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The Spiritist Review - Journal of Psychological Studies - 1859 > July
July
Parisian Society of Spiritist StudiesSpeech given at the closing of the social year 1858-59
Ladies and Gentlemen, At the time of expiration of your social year, allow me to present a short summary of the status and works of the Society.
You know its origin. It was formed without a pre-established design, without a preconceived project. A few friends gathered at my house in a small group; step-by-step those friends asked me for permission to introduce their friends. There was no president then. Those were intimate gatherings, of eight to ten people, as there are to the hundreds in Paris and elsewhere. It was natural that I had the direction of what happened at my house, as a consequence of being the owner and of the studies that I had carried out, which gave me certain experience in the matter.
The interest produced by those meetings increased, although we did not get involved but with serious things. The number of attendees grew gradually, one by one, and my modest living room was no longer adequate to an assembly, becoming insufficient. It was then that some among you proposed that we should look for another place, a more adequate, and that we should pool resources in order to cover for the expenses, since they did not think that it was fair that I would take care of everything as of up until that moment.
Ladies and Gentlemen, At the time of expiration of your social year, allow me to present a short summary of the status and works of the Society.
You know its origin. It was formed without a pre-established design, without a preconceived project. A few friends gathered at my house in a small group; step-by-step those friends asked me for permission to introduce their friends. There was no president then. Those were intimate gatherings, of eight to ten people, as there are to the hundreds in Paris and elsewhere. It was natural that I had the direction of what happened at my house, as a consequence of being the owner and of the studies that I had carried out, which gave me certain experience in the matter.
The interest produced by those meetings increased, although we did not get involved but with serious things. The number of attendees grew gradually, one by one, and my modest living room was no longer adequate to an assembly, becoming insufficient. It was then that some among you proposed that we should look for another place, a more adequate, and that we should pool resources in order to cover for the expenses, since they did not think that it was fair that I would take care of everything as of up until that moment.
However, in order to gather regularly, beyond a certain number of
persons and in a different place, it was necessary to comply with the legal
requirements, have regulations, and consequently, a formal president.
Finally, it was necessary to constitute a society. It was what happened,
with the agreement of the authorities whose benevolence has not failed
us. It was also necessary to give a methodic and uniform direction to the
works, so that you thought appropriate to assign to me the work I was
already doing in my house, in our private sessions.
I dedicated to my functions, that I can call laborious, all the accuracy
and devotement that I was capable of doing. From the administrative
point of view I endeavored to maintain the sessions in a rigorous order,
ensuring a serious character, without which the prestige of the serious
assembly would have soon disappeared. Now that my task is over and
that the kickoff has been given, I must communicate to you the resolution
I have made to resign, for the future, to any function in the Society,
even the one of director of studies. I don’t ambition any title but that of
a simple regular member, with which I will always feel happy and honored.
The reason for my decision resides in the multiplicity of my duties
which increase daily, given the size of my network of contacts and also
because, besides the work you know, I prepare other more considerable
publications that require laborious studies, which will take no less than
ten years.
Well, the Society’s activities take a lot of my time in the preparation,
coordination and final editing of the material. Furthermore, they also
require an assiduity that sometimes interferes with my personal activities,
making it indispensable an almost exclusive dedication to what you have
assigned me. That is the reason, ladies and gentlemen, that made me take
the word so often, in several of those occasions regretting the fact we were
deprived from the lights of distinguished and enlightened members. It has
been since some time now that I wanted to resign from my functions. On several occasions I have explicitly indicated such desire here, as well as in
private, to several colleagues, notably to Mr. Ledoyen.
I would have done it earlier, not afraid of causing inconvenience to
the Society by leaving in the middle of the year, but that could give the
impression of defection. We needed not to give that pleasure to our critics.
I then had to carry my task to the end. However, now that such motives
no longer exist, I promptly communicate my resolution to you, so as not
to preclude you from making the choice you must. It is only fair that each
one may share the honors and duties.
The Society has seen its importance grow rapidly in one year. The
number of regular members tripled in a few months. You have multiple
corresponding members in the two continents and the number of inperson
observers is beyond the possible limit, had we not established the
strict observation of the regulations as a threshold. You have noticed the
presence of the highest social dignitaries and many distinguished figures
among the latter ones. The hurry in requesting admission to your sessions
demonstrates the interest there is on attending them, despite the absence
of any experimentation aiming at satisfying curiosity, and even perhaps
due to its simplicity. If not all of them leave here convinced, what would
actually be wishing for the impossible, the serious persons, those who
do not come with a preconceived demeaning idea, those take home such
an impression about the seriousness of your works that predisposes them
to study these questions even further. As a matter of fact, we should not
but applaud the restriction in the admission of strangers. Thus, we avoid
a crowd of inconvenient curiosity. The steps you have taken to limit the
admission of strangers to certain meetings, saving the others exclusively
to the members of the Society, resulted in more freedom to your studies,
which could have been impaired by the presence of non-initiated persons
of uncertain sympathy.
