Moral Perfection

893. Which is the most meritorious of all the virtues?

893. Which of all the virtues deserves the most praise?

"All virtues are meritorious, for all of them are signs of progress on the upward road. There is virtue in every act of voluntary resistance to the seductive influence of evil tendencies; but the sublimity of virtue consists in the sacrifice of self-interest to the good of others. The highest of all virtues is that which takes the form of the widest and most disinterested kindness."

"All virtues deserve praise, because they all show progress on the upward path. Every time we willingly resist the temptation to do evil, we act virtuously. But virtue is most noble when we sacrifice our own interests for the good of others. The highest virtue is kindness that is as broad and selfless as possible."

894. There are persons who do good from a spontaneous impulse, without having to overcome any opposite feeling; is there as much merit in their action as in that of others who, in doing good, have to struggle with their own nature, and to surmount an opposing impulse?

894. Some people do good naturally, without having to overcome any opposing feeling. Is their action as meritorious as that of others who must struggle against their own nature and overcome an opposing impulse to do good?

"Those who have no longer to struggle against selfishness are those who have already accomplished a certain amount of progress. They have struggled and triumphed in the past, and their generosity, therefore, no longer costs them any effort. To do good seems to them to be perfectly natural, because they have acquired the habit of kindness. They should be honoured as veterans, who have won their grades on the field of battle.

"Those who no longer have to struggle against selfishness have already made some progress. They struggled and triumphed in the past, so generosity no longer takes any effort for them. Doing good seems perfectly natural to them because they have made kindness a habit. They should be honored like veterans who have earned their ranks on the battlefield.

"As you are still far from perfection, such persons strike you with astonishment, because their action contrasts so strongly with that of the rest of mankind, and you admire it in proportion to its rarity; but you must know that what is the exception in your world is the rule in worlds of more advanced degree. In those worlds goodness is everywhere spontaneous, because they are inhabited only by good spirits, among whom even an evil intention would be considered as an exceptional monstrosity. It is this general prevalence of goodness that constitutes the happiness of those worlds; it will be the same in your earth when the human race shall have been transformed, and shall rightly comprehend and practise the law of charity."

"Because you are still far from perfection, such people astonish you. Their actions contrast so sharply with those of the rest of humanity. You admire them in proportion to how rare they are. But you must know that what is exceptional in your world is normal in more advanced worlds. In those worlds, goodness comes naturally to everyone because only good spirits live there. Among them, even an evil intention would be regarded as an exceptional monstrosity. This widespread goodness makes those worlds happy. The same will be true on Earth when humanity has been transformed and truly understands and practices the law of charity."

895. Besides the defects and vices in regard to which no one can be mistaken, what is the most characteristic sign of imperfection?

895. Besides the obvious flaws and vices, what is the clearest sign of imperfection?

"Selfishness. Virtuous appearances are too often like gilding upon copper, that cannot stand the application of the touchstone. A man may possess good qualities which make him pass in the eyes of the world for virtuous, but those qualities, though proving him to have made a certain amount of progress, may not be capable of standing trial, and the slightest disturbance of his self-love may suffice to show his real character. Absolute disinterestedness is indeed so rare a thing in your earth, that you may well regard it with wonder, as something phenomenal. "Attachment to material things is a sign of inferiority, because the more a man cares for the things of this world, the less does he understand his destiny; his disinterestedness, on the contrary, proves that he has arrived at a wider and clearer view of the future."

"Selfishness. Appearances of virtue are too often like gold plating on copper, which cannot withstand the touchstone. A man may have good qualities that make him seem virtuous to the world. These qualities show that he has made some progress, but they may not stand up to a test. The slightest blow to his self-esteem may be enough to reveal his true character. Complete selflessness is so rare on your earth that you may well regard it with wonder, as something extraordinary. "Attachment to material things is a sign of inferiority. The more a man cares about worldly things, the less he understands his destiny. His selflessness, on the other hand, proves that he has gained a broader and clearer view of the future."

896. There are persons who are generous, but without discernment, and who lavish their money without doing any real good, from the want of a reasonable plan for its employment; is there any merit in their action?

896. Some people are generous but lack judgment. They spend their money freely without doing any real good because they have no sensible plan for using it. Is there any merit in what they do?

"Such persons have the merit of disinterestedness, but they have not that of the good they might do. If disinterestedness be a virtue, thoughtless prodigality is always, to say the least of it, a want of judgment. Fortune is no more given to some persons to be thrown away than to others to be locked up in a safe; it is a deposit of which they will have to render an account, for they will have to answer for all the good they might have done, but failed to do, for all the tears they might have dried with the money they have wasted on those who had no need of it."

"Such people deserve credit for being unselfish, but not for the good they might have done. If unselfishness is a virtue, thoughtless spending always shows, at the very least, a lack of judgment. Wealth is not given to some people to squander, any more than it is given to others to lock away. It is entrusted to them, and they will have to account for it. They will have to answer for all the good they could have done but did not do. They will also have to answer for all the tears they could have dried. Instead, they wasted that money on people who did not need it."

897. Is he to blame who does good, not with a view to obtaining any reward upon the earth, but in the hope that he will be rewarded for it in the other life, and that his situation there will be the better for having done it? and will such a calculation act unfavourably on his advancement?

897. Is a person to blame for doing good, not for a reward on earth, but in hope of a reward in the next life? Is the person to blame for hoping to be better off there because of those good deeds? Will such a calculation hinder that person's progress?

