you better. When you escape from such a peril, and while still feeling the emotion excited by the danger you had incurred, you think, more or less seriously, according to the degree in which you are influenced by the suggestions of good spirits, of amending your ways. The bad spirit returning to his former post of temptation (I say bad, in reference to the evil that is still in him), you flatter yourself that you will escape other dangers in the same way, and you again give free scope to your passions. By the dangers you incur, God reminds you of your weakness, and of the fragility of your existence. If you examine the cause and the nature of the peril you have escaped, you will see that in many cases its consequences would have been the punishment of some fault you have committed, or of some duty you have neglected, God thus warns you to look into your hearts, and to pursue the work of your self-amendment." (526-532.)

“When your life is in danger, it is a warning you yourself have wanted. You wanted it to turn you away from evil and help you become better. When you escape such danger, you are still shaken by it. You think about changing your ways, more or less seriously, depending on how much good spirits influence you. But the bad spirit returns to tempt you as before. I say bad because of the evil still in him. You convince yourself that you will escape other dangers in the same way, and give your passions free rein again. Through the dangers you face, God reminds you of your weakness and how fragile your life is. If you examine the cause and nature of the danger you escaped, you will often see something. In many cases, its consequences would have been punishment for a fault you committed or for a duty you neglected. God thus warns you to look into your heart and continue working to improve yourself.” (526-532.)

856. Does a spirit know beforehand the kind of death to which he will succumb in the earthly life?

856. Does a spirit know beforehand how he will die in his earthly life?

"He knows that he has exposed himself by the life he has chosen to die in some particular manner rather than in another; but he also foresees the efforts he will have to make in order to avoid the danger, and he knows that, if God so permit, he will escape it."

"He knows that the life he has chosen makes him more likely to die in one way than another. But he also foresees the effort he will have to make to avoid the danger. He knows that, if God permits it, he will escape the danger."

857. There are men who brave the perils of the battlefield with the full persuasion that their hour is not come; is there any foundation for such confidence?

857. Some men face the dangers of battle, fully convinced that their time to die has not come. Is there any basis for such confidence?

"A man often has a presentiment of his end; he may, in the same way, have a presentiment that his time for dying has not yet come. These presentiments are due to the action of his spirit-protectors, who may wish to lead him to hold himself ready to go away, or to raise his courage in moments when he has especial need of it. They may also come to him from the intuition he has of the existence he has chosen, or of the mission he has accepted, and which he knows, as a spirit, that he has to fulfil." (411-522.)

"A man often has a feeling that his death is near. In the same way, he may sense that his time to die has not yet come. These feelings come from his spirit-protectors. They may wish to help him prepare to leave or give him courage when he especially needs it. The feelings may also come from his intuition about the life he has chosen or the mission he has accepted. As a spirit, he knows he must fulfill that mission." (411-522.)

858. How is it that those who have a presentiment of their death generally dread it less than others?

858. Why do people who sense that they are going to die generally fear death less than others?

"It is the man, and not the spirit, who dreads death; he who has the presentiment of his death thinks of it rather as a spirit than as a man. He understands that it will be a deliverance, and awaits it calmly."

"It is the man, not the spirit, who fears death. A man who senses that he will die thinks of death more as a spirit than as a man. He understands that death will set him free, and he waits for it calmly."

859. If death is inevitable when the time appointed for it has arrived, is it the same in regard to all the accidents that may happen to us in the course of our life?

859. If death is inevitable when its appointed time comes, is the same true of all the accidents that may happen to us during our lives?

"They are often small enough to permit of our warning you against them, and sometimes of enabling you to avoid them by the direction we give to your thoughts, for we do not like physical suffering; but all this is of little importance to the life you have chosen. The true and sole fatality consists in the hour at which you have to appear in, and disappear from, the sphere of corporeal life."

“They are often minor enough for us to warn you about them. Sometimes we can even help you avoid them by guiding your thoughts, because we do not like physical suffering. But all this matters little to the life you have chosen. The only things truly fated are the times when you enter and leave physical life.”