Such restrictions will seem very natural to those who know the objective
of our institution and who know that we are, before anything, a
Society of studies and research and not a vehicle of propaganda. That is
why we do not admit in our ranks those who would make us waste our time in endlessly repeated elemental demonstrations, for not having the
first notions of the science.
No doubt we all wish the propagation of the ideas that we profess
since we all consider them useful and each one of us contributes towards
that. We know, however, that conviction can only be acquired through
continuous observation and never by some isolated facts, without continuity
and reasoning, against which incredulity may always raise objections.
One will say that a fact is always a fact. It is an unbreakable argument,
no doubt, as long as it is not disputed or disputable. When the fact is
beyond the limits of our own ideas and knowledge, at first sight it seems
impossible. The more extraordinary the fact is, the more objections it
raises. That is why they are contested. The person who probes the causes
and finds them also finds the basis and the very reason for the existence
of the fact; understands its possibility and since then no longer rejects it.
Many times a fact is only intelligible through its connection to other facts.
Taken in isolation it may seem strange, incredible and even absurd. But if
it is one link of the chain, if it has a rational basis, if it can be explained,
all anomalies will disappear.
Well, in order to understand such connection, to comprehend the
whole to which we are led from consequence to consequence, it is necessary
with all things – and perhaps even more with Spiritism – a series of
rational observations. Reason is thus a powerful element of conviction,
today more than ever, since the positive ideas lead us to know the why and
the how of each and everything.
We are impressed by the persistence of the incredulity in matters of
Spiritism, from people who have witnessed facts, whereas others who have
not seen are firm believers. Should we say that these are superficial, who
accept everything they are told without examination? It is much to the
contrary. The former have seen but do not understand; the latter have not
seen but understand, and understand because they reason.
The suite of reasons on which the facts are supported constitutes the
science, a still imperfect science, that is true, whose apex nobody pretends
to have been reached, but nevertheless it is a science in its beginning and your studies support the research on everything which can broaden and
establish that science.
This is what is important to be well known outside this room, making
no mistake with respect to our objectives so that when people come here
they do not expect to see a spectacle given by the spirits. Curiosity has a
limit. When it is satisfied it looks for another distraction. The one who
does not stop at the surface, who sees beyond the material effect, always
finds something to learn. Reason is an endless, boundless source to them.
Our line of conduct could not be better delineated than by the remarkable
words addressed to us by the spirit of St. Louis, words which we should
never forget:
“They mocked the turning tables but will never mock the philosophy,
the wisdom and the charity that shine from the serious communications.
May it be seen somewhere else, may it be heard somewhere else, but may
there be understanding and love among you.
”
The expression “may there be understanding among you” contains a
whole teaching. We need to understand and we endeavor to understand since
we don’t want to believe like the blind. Reasoning is the light that guides
us. But reason of an individual only may divert. That is why we wanted to
gather in a Society so that we can mutually clarify one another through the
reciprocal support of our ideas and observations. From that point of view
we are similar to all other scientific institutions and our works will produce
more serious proselytes than if we spent our time making the tables turn and
rap. We would soon be fed up with that. Our thought requires a more solid
food. That is why we try to penetrate the mysteries of the invisible world,
whose first signs are those elemental phenomena. Do people who can read
have fun by endlessly repeating the alphabet? It is possible that we might
have more influx of curious people, succeeding in our sessions like images
from a dynamic scenery. But those curious people who could not acquire
an improvised conviction by seeing phenomena inexplicable to them, who
would judge without investigating further, would rather be an obstacle to
our works. That is why, not wishing to deviate from our scientific character,
we keep away anyone who come to us without a serious objective.
Spiritism has so grave consequences; it touches questions of such a
reach; gives the key to so many problems; it finally offers such a profound
philosophical teaching that compared to it all, a turning table is a purely
childish thing.
The observation of facts, without thought, we were saying, is insufficient
to lead to a complete conviction. We could call lighthearted
anybody who would declare to be convinced by a fact that was not understood.
Such a system, however, has another inconvenience which must be
pointed out and that each one of us may testify: it is the experimentation
mania, as a natural consequence of the above.
Whoever observes a spiritist fact without having studied all its implications
generally does not see more than the material fact. Then assess it
from the standpoint of their own ideas, not considering that outside of the
common laws there might be unknown laws. Judge to be able to maneuver
with the fact at will; imposes conditions and will not be convinced,
as they say, if the fact does not repeat in a given fashion, rather than in
another one. Imagine that one can carry out experiences with the spirits as
one does with the electrical battery. By not knowing their nature and how
they react, since those were not studied, thinks that one can impose their
will on those phenomena, imagining that they must act responding to a
simple signal, for the simple pleasure of having them convinced. Because
one is prepared to listen to them for fifteen minutes, one supposes that
they should remain at their services.
These are mistakes not incurred by those who take the time to investigate
further. They know the obstacles and do not ask for the impossible.
Instead of trying to convince the spirits from their own point of view,
something to which the spirits do not voluntarily submit to, they position
themselves on the standpoint of the spirits, with which the phenomena
change their aspects. In order to get there, one needs patience, perseverance
and strong will power, without which nothing is achieved.