"You should do good from charity—that is to say, disinterestedly."

"You should do good out of charity, without seeking anything in return."

—But it is very natural that we should desire to advance, in order to emerge from so painful a state as our present life; spirits themselves tell us that we should practise rectitude in order to attain this end. Is it wrong, then, to hope that, through doing good, we may be better off than we are upon the earth?

But it is natural to want to advance so that we can escape the pain of our present life. Spirits themselves tell us to do what is right to achieve this. So is it wrong to hope that doing good may leave us better off than we are on earth?

"Certainly not; but he who does good spontaneously, without even thinking of its results for himself, and simply for the sake of pleasing God and relieving his suffering neighbour, has already reached a higher degree of advancement, and is nearer to the summit of happiness, than his brother who, more selfish, does good from calculation, instead of being impelled to it solely by the sentiment of charity already naturalised in his heart." (894.)

"Certainly not. But someone who does good without thinking of the benefits for himself has already reached a higher level of development. He acts simply to please God and relieve his suffering neighbor. He is closer to the height of happiness than his more selfish brother, who does good out of calculation. His brother is not motivated solely by the feeling of charity that has already become natural to him." (894.)

—Should not a distinction be made between the good we do to our neighbour and the care we give to correcting our own defects? We can understand that there is but little merit in doing good with the idea that it will be counted to us in the other life; but is it also a sign of inferiority to amend ourselves, to conquer our passions, to correct whatever is faulty in our disposition, in the hope of bringing ourselves nearer to spirits of higher degree, and of raising ourselves to a higher position in the spirit-world?

Shouldn't we distinguish between doing good for our neighbors and working to correct our own faults? We understand that there is little merit in doing good because we hope to be rewarded in the next life. But is it also a sign of inferiority to improve ourselves in the hope of drawing closer to higher spirits? Is it inferior to overcome our passions and correct our flaws in the hope of gaining a higher place in the spirit world?

"No, no; by 'doing good' we merely meant being charitable. He who calculates, in every charitable deed he does, how much interest it will pay him, in the present life or in the next one, acts selfishly; but there is no selfishness in working out one's own improvement in the hope of bringing one's self nearer to God, which should be the aim of every effort."

“No, no, by ‘doing good’ we only meant being charitable. A person acts selfishly by calculating the reward for every charitable deed, in this life or the next. But there is nothing selfish about working to improve yourself in the hope of drawing closer to God. That should be the aim of every effort.”

898. The corporeal life being only a temporary sojourn in a lower state of existence, and our future life being therefore what we should mainly care for, is there any use in trying to acquire scientific knowledge that only bears upon the objects and wants of corporeal life?

898. Physical life is only a temporary stay in a lower state of existence. Our future life should therefore be our main concern. Given this, is there any use in acquiring scientific knowledge that applies only to the things and needs of physical life?

"Undoubtedly there is, for such knowledge enables you to benefit your brethren; and besides, your spirit, if it have already progressed in intelligence, will ascend more rapidly in the other life, and will learn in an hour what it would take you years to learn upon the earth. No kind of knowledge is useless; all knowledge contributes more or less to your advancement, because the perfected spirit must know everything, and because progress has to be made in every direction, so that all acquired ideas help forward his development."

"Without a doubt, there is, because such knowledge enables you to help others. Besides, if your spirit has already progressed in intelligence, it will advance more rapidly in the next life. There, it will learn in an hour what would take you years to learn on earth. No kind of knowledge is useless. All knowledge contributes to your progress to some degree. A perfected spirit must know everything, and progress must be made in every direction. So every idea you acquire helps your spirit develop."

899. Of two men, equally rich, and both of whom employ their wealth solely for their personal satisfaction, but one of whom was born in opulence and has never known want, while the other owes his fortune to his labour, which is the more culpable?

899. Two men are equally rich, and both use their wealth solely for their own pleasure. One was born wealthy and has never known poverty. The other earned his fortune through his work. Which is more to blame?

"He who has known what it is to want, for he has felt the suffering which he does not relieve."

"Someone who has known what it is to be in need, because he has felt the suffering he does not relieve."

900. Can he who constantly accumulates, without doing good to any one, find an excuse in the fact that he will thus leave a larger fortune to his heirs?

900. Can someone who constantly accumulates wealth without helping anyone excuse this by leaving a larger fortune to his heirs?

"Such an excuse would only be a compromise with a bad conscience."

"Such an excuse would only be a way to ease a guilty conscience."

901. Of two miserly men, one denies himself the necessaries of life, and dies of want in the midst of his treasure; the other is stingy in regard to others, but is lavish in his outlay for himself, and, while he recoils from making the smallest sacrifice to render a service to his neighbour, or to subserve a noble cause, is regardless of expense in the gratification of his tastes or passions. If a kindness is asked of him, he is always short of funds; but, for the satisfying of any fancy of his own, he has always plenty of money. Which of them is the more guilty of the two, and which of them will be the worse off in the spirit-world?

901. Of two miserly men, one denies himself the necessities of life and dies of want surrounded by his treasure. The other is stingy with others but spends lavishly on himself. He shrinks from making the smallest sacrifice to help his neighbor or support a noble cause. Yet he spares no expense to satisfy his tastes or passions. If someone asks him for help, he is always short of money. But he always has plenty to satisfy his own whims. Which of the two is more guilty, and which will be worse off in the spirit world?