—Are there incidents which must necessarily occur in a life, and that spirits will not avert?

Are there events that must happen in a person's life and that spirits will not prevent?

"Yes, but those incidents you, in your spirit-state, foresaw when you made your choice. But, nevertheless, you must not suppose that everything which happens to you was 'written,' as people express it. An event is often the consequence of something you have done by an act of your free-will, so that, had you not done that thing, the event would not have taken place. If you burn your finger, it is not because such an incident was preordained, for it is a trifling inconvenience resulting from your own carelessness, and a consequence of the laws of matter. It is only the great sorrows, the events of serious importance and capable of influencing your moral state, that are foreordained by God, because they will be useful to your purification and instruction."

"Yes, but you foresaw those incidents when you made your choice as a spirit. Still, you must not suppose that everything that happens to you was 'written,' as people say. An event is often the result of something you chose to do of your own free will. If you had not done it, the event would not have happened. If you burn your finger, it is not because the incident was preordained. It is a minor inconvenience caused by your own carelessness and the laws of matter. God foreordains only great sorrows and events of serious importance that can influence your moral state. He does so because they will help purify and instruct you."

860. Can a man, by his will and his efforts, prevent events that were to have occurred from taking place, and vice versa?

860. Can a person, through will and effort, prevent events that were going to happen, or make events happen that weren't?

"He can do so if this seeming deviation is compatible with the life he has chosen. And, in order to do good, which should be, and is, the sole end of life, he may prevent evil, especially that which might contribute to a still greater evil."

"He can do so if this apparent departure is compatible with the life he has chosen. Doing good should be, and is, the only purpose of life. To do good, he may prevent evil, especially evil that might contribute to an even greater evil."

861. Did the man who commits a murder know, in choosing his existence, that he would become a murderer?

861. When a man who commits murder chose his existence, did he know he would become a murderer?

"No; he knew that, by choosing a life of struggle, he incurred the risk of killing one of his fellow-creatures; but he did not know whether he would, or would not, do so; for there is, almost always, deliberation in the murderer's mind before committing the crime, and he who deliberates is, evidently, free to do or not to do. If a spirit knew beforehand that he would commit a murder, it would imply that he was predestinated to commit that crime. No one is ever predestinated to commit a crime; and every crime, like every other action, is always the result of determination and free-will.

"No. He knew that choosing a life of struggle meant he ran the risk of killing another person. But he did not know whether he would do so. A murderer almost always deliberates before committing the crime. And someone who deliberates is clearly free to act or not to act. If a spirit knew beforehand that he would commit murder, it would mean he was destined to commit that crime. No one is ever destined to commit a crime. Every crime, like every other action, is always the result of a decision made through free will.

"You are all too apt to confound two things essentially distinct—the events of material life, and the acts of moral life. If there is, sometimes, a sort of fatality, it is only in those events of your material life of which the cause is beyond your action, and independent of your will. As to the acts of the moral life, they always emanate from the man himself, who, consequently, has always the freedom of choice; in those acts, therefore, there is never fatality."

"You are all too likely to confuse two essentially different things: events in material life and actions in moral life. Sometimes, events in your material life may be subject to fate. But only when their causes are beyond your control and independent of your will. Actions in moral life, however, always come from the person. So each person always has freedom of choice. In those actions, therefore, fate never plays a part."

862. There are persons who never succeed in anything, and who seem to be pursued by an evil genius in all their undertakings; is there not, in such cases, something that may be called a fatality?

862. Some people never succeed at anything. They seem to be pursued by an evil spirit in everything they do. In such cases, isn't there something that might be called fate?

"It is certainly a fatality, if you like to call it so, but it results from the choice of the kind of existence made by those persons in the spirit-state, because they desired to exercise their patience and resignation by a life of disappointment. But you must not suppose that this fatality is absolute, for it is often the consequence of a man's having taken a wrong path, one that is not adapted to his intelligence and aptitudes. He who tries to cross a river without knowing how to swim stands a very good chance of drowning; and the same may be said in regard to the greater part of the events of your life. If a man undertook only the things that are in harmony with his faculties, he would almost always succeed. What causes his failure is his conceit and ambition, which draw him out of his proper path, and make him mistake for a vocation what is only a desire to satisfy those passions. He fails, and through his own fault; but, instead of blaming himself, he prefers to accuse his 'star.' One who might have been a good workman, and earned his bread honourably in that capacity, prefers to make bad poetry, and dies of starvation. There would be a place for every one, if every one put himself in His right place."