The one who really wants to know does need to submit oneself to the
thing itself, not otherwise wanting it to submit to his conditions.
That is why the Society is not given to experimentations that would
not yield result, since it is aware from experience that Spiritism, as any
other Science, cannot be understood in a flash and in a few hours. As
a serious Society, it does not wish to deal but with serious persons, who
understand the duties imposed by such study, as long as one consciously
wishes to do that. The Society does not recognize as serious those who
say: Let me see a fact and I will be convinced.
Does it mean that we neglect the facts?
It is much to the contrary, since our whole science is based on facts.
We investigate with interest every fact that offers matter for study or confirms
the admitted principles. The only thing I want to say is that we
waste no time in reproducing the facts that we already know, in the same
way that a physicist does not enjoy repeating endlessly the experiments
which teach him nothing new. We focus our investigations on everything
that may illuminate our paths, preferring the intelligent communications,
source of the Spiritist Philosophy and whose boundless field is much ampler
than the purely material manifestations, which are of momentary
interest only.
Two equally publically announced and practiced systems are presented
regarding the mode by which the spiritist communications are received:
some prefer to wait for the spontaneous communications; others
provoke them through a direct appeal to this or that spirit. The former
pretend that in the absence of control to establish the identity of the spirits,
then waiting for their good will, we are less exposed to be led to err.
Since the spirit speaks it is because he is present and wants to talk, whereas
we would not be certain that the one we evoke could come and respond.
The latter object, allowing the first one who shows up to speak, would
be the same as opening the door to the good as well as to the bad spirits.
The uncertainty in the identity is not a serious objection, since we frequently
dispose of means of ensuring that, and such a confirmation, besides,
is object of a study related to the principles of the science. The spirit
who communicates spontaneously is almost always limited to generalities whereas the framed questions establish a more positive and constructive
picture.
As for ourselves, we only condemn the exclusivity of systems. We
know that excellent things are obtained in a way or another. If we prefer
the second it is due to the fact that experience teaches us that the mystifying
spirits do not refrain from painting themselves with respectable
names, as much as in the evocations. They even have more room for maneuvering
whilst with the questions we easily dominate them, not counting
on the fact that the questions have an invaluable utility in the studies.
It is to this mode of investigation that we owe the amount of observations
collected daily, allowing us to penetrate more deeply into these extraordinary
mysteries. The more we advance, the more the horizons open up,
thus showing how vast is the field that we must harvest.
The numerous evocations that we made allowed an investigative eye
over the invisible world, from one end to the other, from what there is of
most insignificant to the most sublime. The uncountable variety of facts
and characters that sprouted from those studies, carried out in profound
calmness, with continuous attention and prudent circumspection of serious
observers, opened up the arcane of this new world to us.
The order and the method applied into all of your researches were
indispensable elements to the success.
In fact, you know from experience that it is not enough to call the
spirit of this or that person, at random. The spirits do not come like
that, at our will or caprice, and do not answer to everything that we are
led to ask them by our own fantasies. In order to deal with the beings
from beyond the grave, one needs skills and language adequate to their
nature; to their moral qualities; to their degree of intelligence; to the position
they occupy. We must be dominant or be submissive with them,
according to the circumstances; show compassion to those who suffer;
be humble and respectable with the superior ones; firm with the bad
and stubborn ones that only dominate those who complacently listen
to them. Finally, it is necessary to know how to methodically formulate
and structure the questions, so as to obtain more explicit answers; capture from the answers the nuances that sometimes are characteristic
traces, important revelations, escaping the superficial, inexperienced or
occasional observer.
The mode of conversation with the spirits is thus a true art that requires
tact, knowledge about the terrain where we step onto, somehow
constituting the practical Spiritism. Conveniently guided, the evocations
may teach a lot. They offer a powerful element of interest, morality and
conviction. Element of interest since they allow us to know the state of the
world which awaits for us all, from which sometimes we have an extravagant
idea; morality since we can see, by analogy, our future condition;
conviction since we have in these private conversations the manifesting
proof of the existence and individuality of the spirits, which are nothing
else but our own souls, detached from the dense matter.
As long as your general opinion about Spiritism is formed, you have
no need to found your convictions on the material proof of the physical
manifestations. On another hand, advised by the spirits, you wanted to
limit yourselves to the study of the principles and moral issues, without
neglecting, however, the examination of the phenomena that may support
the search for the truth.
The systematic criticism condemned upon us for accepting too easily
the doctrines of certain spirits, particularly those related to scientific questions.
Those persons show, for that very reason, that they do not know the
true scope of the Spiritist science, nor the one to which we proposed, thus
giving us the right of returning their criticism for the lightheartedness in
their judgment.
One cannot certainly teach you the reservation with which we must
receive everything that comes from the spirits. We are far from accepting
all that they say as articles of faith. We know that there are all nuances of
knowledge and moral among them. For us they form a whole population
which presents varieties a hundred times greater than the one we notice
among men. What we want is to study that population; to get to know
and understand it. For that we study the individualities; we observe the
subtle differences; we try to identify the distinct traces of their customs, culture, habits and characters. Finally, we want to identify ourselves, as
much as possible, with the state of that world.
