You are in:
GENESIS THE MIRACLES AND THE PREDICTIONS ACCORDING TO SPIRITISM > GENESIS > CHAPTER III - GOOD AND EVIL > Instinct and Intelligence > 15
15. In this set of ideas one must go still farther; for this theory, however rational it may be, does not solve the difficulties of the question.
If one observes the effects of instinct, one remarks, in the first place, a unity of view, and, as a whole, a certainty of results which ceases to exist when instinct is displaced by free intelligence. Moreover, in the appropriation of instinctive faculties, so certain and so constant in the needs of every creature, one recognizes a profound wisdom. This unity of sight could not exist without a unity of thought. Consequently, by the multiplicity of acting causes, or by following the progress which is always accomplished by individual intelligences, there is between them a diversity of operation and of will wholly incompatible with this so perfectly harmonious a unity produced since the beginning of time, and in all places with a regularity and mathematical precision never at fault. This uniformity in the result of instinctive faculties is a fact which forcibly implies unity of cause. If this cause were inherent in every individuality, there would be as many varieties of instincts as of individuals from the plant to man. A general uniform and constant effect must have a general uniform cause. An effect revealing wisdom and providence must result from a wise and provident cause. A wise and provident cause being necessarily intelligent, cannot be exclusively material.
As we find not in created beings, incarnated or discarnated, the necessary qualities to produce such a result, it is necessary to go higher, - that is, to the Creator himself. The reader is referred to the explanation given of the means whereby one can conceive of providential action (chap. II, n°24). If one imagines all beings permeated with the divine effluence, severely intelligent, he will comprehend the provident wisdom and unity of sight which presides in all the instinctive movements conducing to good of each individual. This solicitude is so much the more active as the individual has fewer resources within himself, due to his possession of intelligence. This is why it shows itself in a greater and more absolute degree in animals than in men.
In the light of this theory one understands that instinct is always a sure guide; the maternal instinct, the noblest of all; that which materialism lowers to the level of attractive forces of matter, finds itself re-enthroned and ennobled. Reason readily perceives that it is not desirable that it should be delivered over to the capricious action of that intelligence known as free will. Through the maternal organism God himself watches over his newly born creatures.
If one observes the effects of instinct, one remarks, in the first place, a unity of view, and, as a whole, a certainty of results which ceases to exist when instinct is displaced by free intelligence. Moreover, in the appropriation of instinctive faculties, so certain and so constant in the needs of every creature, one recognizes a profound wisdom. This unity of sight could not exist without a unity of thought. Consequently, by the multiplicity of acting causes, or by following the progress which is always accomplished by individual intelligences, there is between them a diversity of operation and of will wholly incompatible with this so perfectly harmonious a unity produced since the beginning of time, and in all places with a regularity and mathematical precision never at fault. This uniformity in the result of instinctive faculties is a fact which forcibly implies unity of cause. If this cause were inherent in every individuality, there would be as many varieties of instincts as of individuals from the plant to man. A general uniform and constant effect must have a general uniform cause. An effect revealing wisdom and providence must result from a wise and provident cause. A wise and provident cause being necessarily intelligent, cannot be exclusively material.
As we find not in created beings, incarnated or discarnated, the necessary qualities to produce such a result, it is necessary to go higher, - that is, to the Creator himself. The reader is referred to the explanation given of the means whereby one can conceive of providential action (chap. II, n°24). If one imagines all beings permeated with the divine effluence, severely intelligent, he will comprehend the provident wisdom and unity of sight which presides in all the instinctive movements conducing to good of each individual. This solicitude is so much the more active as the individual has fewer resources within himself, due to his possession of intelligence. This is why it shows itself in a greater and more absolute degree in animals than in men.
In the light of this theory one understands that instinct is always a sure guide; the maternal instinct, the noblest of all; that which materialism lowers to the level of attractive forces of matter, finds itself re-enthroned and ennobled. Reason readily perceives that it is not desirable that it should be delivered over to the capricious action of that intelligence known as free will. Through the maternal organism God himself watches over his newly born creatures.