"It is certainly fate, if you want to call it that. But it results from the kind of life those people chose while in the spirit-state. They wanted to exercise their patience and acceptance through a life of disappointment. But you must not assume that this fate is absolute. It is often the result of a person taking the wrong path, one unsuited to his intelligence and abilities. Someone who tries to cross a river without knowing how to swim has a very good chance of drowning. The same can be said of most events in your life. If a man undertook only things suited to his abilities, he would almost always succeed. His conceit and ambition cause him to fail. They draw him away from his proper path and make him mistake a desire to satisfy them for a calling. He fails through his own fault, but instead of blaming himself, he prefers to blame his 'star.' A man who might have been a good worker and earned an honest living prefers to write bad poetry instead. He then dies of starvation. There would be a place for everyone if everyone put himself in the right place."

863. Do not social habits often oblige a man to follow one road rather than another, and is not his choice of occupation often controlled by the opinion of those about him? Is not the sentiment which leads us to attach a certain amount of importance to the judgment of others an obstacle to the exercise of our free-will?

863. Don't social customs often force a person to follow one path rather than another? Isn't a person's choice of occupation often controlled by the opinions of those around them? We tend to give some importance to other people's judgment. Doesn't this stand in the way of exercising our free will?

"Social habits are made, not by God, but by men; if men submit to them, it is because it suits them to do so, and their submission is therefore an act of their free-will, since, if they wished to enfranchise themselves from those habits, they could do so. Why, then, do they complain? It is not social habits that they should accuse, but their pride, which makes them prefer to starve rather than to derogate from what they consider to be their dignity. Nobody thanks them for this sacrifice to opinion, though God would take note of the sacrifice of their vanity. We do not mean to say that you should brave public opinion unnecessarily, like certain persons who possess more eccentricity than true philosophy: there is as much absurdity in causing yourself to be pointed at as an oddity, or stared at as a curious animal, as there is wisdom in descending, voluntarily and unmurmuringly, when you are unable to maintain yourself at the top of the social ladder."

"Social habits are made by people, not by God. If people submit to them, it is because doing so suits them. Their submission is therefore an act of free will. If they wanted to free themselves from those habits, they could. Why, then, do they complain? They should blame their pride, not social habits. Pride makes them prefer to starve rather than fall below what they consider their dignity. Nobody thanks them for sacrificing themselves to public opinion. Yet God would take note if they sacrificed their vanity. We do not mean that you should defy public opinion unnecessarily. Some people do this because they have more eccentricity than real wisdom. It is absurd to make people point at you as an oddity or stare at you like a curious animal. But if you cannot stay at the top of the social ladder, it is wise to step down willingly and without complaint."

864. If there are persons to whom fate is unpropitious, there are others who seem to be favoured by fortune, for they succeed in everything they undertake. To what is this to be attributed?

864. If some people seem unlucky, others seem fortunate, succeeding in everything they undertake. What explains this?

"In many cases, to their skilful management of their affairs; but it may also be a species of trial. People are often intoxicated by success; they put their trust in their destiny, and pay in the end for their former successes by severe reverses, which greater prudence would have enabled them to avoid."

"In many cases, it is due to their skill in managing their affairs, but it may also be a kind of trial. People are often carried away by success. They trust in their destiny and ultimately pay for their earlier successes through severe setbacks. Greater caution would have helped them avoid those setbacks."

865. How can we account for the run of luck that sometimes favours people under circumstances with which neither the will nor the intelligence have anything to do; in games of hazard, for instance?

865. How can we explain the streaks of luck that sometimes favor people when neither will nor intelligence plays a part? For example, how can we explain such luck in games of chance?