Before we move into a dwelling we like to know how it is; if we will be
comfortable there. We want to know the habits of the neighbors; the kind
of society that we will participate. Well then! It is our future dwelling.
The spirits allow us to know the habits of the people in whose environment
we are going to live.
However, as among us there are ignorant and shortsighted people
that have an incomplete idea about our material world and its environment,
all strange to them, so are the spirits of limited moral horizon, who
cannot comprehend the broad picture and are still under the domain of
prejudices and systems. Those cannot, as a consequence, instruct us about
everything that is related to the spiritual world, in the same way that a
peasant could not do it with respect to the high society of Paris or to the
scientific world. It would then be a sad assessment of our reason if thought
that we listen to every spirit as if they were oracles.
The spirits are what they are and we cannot alter the order of things.
As not all of them are perfect we do not accept their words but with reservation
and never with a childish. We assess, compare and derive conclusions
from what we observe. Even the mistakes of the spirits are teachings
to us, since we do not resign to our own discernment.
These observations equally apply to all scientific theories that the spirits
may give. It would be too easy if all we needed were to interrogate them
to find the complete science and discover all technological secrets. We do
conquer science but after hard work and research. The mission of the spirits
is not to free us from that obligation. We do know, besides, that not all
spirits know everything and that among them there are also pseudo-wise
spirits, as there are among us, who think to know what they don’t, talking
about what they ignore with the most unperturbed audacity.
A spirit could then say that it is the Sun and not the Earth that turns.
His theory would not be more exact just because it came from a spirit.
Thus, may those who attribute to us such a puerile credulity know that
we take the opinion issued by a spirit as a personal opinion; that we do not accept it but after having submitted it to the control of logic and the
means of investigation offered by the Spiritist science itself, means known
by all of you!
Such is, ladies and gentlemen, the aim proposed by the Society. It is
not up to me, for sure, to tell you, although it pleases me to recall it here,
so that if my words have a repercussion out there, may anybody make
no mistake with respect to its true meaning. As for myself, I feel happy
having only had to follow you in this serious path that elevates Spiritism
to the heights of the philosophical sciences. Your works have already produced
fruits, however, those which will still be produced later are incalculable,
as long as – and I have no doubts about that – you keep the adequate
conditions in order to attract the good spirits to your environment.
The support of the good spirits, this is in effect the condition without
which one cannot expect the truth. Well, that support depends on us. The
first of all conditions to deserve their sympathy is privacy and purity of
intentions. The serious spirits go wherever they are seriously called, with
faith, fervor and trust. They do not like to be used in experiments, or to
provide spectacles. On the contrary, they like to instruct those who interrogate
them without preconceived ideas. The frivolous spirits, who make
fun of everything, go everywhere and preferably to places where they have
the opportunity to mystify. The bad ones are attracted by evil thoughts,
and by evil thoughts we must understand all those that do not comply
with the principles of the evangelical charity. Thus, whoever may bring to
a meeting feelings which are contrary to those precepts, carry along spirits
who wish to spread perturbation, disagreement and hostility.
The communion of thoughts and feelings towards the good is thus a
crucial condition and it is not possible to find that communion in a heterogeneous
environment, where inferior passions have access, like pride,
envy and jealousy, passions always revealed by the malevolence and acrimony
of the language, however thick the hiding veil may be, with which
one attempts to disguise them.
This is the Spiritist Science 101. If we want to close the door of this
room to the evil spirits, than we need to start by closing the door of our hearts and let us avoid anything that may empower them against us. Had
the Society one day become a toy in the hands of the deceiving spirits it
would be for the fact that they were attracted to it! Attracted by whom? By
those in whom they find echo, since they only go where they know they
are going to be heard. We all know the proverb: “Show me your company
and I will tell you who you are.” We can parody it with respect to our
sympathetic spirits, by saying: “Tell me what you think and I will tell who
your spiritual companies are.”
Well, thoughts are translated into actions. If we admit that discord,
pride, envy and jealousy cannot be inspired but by bad spirits, those
who would bring elements of disharmony here would attract obstacles,
with which they would indicate the nature of their hidden satellites.
Then we could only regret their presence in the heart of the Society.
God willing – so I hope – this will never happen, and also supported
by the good spirits, if we make ourselves favorable to them, the Society
will consolidate by both the deserved consideration and by the utility
of its works.
If we were only aiming at experiences for the satisfaction of our curiosity,
the nature of the communications would be more or less indifferent,
considering that we would only see in them what they are. However, since
we are not looking for entertainment to us or to the public, but true communications
is what we really want, we do need the sympathy of the good
spirits for that, a sympathy that can only be conquered by those who keep
the bad spirits away by the sincerity of their hearts.
Saying that the frivolous spirits have never meddled among us, in order
to cover for any vulnerability from our side, it would be too much presumption
of perfection. The superior spirits can even allow that to happen
in order to test our perspicacity and our zeal in the search for the truth.