"He who spends on his own enjoyment, for he is more selfish than miserly. The other is already undergoing a part of his punishment."

"The one who spends money on his own pleasure, because he is more selfish than miserly. The other is already suffering part of his punishment."

902. Is it wrong to desire riches as a means of doing good?

902. Is it wrong to want wealth so you can do good?

"Such a desire is laudable when it is pure; but is it always quite disinterested, and does it never cover any secret thought of self? Is not the first person to whom one wishes to do good too often one's self?"

"Such a desire is admirable when it is pure. But is it always entirely selfless? Does it never conceal a secret thought of one's own interests? Isn't the first person we wish to help too often ourselves?"

903. Is it wrong to study other people's defects?

903. Is it wrong to examine other people's flaws?

"To do so merely for the sake of criticising or divulging them is very wrong, for it is a want of charity. To do so with a view to your own benefit, through your consequent avoidance of those defects in your own person, may sometimes be useful; but you must not forget that indulgence for the faults of others is one of the elements of charity. Before reproaching others with their imperfections, you should see whether others might not reproach you with the same defects. The only way to profit by such a critical examination of your neighbour's faults is by endeavouring to acquire the opposite virtues. Is he miserly? Be generous. Is he proud? Be humble and modest. Is he harsh? Be gentle. Is he shabby and petty? Be great in all you do. In a word, act in such a way as that it may not be said of you, in the words of Jesus, that you 'see the mote in your brother's eye, but do not see the beam in your own eye.'"

"To do so merely to criticize or reveal them is very wrong, because it is uncharitable. It may sometimes be useful to do so for your own benefit, so you can avoid those same faults. But remember that being forgiving of others' faults is part of charity. Before criticizing others for their imperfections, ask whether they could criticize you for the same faults. The only way to benefit from examining your neighbor's faults is to try to develop the opposite virtues. Is he miserly? Be generous. Is he proud? Be humble and modest. Is he harsh? Be gentle. Is he mean and petty? Be generous in spirit in all you do. In short, act so that no one can say of you, in Jesus' words, that you 'see the speck in your brother's eye, but do not see the beam in your own eye.'"

904. Is it wrong to probe the sores of society for the purpose of rendering them evident?

904. Is it wrong to examine society's problems in order to bring them to light?

"That depends on the motive from which it is done. If a writer's only object be to create a scandal, it is a procuring of a personal satisfaction for himself by the presentation of pictures that are corrupting rather than instructive. The mind necessarily perceives the evils of society, but the observer who takes pleasure in portraying evil for its own sake will be punished for doing so."

"That depends on the motive for doing it. If a writer's only goal is to cause a scandal, they are seeking personal satisfaction. They do so by presenting pictures that corrupt rather than instruct. The mind necessarily perceives the evils of society. But an observer who takes pleasure in portraying evil for its own sake will be punished for doing so."

—How can we judge, in such a case, of the purity of intention and the sincerity of an author?

How can we judge whether an author's intentions are pure and sincere in such a case?

"It is not always necessary to do so. If he writes good things, profit by them; if bad ones, it is a question of conscience that concerns himself. But if he desires to prove his sincerity, he must do so by the excellence of his own example."

"It is not always necessary to do so. If he writes good things, learn from them. If he writes bad things, that is a matter for his own conscience. But if he wants to prove his sincerity, he must do so by setting a good example himself."

905. There are books that are very fine, full of moral teachings from which, though they have aided the progress of the human race, their authors have not derived much moral profit. Will the good those authors have done by their writings be counted to them as spirits?

905. Some excellent books are full of moral teachings. Though these books have helped humanity progress, their authors have gained little moral benefit from them. Will the good these authors have done through their writings count in their favor as spirits?

"The principles of morality, without a corresponding practice, are the seed without the sowing. Of what use is the seed, if you do not make it fructify and feed you? Such men are all the more guilty, because they possess the intelligence which enables them to comprehend. By not practising the virtues they recommend to others, they fail to secure the harvest they might have reaped for themselves."

"Moral principles without matching actions are like seeds that have not been planted. What use are seeds if you do not make them grow and feed you? Such men are all the more guilty because they have the intelligence to understand. By not practicing the virtues they recommend to others, they fail to gain the harvest they could have reaped for themselves."

906. Is it wrong for him who does good to be conscious of the goodness of his deed, and to acknowledge that goodness to himself?

906. Is it wrong for someone who does a good deed to recognize that it is good and admit that to themselves?

"Since a man is conscious of the evil he does, he must also be conscious of the good he accomplishes; it is only by this testimony of his conscience that he can know whether he has done ill or well. It is by weighing all his actions in the scales of God's law, and especially of the law of justice, love, and charity, that he can decide whether they are good or bad, and can thus approve or disapprove of them. It cannot, therefore, be wrong in him to recognise the fact that he has triumphed over his evil tendencies, and to rejoice in having done so, provided he does not make this recognition a subject of vanity, for, in that case, he would be giving way to a tendency as reprehensible as any of those over which he has triumphed." (919.)

"Since a person is aware of the evil they do, they must also be aware of the good they do. Only the testimony of their conscience can tell them whether they have done wrong or right. They can judge all their actions against God's law, especially the law of justice, love, and charity. In this way, they can decide whether their actions are good or bad and approve or disapprove of them. So it cannot be wrong to recognize that they have overcome their evil tendencies and rejoice in doing so. But they must not make this recognition a source of vanity. If they did, they would be giving in to a tendency as blameworthy as any they had overcome." (919.)