"Certain spirits have chosen beforehand certain sorts of pleasure; the luck that favours them is a temptation. He who wins as a man often loses as a spirit; such luck is a trial for his vanity and his cupidity."

"Some spirits have chosen certain kinds of pleasure in advance. The good luck they enjoy is a temptation. Someone who wins as a person often loses as a spirit. Such luck tests their vanity and greed."

866. The fatality which seems to shape our material destinies is, then, a result of our free will?

866. So, is the fate that seems to shape our material lives a result of our free will?

"You, yourself, have chosen your trial; the severer it is, and the better you bear it, the higher do you raise yourself. Those who pass their lives in the selfish enjoyment of plenty and of human happiness are cowardly spirits who remain stationary. Thus the number of those who are unfortunate is much greater, in your world, than of those who are fortunate, because spirits generally make choice of the trial that will be most useful to them. They see too clearly the futility of your grandeurs and your enjoyments. Besides, the most fortunate life is always more or less agitated, more or less troubled, if only by the absence of sorrow." (525 et seq.)

"You chose your own trial. The harder it is, and the better you bear it, the higher you rise. Those who spend their lives selfishly enjoying wealth and earthly happiness are cowardly spirits who make no progress. So, in your world, the unfortunate greatly outnumber the fortunate. This is because spirits generally choose the trial that will be most useful to them. They see too clearly how little your grandeur and pleasures are worth. Besides, even the most fortunate life is always disturbed or troubled to some degree, if only by the absence of sorrow." (525 et seq.)

867. Whence comes the expression: "Born under a lucky star"?

867. Where does the expression "Born under a lucky star" come from?

"From an old superstition that connected the stars with the destiny of each human being—a figure that some people are silly enough to take for literal truth."

"From an old superstition that linked the stars to each person's destiny. Some people are silly enough to take this figure of speech literally."

868. Can the future be revealed to man?

868. Can the future be revealed to people?

"As a rule, the future is hidden from him; it is only in rare and exceptional cases that God permits it to be revealed.

"As a rule, the future is hidden from him. Only in rare and exceptional cases does God allow it to be revealed.

869. Why is the future hidden from man?

869. Why is the future hidden from us?

"If man knew the future, he would neglect the present, and would not act with the same freedom, because he would be swayed by the thought that, if such and such a thing is to happen, there is no need to occupy one's self about it; or else he would seek to prevent it. God has willed that it should not be thus, in order that each may concur in the accomplishment of the designs of Providence, even of those which he would desire to thwart; and thus you, yourselves, often prepare the way, without your knowing it, for the events that will occur in the course of your life."

"If people knew the future, they would neglect the present. They would not act with the same freedom, because they might think there was no need to act if something was bound to happen. Or they might try to prevent it. God has willed that people should not know the future, so that each person can help carry out the plans of Providence, even those they would wish to prevent. In this way, you yourselves often prepare the way, without knowing it, for events that will happen in your life."

870. Since it is useful that the future should be hidden, why does God sometimes permit it to be revealed?

870. If it is useful for the future to remain hidden, why does God sometimes allow it to be revealed?

"Because in such cases this foreknowledge, instead of hindering the accomplishment of the thing that is to be, will facilitate it, by inducing the person to whom it is revealed to act in a different way from that in which he would otherwise have acted. And, besides, it is often a trial. The prospect of an event may awaken thoughts more or less virtuous. If a man becomes aware, for instance, that he will succeed to an inheritance which he had not expected, he may be tempted by a feeling of cupidity, by elation at the prospect of adding to his earthly pleasures, by a desire for the death of him to whose fortune he will succeed, in order that he may obtain possession of it more speedily; or, on the other hand, this prospect may awaken in him only good and generous thoughts. If the prediction be not fulfilled, it is another trial, viz., that of the way in which he will bear the disappointment; but he will none the less have acquired the merit or the blame of the good or bad thoughts awakened in him by his expectation of the event predicted."