Our reasoning, however, must keep us on guard against the traps that can
be set against us, providing the means of avoiding them in all cases.
The objective of the Society is not only the research on the principles
of the Spiritist science. It goes further. It also studies their moral consequences since it is particularly on those consequences that its true
utility resides.
Our studies teach us that the invisible world that surrounds us
interacts constantly with the visible world, being one of the forces of
nature. Wouldn’t that be the key to many problems to get to know
the effects of such an occult force, which dominates and subjugates
us, irrespective of our will; the explanation of a number of facts that
go unnoticed? If those effects can be dismal, knowing the cause of
the problem wouldn’t be a means of avoiding them, as the knowledge
about the properties of electricity has given us the means of mitigating
the disastrous effects of lightning? If we then succumb we cannot
complain but about ourselves, once ignorance will not serve us as an
excuse. The danger lies with the empire that the bad spirits exert onto
people, which is not only a bleak thing from the point of view of the
mistaken principles that they can propagate, but also from the point
of view of the interests of the material life. Experience tells that we
are never left unpunished under the domination of the bad spirits,
for their intentions can never be good. One of their tactics to achieve
their aim is discord since they know well that they can easily dominate
whoever has no support. Thus, their first action when they want to
control someone is to inspire mistrust and isolation, so that nobody
can unmask them by clarifying the person giving sound advices. Once
in control, they can fascinate the person with seducing promises; subjugate
by flattering their inclinations, taking advantage of any weak
spot which they may find, making that person feel the bitterness of
deception later; hurt in their relationships; humiliated in their pride
and, many times, elevate that person for a split second, only to be left
alone on a free fall from a higher position.
Those are, ladies and gentlemen, the things that we learned from the
examples that unfolds every time before our eyes, both in the world of
the spirits and in the corporeal world, circumstance that we can use to
ourselves, at the same time trying to make it useful to others.
Nevertheless, some will ask if we are not going to attract the bad spirits
by the evocation of people who were the scum of society.
No, because we never suffer their influence. There will only be danger
when it is the spirit that imposes itself; never when we impose to the spirit,
though. Know this that such spirits do not attend your call unless they are
constrained and forced; that generally feel so much awkward in your environment
that are always in a hurry to leave. Their presence is a study to us, for it
is necessary to see everything in order to know. The doctor cannot reach the
summit of knowledge without probing the most difficult situations.
The doctor comparison is so appropriate when you consider what we
have done to cure the suffering and alleviated pain from a spiritual perspective
Our duty is to present ourselves charitable and benevolent towards the
beings from beyond the grave as we do our fellow human beings.
Ladies and gentlemen, I would personally feel extraordinarily privileged
had I been exempted from criticism. We cannot be in this situation
without being exposed to the darts of those who do not think as we do.
There are, however, two kinds of criticism: one that is malevolent, acerbic,
poisoned, in which jealousy betrays itself in every word; the other that
aims at the sincere search for the truth, has absolutely diverse characteristics.
The first one only deserves disdain. I have never bothered with that.
It is only the other one that is arguable.
Some people said that I was too precipitated with the spiritist theories;
that time was not right to establish them, since the observations were not
complete.
Allow me a few words about the subject.
There are two things to consider with respect to Spiritism: the experimental
part and the philosophical or theoretical part.
Abstraction made of the teachings of the spirits; I ask if I don’t have
the right to imagine, as many others do, a philosophical system. Isn’t the
field of opinions open to everyone? Why then I cannot bring about my
own ideas? It is up to the public to judge if it makes sense or does not.
But that theory, instead of conferring me any merit, if any, I declare
that it comes entirely from the spirits.
Q - Be it, some will say, but that is too much.
A - Those who pretend to give the key to the mysteries of
creation; unveil the principles of all things and the infinite nature
of God do not go further than I do, I who declare, in the
name of the spirits, that it is not given to man the investigation
of such things about which we can only make more or less likely
conjectures.
Q - You are moving too fast.
A - But would it be a mistake to be ahead of certain persons?
As a matter of fact, who is holding them back, preventing them
from walking?
Q - The facts are not sufficiently observed yet.
A - How come? Right or wrong I believe having observed
them sufficiently. Must I wait for the good will of those who are
behind? My publications block the way to nobody.
Q - Since the spirits may be wrong how can you be certain
that the spirits who gave you the instructions are not mistaken?
A - In fact, the whole question resides in that point, once the
objection of precipitation is too puerile. Well! I must say that my
confidence is founded on the truthfulness and superiority of the
spirits that instructed me. To begin with I will say that according
to their advice I accept nothing without control and examination.
I only adopt an idea when it seems logical, rational and in
agreement with the facts and observations, and as long as nothing
may seriously contradict it. My judgment, however, could not be
an infallible criterion. The approval I got from people that are
more enlightened than I am give me the first guarantee. But I
find another one not less preponderant in the character of the
communications, since I have been involved with Spiritism. It has
never – I can say – escaped a single of those words, of those signs
through which the inferior spirits always betray themselves, even
the smartest ones. They never intend domination; never wrong
advices or advices contrary to charity and benevolence; never ridiculous prescriptions. Far from that, I have only found great,
noble, sublime thoughts, exempt from greed and petty feelings.