907. As our passions have their roots in nature, are they evil in themselves?

907. Since our passions are rooted in nature, are they evil in themselves?

"No; it is only their excess that is evil, for excess implies a perversion of the will. But the principle of all his passions has been given to man for his good, and they may all spur him on to the accomplishment of great things. It is only their abuse that does harm."

"No. Only excessive passion is evil, because excess means a corruption of the will. But all passions were given to people for their good. All of them can inspire people to accomplish great things. Only their misuse causes harm."

908. How can we define the limit at which the passions cease to be good or bad?

908. How can we determine the point at which passions stop being good or bad?

"The passions are like a horse that is useful when under control, but dangerous when it obtains the mastery. A passion becomes pernicious the moment when you cease to govern it, and when it causes an injury to yourselves or to others."

"Passions are like a horse that is useful when under control but dangerous when it takes control. A passion becomes harmful the moment you stop controlling it and it causes harm to you or others."

The passions are levers that increase man's powers tenfold, and aid him in the accomplishment of the designs of Providence; but if instead of ruling them, he allows himself to be ruled by them, he falls into every sort of excess, and the same force which, held well in hand, would have been useful to him, falls upon and crushes him.

Passions are like levers that increase a person's powers tenfold and help them carry out the plans of Providence. But if people let their passions rule them instead of controlling them, they fall into every kind of excess. The same force that would have helped them if kept under control falls upon them and crushes them.

All the passions have their source in a natural sentiment or a natural want. They are therefore not evil in themselves, since they constitute one of the providentially-appointed conditions of our existence. What is usually meant by "passion" is the exaggeration of a need or a sentiment.

All passions come from a natural feeling or need. They are not evil in themselves, because they are part of the conditions of our existence appointed by providence. What is usually meant by "passion" is an excessive need or feeling.

But this exaggeration is the excessive action of a motive-power, and not the power itself; it is this excessive action which becomes an evil, and leads to evil consequences of every kind.

But this exaggeration is the excessive use of a driving force, not the force itself. It is this excessive use that becomes an evil and leads to all kinds of harmful consequences.

Every passion that brings man nearer to the nature of the animals takes him further from the spiritual nature.

Every passion that brings people closer to animal nature takes them further from spiritual nature.

Every sentiment that raises man above the nature of the animals is evidence of the predominance of his spiritual nature over his animal nature and brings him nearer to perfection.

Every feeling that raises a person above animal nature shows that their spiritual nature is stronger than their animal nature. It also brings them closer to perfection.

909. Would a man's own efforts always suffice to enable him to vanquish his evil tendencies?

909. Would a man's own efforts always be enough to overcome his evil tendencies?

"Yes, very slight ones are often all that is needed; it is the will that is wanting. Alas! how few of you make any serious efforts to vanquish those tendencies!"

"Yes, very slight ones are often all that is needed. What is missing is the will. Sadly, how few of you make any serious effort to overcome those tendencies!"

910. Can a man obtain efficacious help from spirits in overcoming his passions?

910. Can a man get effective help from spirits in overcoming his passions?

"If he addresses a sincere prayer for such help to God and to his good Genius, good spirits will certainly come to his aid, for it is their mission to do so." (459.)

"If he sincerely prays to God and his good Genius for such help, good spirits will certainly come to his aid. For it is their mission to help." (459.)

911. Is not the action of the passions sometimes so violent that the will is powerless to withstand them?

911. Can passions sometimes be so powerful that the will cannot resist them?

"There are many who say 'I will,' but whose willing is only on their lips, and who are not sorry that what they declare themselves to will does not take place. When a man is unable to vanquish his passions, it is because, through the backwardness of his spirit, he takes pleasure in yielding to them. He who controls his passions comprehends his spiritual nature; he knows that every victory over them is a triumph of his spirit over matter."

"Many people say 'I will,' but their willing is only words. They are not sorry when what they say they will does not happen. When a person cannot overcome their passions, it is because their spirit is not yet advanced. They take pleasure in giving in to those passions. A person who controls their passions understands their spiritual nature. They know that every victory over their passions is a triumph of spirit over matter."

912. What is the most efficacious means of combating the predominance of the corporeal nature?

912. What is the most effective way to overcome the dominance of our physical nature?

"The practice of abnegation."

"The practice of self-denial."

913. Which, among the vices, may be regarded as the root of the others?

913. Which vice may be the root of all the others?

"Selfishness, as we have repeatedly told you; for it is from selfishness that everything evil proceeds. Study all the vices, and you will see that selfishness is at the bottom of them all. Combat them as you will, you will never succeed in extirpating them until, attacking the evil in its root, you have destroyed the selfishness which is their cause. Let all your efforts tend to this end; for selfishness is the veritable social gangrene. Whoever would make, even in his earthly life, some approach towards moral excellence, must root out every selfish feeling from his heart, for selfishness is incompatible with justice, love, and charity; it neutralises every good quality."

"Selfishness, as we have told you repeatedly, is the source of all evil. Study every vice, and you will see that selfishness lies at the root of them all. However you fight these vices, you will never eliminate them until you attack the root of the evil and destroy the selfishness that causes them. Direct all your efforts toward this goal, for selfishness is truly a disease that destroys society. Anyone who hopes to come closer to moral excellence, even in this earthly life, must root out every selfish feeling from the heart. For selfishness is incompatible with justice, love, and charity. It cancels out every good quality."