"Because in such cases, knowing the future will help bring about the event rather than prevent it. It will lead the person who learns of the event to act differently than they otherwise would have. Besides, such knowledge is often a trial. The prospect of an event may awaken more or less virtuous thoughts. For example, a man may learn that he will receive an inheritance he had not expected. He may be tempted by greed or by excitement at the prospect of more earthly pleasures. He may also wish for the death of the person whose fortune he will inherit, so he can receive it sooner. On the other hand, the prospect may awaken only good and generous thoughts in him. If the prediction does not come true, that is another trial: how he bears the disappointment. But he will still deserve praise or blame for the good or bad thoughts awakened by his expectation of the predicted event."

871. Since God knows everything, He knows whether a man will or will not fail in a given trial; where then is the use of this trial, since it can show God nothing that He does not already know in regard to that man?

871. God knows everything, so he knows whether a man will fail a given trial. What, then, is the purpose of the trial? It can show God nothing about the man that he does not already know.

"You might as well ask why God did not create man accomplished, perfect (119); or why man has to pass through childhood before arriving at adult age (379). The aim of trial is not to enlighten God in regard to man's deserts, for God knows exactly what they are, but to leave to man the entire responsibility of his conduct, since he is free to do or not to do. Man having free choice between good and evil, trial serves to bring him under the action of temptation, and thus to give him the merit of resistance; for God, though knowing beforehand whether he will triumph or succumb, can not, being just, either reward or punish him otherwise than according to the deeds he has done." (258.)

"You might as well ask why God did not create people fully developed and perfect (119). Or why must people pass through childhood before reaching adulthood (379)? The purpose of a trial is not to inform God of what people deserve. God already knows exactly what they deserve. Rather, its purpose is to leave people fully responsible for their conduct, since they are free to act or not. People are free to choose between good and evil. A trial exposes them to temptation and gives them the merit of resisting it. God knows beforehand whether they will overcome temptation or give in to it. But because God is just, he can reward or punish them only according to their deeds." (258.)

The same principle is practically admitted among men. Whatever may be the qualifications of a candidate for any distinction, whatever may be our confidence of his success, no grade can be conferred on him without his having undergone the prescribed examination—that is to say, without his desert having been tested by trial, just as a judge only condemns the accused for the crime he has actually committed, and not on the presumption that he could or would commit such crime.

People follow the same principle in practice. A candidate may be well qualified for an honor, and we may be confident of their success. Even so, they cannot receive a rank without taking the required examination. Their merit must be tested. Just as a judge condemns the accused only for a crime they have actually committed, not because they might or would commit it.

The more we reflect on the consequences that would result from our knowledge of the future, the more clearly do we see the wisdom of Providence in hiding it from us. The certainty of our future good fortune would render us inactive; that of coming misfortune would plunge us in discouragement; in both cases our activities would be paralysed. For this reason, the future is only shown to man as an end which he is to attain through his own efforts, but without knowing the sequence of events through which he will pass in attaining it. The foreknowledge of all the incidents of his journey would deprive him of his initiative and of the use of his free-will; he would let himself be drawn, passively, by the force of events, down the slope of circumstances, without any exercise of his faculties. When the success of a matter is certain, we no longer busy ourselves about it.

The more we think about the consequences of knowing the future, the more clearly we see the wisdom of Providence in hiding it from us. Knowing for certain that good fortune awaited us would make us inactive. Knowing that misfortune was coming would plunge us into discouragement. In both cases, our actions would be paralyzed. For this reason, we are shown the future only as an end to be reached through our own efforts. We are not shown the sequence of events we will go through to reach it. If we knew every event along the way, we would lose our initiative and the use of our free will. We would let events carry us passively along, without using our faculties. When success is certain, we no longer concern ourselves with the matter.