In one word, their relationship with me, both in small as well as
in great things, have always been such that had it been a man who
was talking to me I would consider him the best, the wisest, the
most prudent, the most moralized and enlightened person.
Ladies and gentlemen, these are the reasons for my confidence, reinforced
by the identity of the teachings given to a large number of other people,
before and after the publication of my books. The future will tell if I
am right or wrong. Meanwhile I believe to have helped the progress of
Spiritism, by carrying some bricks to the building. By showing that the
facts may be based on reason I would have contributed to make it leave
the path of frivolous curiosity, making it enter the serious road of demonstration,
the only one capable of satisfying people who think and who do
not stay on the surface of things.
I finish, ladies and gentlemen, by the quick scrutiny of a current issue.
It is about other societies that would supposedly wish to rival with
ours.
Some say that one of them already counts on 300 members and that
it has considerable financial resources. I want to believe it is not swaggering,
so much not commendable to the spirits who may have given rise to
that as to those who echoed it. If it is a reality we sincerely congratulate
them, as long as it obtains the required unity of feelings to frustrate the
influence of the bad spirits and consolidate its existence.
I completely ignore the elements of the society or societies that they
say are forming. I will only make a general observation.
There are in Paris, as elsewhere, a number of private meetings, as
ours once was, where the spiritist manifestations are treated more or less
seriously, not to mention the United States where they happen in the
thousands. I know some in which the evocations occur under the best
conditions and where remarkable things are obtained. It is the natural
consequence of the increase in the number of mediums that develop everywhere, despite the sarcasm. The more we advance, the more such
centers multiply.
Spontaneously formed by a small number of elements and variables,
these centers have nothing of fixed or regular and do not constitute proper
societies. A regularly organized society requires conditions of vitality that
are completely diverse, as a consequence of the number of people which
form it, their stability and permanence. The first of those conditions is
the homogeneity of principles and the way of seeing things. Every society
that is formed by heterogeneous elements has the germen of dissolution.
We can consider it born-dead, whatever its objective: political, religious,
scientific or economical.
A spiritist society requires another condition – the assistance of the
good spirits – if we want to obtain serious communications, since from
the bad spirits, if we allow them to stand, we will not obtain but lies, deceptions
and mystification. That is the price of its own existence, because
the bad spirits will be the first agents of its destruction. They will gradually
undermine it, in case they do not destroy it up front.
Without homogeneity there will not be communion of thoughts thus
calmness and seclusion will not be possible. Well, the good spirits only present
themselves under those conditions. How can we find them in a meeting
where the beliefs are divergent, in which some do not even believe and, as
a consequence, the spirit of opposition and controversy incessantly dominates?
They only assist the ones who ardently wish to be instructed toward
the good, without second intentions, and not to satisfy a vain curiosity.
Wishing to form a spiritist society outside of those conditions would
be the same as giving proof of the most absolute ignorance regarding the
elemental principles of Spiritism.
Would we then be the only ones capable of forming them? It would
be very impertinent and even ridiculous for us to think so. Others can
certainly do what we have done. May other societies then deal with works
similar to ours, may they prosper and multiply. The more the better since
it will be a sign of progress of the moral ideas. This is even better if they
are supported and receiving good communications, a condition that we cannot pretend to have the sole privilege. As we aim at our personal instruction
and at the interest of the Spiritist science, may our society hide
no idea, no direct or indirect speculation, no ambition and may its existence
do not rest on questions of money. May other societies be considered
our sisters and not competitors! If we are envious then we will give
indication that bad spirits support us. If one of them is formed to rival
against us, with the preconceived idea of overcoming us, from its objective
it would be revealing the very nature of the spirits presiding over its
formation, since such a thought would not be good, nor charitable, and
the good spirits do not sympathize with the feelings of hatred, envy and
ambition.
As a matter of fact, we have an infallible means of not been afraid of
any rivalry. It has been given to us by St. Louis: May there be understanding
and love among you, he said. Let us then work in order to understand
one another. Let us fight the others but with charity and abnegation. May
the love to the neighbor be written in our flag and may it be our slogan.
With that we will dare the mockery and the influence of the bad spirits.
They may equal us with that respect and that will be better since they
are brothers that come close to us. It is up to us, however, to never be
overtaken.
But some may say: you have a way of seeing things that is not ours.
We cannot sympathize with principles that we do not admit because
nothing demonstrates that you are with the truth. I will then respond:
nothing demonstrates that you are more right than we are once you still
doubt and the doubt is not a doctrine. We can diverge in opinion about
certain points of the science without biting or stoning one another, which
would be unworthy and not much scientific. Do your research then, from
your side, as we have done from ours. The future will tell who is right. If
we are wrong we will not have the silly self-love of persisting on false ideas.
There are, however, principles about which we have the certainty of not
been mistaken: the love of righteousness, the abnegation, and the abjuration
of every feeling of envy and jealousy.