914. Selfishness having its root in the sentiment of personal interest, it would seem that, to extirpate it entirely from the human heart, must be a very difficult matter. Is it possible to do so?

914. Since selfishness is rooted in self-interest, it would seem very difficult to remove it entirely from the human heart. Is it possible to do so?

"In proportion as men become enlightened in regard to spiritual things, they attach less value to material things; and as they emancipate themselves from the thraldom of matter, they reform the human institutions by which selfishness is fostered and excited. Such should be the aim of education."

"As people become more enlightened about spiritual matters, they place less value on material things. And as they free themselves from the control of material things, they reform human institutions that encourage and foster selfishness. That should be the aim of education."

915. Selfishness being inherent in the human race, will it not always constitute an obstacle to the reign of perfect goodness upon the earth?

915. Since selfishness is inherent in human nature, will it always stand in the way of perfect goodness on earth?

"It is certain that selfishness is your greatest evil; but it belongs to the inferiority of the spirits incarnated upon the earth, and not to the human race as such, and consequently, those spirits, in purifying themselves by successive incarnations, get rid of their selfishness as they do of their other impurities. Have you, upon the earth, none who have divested themselves of selfishness, and who practise charity? There are more of such than you think, but they are little known, for virtue does not seek to display itself in the glare of popularity. If there is one such among you, why should there not be ten? if there are ten, why should there not be a thousand? and so on."

"Selfishness is certainly your greatest evil. But it comes from the inferiority of the spirits incarnated on earth, not from the human race itself. As these spirits purify themselves through successive incarnations, they shed their selfishness along with their other impurities. Are there no people on earth who have given up selfishness and practice charity? There are more than you think, but they are little known. Virtue does not seek the glare of popularity. If there is one such person among you, why should there not be ten? If there are ten, why should there not be a thousand? And so on."

916. Selfishness, so far from diminishing, increases with the civilisation that seems to strengthen and intensify it; how can the effect be destroyed by the cause?

916. Instead of diminishing, selfishness increases with civilization, which seems to strengthen and intensify it. How can the cause destroy its own effect?

"The greater the development of an evil, the more hideous is it seen to be. It was necessary for selfishness to do a vast amount of harm, in order that you might see the necessity of extirpating it. When men shall have divested themselves of selfishness, they will live like brothers, doing each other no harm, but mutually aiding each other from a sentiment of solidarity. The strong will then be the support, and not the oppressor, of the weak; and none will lack the necessaries of life, because the law of justice will be obeyed by all. It is of this reign of justice that spirits are now charged to prepare the advent."

"The more an evil grows, the more clearly we see how hideous it is. Selfishness had to cause great harm so that you could see the need to root it out. When people have rid themselves of selfishness, they will live like brothers. They will do each other no harm, but will help one another out of a sense of solidarity. The strong will support the weak instead of oppressing them. No one will lack the necessities of life, because everyone will obey the law of justice. Spirits are now tasked with preparing for this reign of justice."

917. By what means can selfishness be destroyed?

917. How can selfishness be destroyed?

"Of all human imperfections, the most difficult to root out is selfishness, because it is connected with the influence of matter, from which man, still too near his origin, has not yet been able to enfranchise himself, and which his laws, his social organisation, his education, all tend to maintain. Selfishness will be gradually weakened as your moral life obtains predominance over your material life, through the knowledge which spiritism gives you of the reality of your future state, stripped of allegoric fables. Spiritism, when it comes to be rightly understood, and identified with the beliefs and habits of the human race, will transform all your customs, usages, and social relations. Selfishness is based on the importance you attribute to your own personality; spiritism, on the contrary, when rightly understood, causes you to look at everything from a point of view so elevated that the sentiment of personality is lost, so to say, in the contemplation of immensity. In destroying the sentiment of self-importance, by showing its real nature, spiritism necessarily combats selfishness.

"Of all human imperfections, selfishness is the hardest to root out. This is because it is tied to the influence of matter. Humanity, still too close to its origins, has not yet been able to free itself from that influence. Laws, social organization, and education all tend to maintain it. Selfishness will gradually weaken as your moral life takes precedence over your material life. This will happen through the knowledge spiritism gives you of the reality of your future state, free of allegorical fables. When spiritism is properly understood and becomes part of human beliefs and habits, it will transform all your customs, practices, and social relationships. Selfishness is based on the importance you give to your own personality. Spiritism, by contrast, when properly understood, gives you such an elevated view of everything that your sense of personal identity is, so to speak, lost in the contemplation of immensity. By showing the true nature of self-importance and destroying it, spiritism necessarily fights selfishness."

"Man is often rendered selfish by his experience of the selfishness of others, which makes him feel the need of defending himself against them. Seeing that others think of themselves and not of him, he is led to think of himself rather than of others. But let the principle of charity and fraternity become the basis of social institutions, of the legal relations between nation and nation and between man and man, and each individual will think less of his own personal interests, because he will see that these have been thought of by others; he will experience the moralising influence of example and of contact. Amidst the present overflow of selfishness, much virtue is needed to enable a man to sacrifice his own interests for the sake of others, who often feel but little gratitude for such abnegation; but it is above all to those who possess this virtue that the Kingdom of Heaven is opened, and the happiness of the elect assured; while, at the day of judgment, whoever has thought only of himself will be set aside, and left to suffer from his loneliness." (785.) Fénélon.