872. The question of free-will may be thus summed up: Man is not fatally led into evil; the acts he accomplishes are not written down beforehand; the crimes he commits are not the result of any decree of destiny. He may have chosen, as trial and as expiation, an existence in which, through the surroundings amidst which he is placed, or the circumstances that supervene, he will be tempted to do wrong; but he always remains free to do or not to do. Thus a spirit exercises free-will, in the spirit-life, by choosing his next existence and the kind of trials to which it will subject him, and, in the corporeal life, by using his power of yielding to, or resisting, the temptations to which he has voluntarily subjected himself. The duty of education is to combat the evil tendencies brought by the spirit into his new existence—a duty which it will only be able to thoroughly fulfil when it shall be based on a deeper and truer knowledge of man's moral nature. Through knowledge of the laws of this department of his nature, education will be able to modify it, as it already modifies his intelligence by instruction, and his temperament by hygiene. Each spirit, when freed from matter, and in the state of erraticity, chooses his future corporeal existences according to the degree of purification to which he has already attained; and it is in the power of making this choice, as we have previously pointed out, that his free-will principally consists. This free-will is not annulled by incarnation for, if the incarnated spirit yields to the influence of matter, it is always to the very trials previously chosen by him that he succumbs, and he is always free to invoke the assistance of God and of good spirits to help him to surmount them. (337.)

872. The question of free will can be summed up like this: People are not destined to do evil. Their actions are not decided in advance. The crimes they commit are not the result of a decree of fate. A person may have chosen a life as a trial and as a way to atone. In that life, their surroundings or circumstances may tempt them to do wrong. But they are always free to act or not to act. Thus, in the spirit life, a spirit exercises free will by choosing its next life and the kind of trials it will face. In bodily life, the spirit exercises free will by yielding to or resisting the temptations it has voluntarily chosen to face. The duty of education is to combat the evil tendencies a spirit brings into its new life. Education can only fulfill this duty completely when it rests on a deeper and truer knowledge of human moral nature. By knowing the laws of moral nature, education will be able to change it. Education already changes intelligence through instruction and temperament through hygiene. Once freed from matter, a spirit enters the wandering state and chooses its future bodily lives according to how far it has purified itself. As we have already pointed out, free will consists chiefly in the power to make this choice. Incarnation does not cancel this free will. If an incarnated spirit gives in to the influence of matter, it is yielding to the very trials it previously chose. It is always free to ask God and good spirits for help in overcoming them. (337.)

Without free-will there would be for man neither guilt in doing wrong, nor merit in doing right—a principle so fully recognised in this life, that the world always apportions its blame or its praise of any deed to the intention—that is to say, to the will of the doer; and will is but another term for freedom. Man, therefore, could not seek an excuse for his misdeeds in his organisation, without abdicating his reason and his condition as a human being, and assimilating himself to the condition of the brute. If he could do so in regard to what is wrong, he would have to do the same in regard to what is right; but, whenever a man does what is right, he takes good care to claim the merit of his action, and never thinks of attributing that merit to his organs, which proves that he instinctively refuses to renounce, at the bidding of certain theory-builders, the most glorious privilege of his species, viz., freedom of thought.

Without free will, people would deserve neither blame for doing wrong nor credit for doing right. This principle is so widely recognized that people always judge a deed by the doer’s intention, or will. And will is simply another word for freedom. People cannot excuse their wrongdoing by blaming their physical makeup without giving up their reason and their human status, reducing themselves to the level of animals. If they could do this for wrong actions, they would have to do the same for right ones. But whenever people do right, they make sure to claim credit for it. They never think of giving their organs the credit. This shows that people instinctively refuse to give up their species’ most glorious privilege, freedom of thought, just because certain theorists tell them to.

Fatality, as commonly understood, supposes an anterior and irrevocable ordaining of all the events of human life, whatever their degree of importance. If such were the order of things, man would be a machine, without a will of his own. Of what use would his intelligence be to him, seeing that he would be invariably overruled in all his acts by the power of destiny? Such pre-ordination, if it took place, would be the destruction of all moral freedom; there would be no such thing as human responsibility, and consequently neither good nor evil, neither virtues nor crimes. God, being sovereignly just, could not chastise His creatures for faults which they had not the option of not committing, nor could He reward them for virtues which would constitute for them no merit. It would be, moreover, the negation of the law of progress; for, if man were thus dependent on fate, he would make no attempt to ameliorate his position, since his action would be both unnecessary and unavailing.