These are our principles with
which is always possible to sympathize without compromising. It is the bond that must unite all good individuals, whatever their divergence of
opinion. Only selfishness creates an unsurpassable barrier between them.
These are, ladies and gentlemen, the observations that I believed I
had to present when leaving the functions that you have assigned to me.
From the bottom of my heart I thank all of those who have given me their
testimonies of sympathy. Whatever happens, my life is dedicated to the
work that we have undertaken and I will feel happy if my efforts may help
it enter the serious path that is its essence, the only one that may safeguard
its future.
The objective of Spiritism is to improve those who understand it. Let
us try to set the example and show that the Doctrine is not a dead letter
to us. In one word, let us be worthy of the good spirits if we want their assistance.
The good is an armor against which all weapons of malevolence
will always break.
ALLAN KARDEC
Bulletin of the Parisian Society of Spiritist Studies
From now on we will regularly publish the report of the Society’s sessions.
We intended to do it starting from this current issue but the
excess of material forces us to postpone it to the next issue.
The members residing outside Paris and the corresponding members will then be able to follow the works of the Society. As for now we restrain ourselves by saying that despite Mr. Allan Kardec’s intention to resign to the Presidency, expressed in his closing speech on the occasion of the administrative renewal, he was unanimously reelected, minus one vote and a blank ticket.
He considered it to be an inconvenience to pursue his resignation, before such a flattering testimony. He has however accepted it conditionally, with the reservation that he will resign from his functions as soon as the Society has the condition to offer the presidency to someone whose name and social position are such that it will elevate the Society to a higher level. His wish was to dedicate all his time to the works and studies that he is currently carrying out.
The members residing outside Paris and the corresponding members will then be able to follow the works of the Society. As for now we restrain ourselves by saying that despite Mr. Allan Kardec’s intention to resign to the Presidency, expressed in his closing speech on the occasion of the administrative renewal, he was unanimously reelected, minus one vote and a blank ticket.
He considered it to be an inconvenience to pursue his resignation, before such a flattering testimony. He has however accepted it conditionally, with the reservation that he will resign from his functions as soon as the Society has the condition to offer the presidency to someone whose name and social position are such that it will elevate the Society to a higher level. His wish was to dedicate all his time to the works and studies that he is currently carrying out.
Family Conversations from Beyond the Grave
News from the WarThe government has allowed the apolitical newspapers to publish news about the war. Since the reports are abundant in all shapes and forms it would be useless to have them repeated here. The greatest news to our readers is the story from the other world. Although it has not been extracted from the official source of the Moniteur, it offers a no less interesting point of view to our studies. Thus, we thought of interviewing some of the glorious victims of the victory, assuming that we could extract some useful instruction from that exercise. Similar themes of studies, and particularly contemporary, cannot be found at any time. Because we did not know personally any of the participants of the last battle, we beseeched the spirits who assist us to send us someone. We even thought that the presence of strangers would be preferable compared to friends or relatives, taken by the emotion. After a positive answer we obtained the following communications.
THE ZOUAVE OF MAGENTA
FIRST CONVERSATION AT THE SOCIETY, JUNE 10TH, 1859
1. We beg our Almighty God to allow the spirit of a military deceased during the Battle of Magenta to come to communicate with us. - What do you want to know?
2. Where were you when we called you? - I wouldn’t know that.
3. Who warned you that we wanted to talk to you? - Someone wiser than me.
4. When you were alive did you doubt that the dead could come to communicate with the living ones? - No, not really.
5. What are the sensations that you experience by being here? - It gives me pleasure. You have great things to accomplish, I was told.
6. What was your regiment in the army? (Someone whispers: by the language it seems to be a Zuzu15) - Ah! You are right!
7. What was your position? - That of everybody else.
8. What was your name? - Joseph Midard.
9. How did you die? - Do you want to know all this without paying anything back?
10. Fortunately you have not lost your sense of humor. Tell us now, we will pay you later. How did you die? - From a plum that I got.
11. Were you upset with your death? - My word that I was not. I am okay here.
12. Were you aware of what was happening at the moment of your death? - No. I was so stunned that I could not believe.
NOTE: This is in agreement with what we have observed in the case of violent death. The spirit does not consider oneself dead given that his situation is not promptly realized. Such phenomenon can be easily explained. It is analogous to the somnambulists that do not believe that they are asleep. In fact, to the somnambulist the sleep is synonym of suspension of the intellectual faculties. Thus, as the somnambulist thinks he does not believe that he is asleep. It is only later that the fact will be accepted when the somnambulist is already familiarized with the meaning of that word. The same happens to a spirit who is unexpectedly surprised by a sudden death, when there is no preparation for the separation from the body. To the spirit, death is synonym of destruction, annihilation. Well, since the spirit sees, feels and thinks he understands that he is not dead. It is necessary some time for the spirit to recognize oneself.
13. The battle was not over when you died. Did you follow the events afterwards? - Yes, since as I have told you, I did not think that I was dead. I wanted to carry on bashing the other dogs17.