"People often become selfish because they have experienced selfishness from others and feel they must defend themselves. Seeing that others think of themselves and not of them, they begin to put themselves before others. But let charity and fraternity become the basis of social institutions and legal relations between nations and individuals. Then each person will think less about their own interests, knowing that others have taken those interests into account. Each person will feel the moral influence of others' example and company. Amid today's widespread selfishness, it takes great virtue to sacrifice one's interests for others. Those others are often hardly grateful for such selflessness. But it is above all to those who possess this virtue that the Kingdom of Heaven is open and the happiness of the elect is assured. On the day of judgment, anyone who has thought only of themselves will be set aside and left to suffer in loneliness." (785.) Fénélon.

Laudable efforts are made to help forward the progress of the human race; the generous sentiments are encouraged, stimulated, honoured, more than has been the case at any former epoch, and yet the devouring worm of selfishness is still the pest and torment of society. It is a social disease that affects every one, and of which every one is more or less the victim; it should therefore be combated as we combat any other epidemic. To this end we must proceed as does the physician, and begin by tracing the malady to its source. We should seek out, in every department of the social fabric, from the relationships of the family to those of nations, from the cottage to the palace, all the causes, all the influences, patent or secret, that maintain and develop selfishness. The causes of the malady being discovered, the remedy will spontaneously present itself, and through the efforts of all, directed to a common end, the virus will gradually be extirpated. The cure may be slow, for the causes of the malady are many, but it is not impossible. It can only be effected, however, by going to the root of the evil, that is to say, by generalising education; not the education which merely advances men in knowledge, but that which improves them morally. Education, rightly understood, is the key of moral progress. When the art of training the moral nature shall be understood as is the art of training the intellect, it will be possible to straighten a crooked nature as we straighten a crooked sapling. But this art demands much tact, much experience, and profound observation; it is a great mistake to suppose that the possession of scientific knowledge suffices to enable the teacher to exercise it with success. Whoever observes the life of a child, whether rich or poor, and notes all the pernicious influences that act upon its weakness from the moment of its birth, the ignorance and negligence of those who have charge of it, and the mischievous tendency of many of the means employed with a view to moralise it, will not wonder that the world should be so full of crooked sticks. But let the same skill and care be given to the training of the moral nature as to that of the intellect, and it will be seen that, even should some natures prove refractory, the greater number only need to be suitably cultivated in order to yield good fruit. (872.)

Admirable efforts are being made to advance the human race. Generous feelings are encouraged, stimulated, and honored more than ever before. Yet the devouring worm of selfishness still plagues and torments society. Selfishness is a social disease that affects everyone, and everyone is a victim of it to some degree. We should therefore fight it as we fight any other epidemic. To do this, we must act like a doctor and begin by tracing the disease to its source. We should search every part of society for the causes and influences, obvious or hidden, that sustain and encourage selfishness. We should look everywhere, from family relationships to relations between nations, and from the cottage to the palace. Once we discover the causes of the disease, the remedy will present itself. Then, through everyone’s efforts toward a common goal, the virus will gradually be eradicated. The cure may be slow, because the disease has many causes, but it is not impossible. The cure can only be achieved, however, by going to the root of the evil. That means making education available to everyone. This is not education that merely increases people’s knowledge, but education that improves them morally. Properly understood, education is the key to moral progress. When we understand how to train people’s moral nature as well as we understand how to train their intellect, we will be able to straighten a crooked nature as we straighten a crooked sapling. But this art requires great tact, extensive experience, and deep observation. It is a serious mistake to suppose that scientific knowledge alone enables a teacher to practice it successfully. Anyone who observes the life of a child, rich or poor, will see all the harmful influences that act on the child’s weakness from birth. They will also see the ignorance and neglect of those responsible for the child, and the harmful effects of many methods used to teach the child morality. They will not wonder why the world is so full of crooked sticks. But let the same skill and care be given to training people’s moral nature as to training their intellect. Then we will see that, even if some natures resist, most only need suitable cultivation to bear good fruit. (872.)

Man desires to be happy, and this desire, implanted in him by nature, prompts him to labour unceasingly to improve his condition upon the earth, and to seek out the causes of the evils that afflict him, in order to remove them. When he thoroughly comprehends that selfishness is one of those causes, that it engenders the pride, ambition, cupidity, envy, hatred, jealousy, by which he is continually annoyed, that it brings trouble into all the social relations, provokes dissensions, destroys confidence, converts friends into foes, and obliges each individual to remain constantly on the defensive against his neighbour, he will see that this vice is incompatible, not only with his own felicity, but even with his own security; and the more he has suffered from it, the more keenly will he feel the necessity of fighting against it, as he fights against pestilence, dangerous animals, and every other source of disaster, for he will be compelled to do so in view of his own interest. (784.)

People desire happiness. This natural desire drives them to work constantly to improve their condition on earth. It also drives them to seek out and remove the causes of the evils that afflict them. When they fully understand that selfishness is one of those causes, they will see its effects. It produces the pride, ambition, greed, envy, hatred, and jealousy that constantly trouble them. It disrupts all social relationships, provokes conflict, destroys trust, and turns friends into enemies. It forces everyone to remain constantly on guard against their neighbors. People will see that this vice is incompatible not only with their happiness but even with their security. The more they have suffered from selfishness, the more keenly they will feel the need to fight it. They will fight it as they fight disease, dangerous animals, and every other source of disaster. Their own interests will compel them to do so. (784.)