Fate, as commonly understood, means that all events in human life are decided in advance and cannot be changed, however important or unimportant they may be. If things worked this way, people would be machines with no will of their own. What use would their intelligence be if fate always overruled their actions? Such predetermination would destroy all moral freedom. There would be no human responsibility and, therefore, no good or evil, no virtues or crimes. God, being perfectly just, could not punish his creatures for faults they had no choice but to commit. Nor could he reward them for virtues that would be no credit to them. Such predetermination would also deny the law of progress. For if people were so dependent on fate, they would make no effort to improve their situation. Any action they took would be both unnecessary and useless.

On the other hand, fatality is not a mere empty word; it really exists in regard to the position occupied by each man upon the earth and the part which he plays in it, as a consequence of the kind of existence previously made choice of by his spirit, as trial, expiation, or mission, for, in virtue of that choice, he is necessarily subjected to the vicissitudes of the existence he has chosen, and to all the tendencies, good or bad, inherent in it; but fatality ceases at this point, for it depends on his will to yield, or not to yield, to those tendencies. The details of events are subordinated to the circumstances to which man himself gives rise by his action, and in regard to which he may be influenced by the good or bad thoughts suggested to him by spirits. (459.)

On the other hand, fate is not just an empty word. It does govern each person’s position on earth and the part they play in it. This is a consequence of the kind of life their spirit previously chose as a trial, atonement, or mission. Because of that choice, a person must face the ups and downs of the chosen life. They must also face all the good or bad tendencies inherent in it. But fate ends there. It is up to the person to give in to those tendencies or resist them. The details of events depend on the circumstances people create through their own actions. In these circumstances, they may be influenced by good or bad thoughts suggested to them by spirits. (459.)

There is a fatality, then, in the events which occur independently of our action, because they are the consequence of the choice of our existence made by our spirit in the other life; but there can be no fatality in the results of those events, because we are often able to modify their results by our own prudence. There is no fatality in regard to the acts of our moral life.

There is, then, a kind of fate in the events that happen independently of our actions. This is because they result from the choice of life our spirit made in the other life. But there can be no fate in the results of those events, because we can often change them through our own good judgment. There is no fate in the actions of our moral life.

It is only in regard to his death that man is placed under the law of an absolute and inexorable fatality; for he can neither evade the decree which has fixed the term of his existence, nor avoid the kind of death which is destined to interrupt its course.¹⁶

Only in death is a person subject to an absolute and unavoidable fate. For no one can escape the decree that has fixed the length of their life. Nor can anyone avoid the kind of death destined to end it.¹⁶

According to the common belief, man derives all his instincts from himself; they proceed either from his physical organisation, for which he is not responsible, or from his own nature, which would furnish him with an equally valid excuse for his imperfections, as, if such were the case, he might justly plead that it is through no option of his own that he has been made what he is.

According to common belief, people get all their instincts from themselves. These instincts come either from their physical makeup, for which they are not responsible, or from their own nature. Their nature would give them an equally valid excuse for their imperfections. If this were true, they could rightly claim that they had no choice in being made as they are.

The doctrine of spiritism is evidently more moral. It admits the plenitude of man's free-will, and, in telling him that, when he does wrong, he yields to an evil suggestion made by another spirit, it leaves him the entire responsibility of his wrong-doing, because it recognises his power of resisting that suggestion, which it is evidently more easy for him to do than it would be to fight against his own nature. Thus, according to spiritist doctrine, no temptation is irresistible. A man can always close his mental ear against the occult voice which addresses itself to his inner consciousness, just as he can close it against a human voice. He can always withdraw himself from the suggestions that would tempt him to evil, by exerting his will against the tempter; asking of God, at the same time, to give him the necessary strength, and calling on good spirits to help him in vanquishing the temptation.

The doctrine of spiritism is clearly more moral. It accepts that people have complete free will. It says that when a person does wrong, they give in to an evil suggestion from another spirit. But it leaves them entirely responsible for their wrongdoing because they have the power to resist that suggestion. Resisting it is clearly easier than fighting against their own nature. So, according to spiritist doctrine, no temptation is irresistible. A person can always close their mental ear to the hidden voice that speaks to their inner consciousness, just as they can shut out a human voice. They can always turn away from suggestions that tempt them to do evil. They can do this by using their will to resist the tempter, while asking God for the necessary strength and calling on good spirits to help them overcome the temptation.

This view of the exciting cause of human action is the natural consequence of the totality of the teaching now being given from the spirit-world. It is not only sublime in point of morality; it is also eminently fitted to enhance man's self-respect. For it shows him that he is as free to shake off the yoke of an oppressor, as he is to close his house against unwelcome intrusion; that he is not a machine, set in motion by an impulsion independent of his will; that he is a reasoning being, with the power of listening to, weighing, and choosing freely between, two opposing counsels. Let us add that, while thus counselled, man is not deprived of the initiative of his action; what he does, he does of his own motion, because he is still a spirit, though incarnated in a corporeal envelope, and still preserves, as a man, the good and bad qualities he possessed as a spirit.

This view of what motivates human action follows naturally from all the teachings now coming from the spirit world. It is not only morally sublime. It is also well suited to strengthening a person’s self-respect. It shows that a person is as free to throw off an oppressor’s yoke as to shut their house against an unwelcome intruder. A person is not a machine, set in motion by a force beyond their will. A person is a reasoning being, able to listen to, weigh, and freely choose between two opposing pieces of advice. We should add that receiving such advice does not deprive a person of the initiative to act. A person acts of their own accord because they are still a spirit, although embodied in a physical form. As a human being, they still retain the good and bad qualities they possessed as a spirit.

The faults we commit have their original source, therefore, in the imperfection of our own spirit, which has not yet acquired the moral excellence it will acquire in course of time, but which, nevertheless, is in full possession of its free-will. Corporeal life is permitted to us for the purpose of purging our spirit of its imperfections through the trials to which we are thus subjected; and it is precisely those imperfections that weaken us and render us accessible to the suggestions of other imperfect spirits, who take advantage of our weakness in trying to make us fail in the fulfilment of the task we have imposed upon ourselves. If we issue victorious from the struggle, our spirit attains a higher grade; if we fail, our spirit remains as it was, no better and no worse, but with the unsuccessful attempt to be made over again: a repetition of the same trial that may retard our advancement for a very long period. But, in proportion as we effect our improvement, our weakness diminishes, and we give less and less handle to those who would tempt us to evil; and as our moral strength constantly increases, bad spirits cease at length to act upon us.

Our faults therefore come from the imperfections of our own spirit. Our spirit has not yet gained the moral excellence it will gain in time. Even so, it has full possession of its free will. We are allowed to live in a physical body so that trials can cleanse our spirit of its imperfections. It is precisely these imperfections that weaken us and make us vulnerable to suggestions from other imperfect spirits. These spirits take advantage of our weakness, trying to make us fail in the task we have set ourselves. If we win the struggle, our spirit reaches a higher level. If we fail, our spirit remains as it was, no better and no worse. But we must make another attempt. Repeating the same trial may delay our progress for a very long time. As we improve, however, our weakness diminishes, and those who would tempt us to evil have less influence over us. As our moral strength continues to grow, bad spirits eventually cease to affect us.

The totality of spirits, good and bad, constitute by their incarnation the human race; and as our earth is one of the most backward worlds, more bad spirits than good ones are incarnated in it, and a general perversity is visible among mankind, let us, then, do our utmost not to have to come back to it, but to merit admission into a world of higher degree; one of those happier worlds in which goodness reigns supreme, and in which we shall remember our sojourn in this lower world only as a period of exile.

All spirits, good and bad, make up the human race when they are incarnated. Earth is one of the most backward worlds, so more bad spirits than good ones are incarnated here. As a result, widespread wickedness is visible among humanity. Let us do our utmost to avoid returning to Earth and earn admission to a higher world. In such a happier world, goodness reigns supreme. We shall remember our time in this lower world only as a period of exile.