Selfishness is the source of all the vices, as charity is the source of all the virtues. To destroy the one, to develop the other, should be the aim of all who desire to insure their own happiness, in the present life, as in the future.

Selfishness is the source of all vices, just as charity is the source of all virtues. Anyone who wants to secure their own happiness, both in this life and the next, should aim to destroy selfishness and develop charity.

918. By what signs can we recognise a man as having accomplished the progress that will raise him in the spirit-hierarchy?

918. What signs show that a man has made the progress needed to rise in the spirit hierarchy?

"The elevation of an incarnated spirit is proved by the conformity of all the acts of his corporeal life with the law of God, and by his comprehension of spiritual life."

"An incarnated spirit’s elevation is shown by how well all its actions in physical life follow God’s law. It is also shown by its understanding of spiritual life."

The truly virtuous man is he who practises the law of justice, love, and charity, in its greatest purity. If he interrogates his conscience in regard to the acts accomplished by him, he will ask himself whether he has done nothing wrong, whether he has done all the good in his power, whether no one has cause to complain of him, and whether he has done to others all that he would wish others to do to him. Being filled with the sentiment of charity and kindness for all, he does good for its own sake, without hope of reward, and sacrifices his own interest to justice.

A truly virtuous man follows the law of justice, love, and charity in its purest form. If he examines his conscience about his actions, he asks himself these questions. Has he done anything wrong? Has he done all the good in his power? Does anyone have cause to complain about him? Has he done for others all that he would want them to do for him? Filled with charity and kindness for everyone, he does good for its own sake, without expecting a reward. He puts justice before his own interests.

He is kind, benevolent, humane, for all, because he sees a brother in every man, whatever his race or his belief.

He is kind, caring, and compassionate toward everyone because he sees a brother in every person, whatever their race or beliefs.

If God has given him power and riches, he considers them as A TRUST confided to him for the general good; he is not vain of them, for he knows that God, who has given them to him, can take them from him.

If God has given him power and wealth, he sees them as A TRUST given to him for the common good. He is not vain about them, because he knows that God can take them away.

If the constitution of society has made other men dependent on him, he treats them with kindness and benevolence, as being his equals in the sight of God; he uses his authority to raise them morally, and not to crush them by his pride.

If society has made other men dependent on him, he treats them kindly and generously, as equals in God’s sight. He uses his authority to help them grow morally, not to crush them through pride.

He is indulgent for the weaknesses of others, knowing that he too needs indulgence, and remembering the words of Christ, "Let him that is without sin cast the first stone."

He is forgiving of others' weaknesses because he knows he also needs forgiveness. He remembers Christ's words: "Let the person without sin cast the first stone."

He is not vindictive, but remembers only benefits; following the example of Jesus, he forgives all offences, for he knows that he will only obtain forgiveness in proportion as he has forgiven.

He is not vengeful, but remembers only kindnesses. Following Jesus’ example, he forgives all offenses. He knows that he will be forgiven only to the extent that he has forgiven others.

He respects the rights of others, as established by the law of nature, as scrupulously as he desires those rights to be respected in his own case.

He respects the rights of others under natural law as carefully as he wants others to respect his own rights.

919. What is the most efficacious method of ensuring one's own moral improvement in the present life, and resisting the attraction of evil?

919. What is the best way to improve morally in this life and resist the attraction of evil?

"One of the sages of antiquity has told you: ' Know thyself.'"

"One of the ancient sages told you: 'Know yourself.'"

—We fully admit the wisdom of the maxim; but this self-knowledge is just what it is most difficult to acquire. By what means can we acquire it?

We fully recognize the wisdom of this saying. But knowing ourselves is precisely what is most difficult. How can we gain this self-knowledge?

"Do what I myself used to do during my life upon the earth. At the close of each day I examined my conscience, reviewed all that I had done, and asked myself whether I had not failed in some duty, whether some one might not have reason to complain of me. It was in this way that I succeeded in obtaining a knowledge of myself, and in ascertaining what there was in me that needed reforming. He who, every evening, should thus recall all the actions of the day, asking himself whether he has done ill or well, and praying God and his guardian angel to enlighten him, would acquire great strength for self-improvement, for, believe me, God would assist him. Ask yourself these questions; inquire of yourself what you have done, and what was your aim in acting in such and such a manner; whether you have done anything that you would blame in another; whether you have done anything that you would be ashamed to avow. Ask yourself also this question:—' If it pleased God to call me back, at this moment, into the other life, should I, on returning into the world of spirits, in which nothing is hidden, have to dread the sight of any one?' Examine what you may have done, first, against God; next, against your neighbour; and lastly, against yourself. The answers to these questions will either give repose to your conscience, or show you some moral malady of which you will have to cure yourself.

"Do what I used to do during my life on earth. At the end of each day, I examined my conscience and reviewed everything I had done. I asked myself whether I had failed in any duty or given anyone reason to complain about me. In this way, I came to know myself and discover what I needed to change. "Each evening, recall everything you have done that day and ask yourself whether you have done wrong or right. Pray to God and your guardian angel to enlighten you. You will gain great strength to improve yourself, for, believe me, God will help you. Ask yourself what you have done and what you intended by acting as you did. Have you done anything you would blame someone else for doing? Have you done anything you would be ashamed to admit? "Ask yourself this too: 'If God chose to call me back to the next life at this moment, would I dread seeing anyone? Would I fear meeting anyone when I returned to the world of spirits, where nothing is hidden?' Examine what you may have done, first against God, then against your neighbor, and finally against yourself. Your answers will either give you peace of conscience or reveal a moral ill you need to cure."

"Self-knowledge is, therefore, the key to individual improvement; but, you will ask, ' How is one to judge one's self? Is not each man subject to the illusions of self-love, which diminish his faults in his own eyes and find excuses for them? The miser thinks himself to be merely practising economy and foresight; the proud man thinks his pride to be only dignity.' This is true, but you have a means of ascertainment that cannot deceive you. When you are in doubt as to the quality of any one of your actions, ask yourself what would be your judgment in regard to it if it were done by another? If you would blame it in another, it cannot be less blamable when done by you, for God's justice has neither two weights nor two measures. Endeavour also to learn what is thought of it by others; and do not overlook the opinion of your enemies, for they have no interest in disguising the truth, and God often places them beside you as a mirror, to warn you more frankly than would be done by a friend. Let him, then, who is firmly resolved on self-improvement, examine his conscience in order to root out his evil tendencies, as he roots out the weeds from his garden; let him, every night, cast up his moral accounts for the day, as the tradesman counts up his profit and loss; he may be sure that the former will be a more profitable operation than the latter. He who, after this footing up of his day's doings, can say that the balance of the account is in his favour, may sleep in peace, and fearlessly await the moment of his awaking in the other life.

"Self-knowledge is therefore the key to improving yourself. But you will ask, 'How can anyone judge themselves? Isn't everyone subject to the illusions of self-love, which make their faults seem smaller and excuse them? The miser thinks he is merely being thrifty and preparing for the future. The proud man thinks his pride is only dignity.' This is true, but you have a way to judge that cannot deceive you. When you doubt whether an action is right, ask yourself how you would judge it if someone else did it. If you would blame someone else for it, it cannot be any less blameworthy when you do it. God's justice does not use one standard for one person and another for someone else. Also try to learn what others think of your action. Do not overlook the opinion of your enemies, because they have no reason to hide the truth. God often places them beside you as a mirror, to warn you more frankly than a friend would. So anyone firmly resolved to improve should examine their conscience to root out evil tendencies, just as they would pull weeds from a garden. Each night, they should review their moral account for the day, as a merchant calculates profit and loss. They can be sure that reviewing their moral account will be more profitable. After reviewing the day's actions, a person who can say the balance is in their favor may sleep in peace. They can await the moment of awakening in the other life without fear.

"Let the questions you address to us be clear and precise, and do not hesitate to multiply them; you may well devote a few minutes to the securing of a happiness that will last for ever. Do you not labour every day with a view to insuring repose for your old age? Is not this repose the object of your desires, the aim that prompts your endurance of the fatigues and privations of the moment? But what comparison is there between a few days of rest, impaired by the infirmities of the body, and the endless rest that awaits the virtuous? And is not this latter worth the making of a few efforts? I know that many will say, 'The present is certain, and the future uncertain;' but this is precisely the error we are charged to remove from your minds, by showing you your future in such a way as to leave no doubt in your minds concerning it. This is why, having begun by producing phenomena calculated to arrest your attention through their appeal to your senses, we now give you the moral teachings that each of you is charged to spread abroad in his turn. It is to this end that we have dictated The Spirits' Book."

"Ask us clear and precise questions, and do not hesitate to ask many of them. You can surely spend a few minutes securing happiness that will last forever. Don't you work every day to ensure rest in your old age? Isn't that rest what you desire and what makes you endure today's hardships and sacrifices? But how can a few days of rest, marred by physical infirmities, compare with the endless rest awaiting the virtuous? And isn't that endless rest worth a little effort? I know that many will say, 'The present is certain, and the future uncertain.' But that is precisely the error we are charged with removing from your minds. We will do so by showing you your future in a way that leaves you no doubt about it. We began by producing phenomena designed to catch your attention by appealing to your senses. Now we give you moral teachings that each of you is charged with spreading in turn. It is for this purpose that we have dictated The Spirits' Book."

Saint Augustine.

Saint Augustine.

Many of the faults we commit are passed over by us unperceived. If, following the advice of Saint Augustine, we interrogated our conscience more frequently, we should see how often we have done wrong without being aware of it, because we have failed to scrutinise the nature and motive of our acts. The interrogative mode of self-examination is more precise than the mere vague admission of a standard of rectitude which we too often fail to apply in detail to our own actions. It compels us to give to ourselves, in regard to the quality of those actions, categoric answers, by "Yes" and "No," that leave us no room for equivocation, and that constitute so many personal arguments addressed to our innermost selves, so many returns which aid us to compute the sum of the good and evil that are in us.

We fail to notice many of the faults we commit. If we examined our conscience more often, as Saint Augustine advised, we would see how often we have done wrong without realizing it. This happens because we have not carefully examined the nature and motives of our actions. Asking ourselves questions is a more precise way to examine ourselves than vaguely accepting a standard of right conduct. Too often, we fail to apply that standard to the details of our own actions. Questions force us to give clear "Yes" and "No" answers about the quality of our actions. These answers leave no room for evasion. Each is an argument addressed to our innermost selves, an account that helps us add up the good and evil within us.