14. What was your sensation then? - I was delighted because I felt really light.
15. Could you see the spirits of your comrades leaving their bodies? - I did not think of that because I did not believe I was dead.
16. What happened to the crowd of spirits who lost their lives in the tumult of war? - I believe they did the same as I did.
17. The spirits who were fighting bloodthirstily, what did they do when they met in the world of the spirits? Did they still charge against one another? - Yes, for some time and according to their character.
18. Do you recognize yourself better now? - Yes, otherwise they would not have sent me here.
19. Could you tell us if among the spirits of the soldiers who died long ago was there still some who were interested in the outcome of the battle? (We begged St. Louis to help him with the answers so that they were as clear as possible, for our own enlightenment). - In large quantity. You should know that such battles and their consequences are prepared long before and that our adversaries would not have been involved in crimes, as they did, if they were not compelled to that for the reason of future consequences which you will get to know soon.
20. There should have been, in the battlefield, spirits interested in the Austrians’ success. Were there then two battlefields among them? - Evidently.
NOTE: Aren’t we seeing here the gods of Homer, some taking sides with the Greeks, others with the Trojans? Truly, what were those gods of paganism other than spirits that people from ancient times transformed into divinities? Aren’t we right when we say that Spiritism is a light that will clarify many mysteries, the key to numerous problems?
21. Did they exert any influence onto the combatants? - Very significant.
22. Can you describe to us how such influence was exerted?- In the same way that all influences are exerted from the spirits onto people.
23. What do you expect to do now? - Study more than I did in my last period.
24. Are you going to return as a spectator to the combats that are still to come? - I don’t know yet. I have affections that tie me up at the moment. However, I hope to be able to escape from time to time to have fun with the forthcoming beatings.
25. Which kind of affection is still keeping you? - An old and suffering mother who still cries for me.
26. I ask for your forgiveness regarding the thought that crossed my mind, with respect to the affection that keeps you. - No problem. I say silly things to make you laugh a little. It is natural that you do not take me in high account considering the mediocre regiment to which I belonged.
27. When you were among the spirits, did you hear the sounds of the battlefield? Did you see things as clearly as when alive? - In the beginning I lost sight of it but after a while I saw it much better because I could see all the tricks.
28. My question is did you hear the sound of the cannon shot? - Yes.
29. During the action, did you think about death and in what you would become in case you were killed? - I thought of what would happen to my mother.
30. Was it your first in the line of fire? - No, no. How about Africa?
31. Did you see the French entering Milan? - No.
32. Are you the only one here from those who died in Italy? - Yes
33. Do you think that the war will last long? - No. It is easy and not much meritorious to make that prediction.
34. When you see one of your officers among the spirits, do you still recognize him as your superior? - If he is, yes, otherwise, no.
OBSERVATION: In his simplicity and conciseness his answer is profound and philosophical. The moral superiority is the only one that stands in the spiritual world. Someone who did not have it on Earth, irrespective of his position, has in fact no superiority. There the officer may be below the soldier and the manager under the server. What a lesson to our pride!
35. Do you think about the justice of God and does it bother you? - Who would not think about that? Fortunately I do not have much to fear. I have redeemed a few frivolous deeds committed when I was a zuzu, as you say, through a few actions that God considered good.
36. When watching a combat, could you diverge a fatal shot aimed at one of your comrades, thus protecting him? - No. We cannot do that. God determines the instant of death. If it is supposed to happen, then nobody can change it in the same way that it would not hit that person had his time not come yet!
37. Do you see General Espinasse? - I haven’t seen him yet. But I do hope to see him soon.
SECOND CONVERSATION
June 17th, 1859
38. (Evocation) - Present! Firm! Avant!
39. Do you remember having come here eight days ago? - How could I forget?
40. You said you had not seen General Espinasse yet. How could you recognize him since he has not taken his uniform of General with him? - No, but I do know how he looks like. Besides, don’t we have several friends around us ready to tell us what the password is? Over here it is not like in the barracks. We are not afraid of bumping into someone and I assure you that it is only the rogue that stays alone.
41. What is your appearance here? - A Zuavo.
42. Supposing that we could do it, how would we see you? - Wearing a turban and the culottes.
43. Suppose you appear to us wearing the turban and the culottes. Where would you have gotten those clothes from, considering that you have left yours in the battlefield? - Now, now. I don’t know how it happens but I have a tailor who fixes that for me.
44. What are the culottes and turban that you wear made of? Do you have any idea? - No. That is the ragman’s job.
OBSERVATION: This question about the spirit’s outfit, as well as several others related to the same principle, were completely clarified through our observations carried out at the very heart of the Society. We will bring news about this subject in the next issue of our Review. Our good Zuavo is not sufficiently advanced to solve it alone. We needed the help of some circumstances that happened serendipitously, giving us the right lead.
45. Do you know why you can see us while we cannot see you? - I believe your glasses are weak.
46. Wouldn’t that be the same reason why you do not see the General in his uniform? - Yes, but he does not wear it every day.
47. When does he wear it then? - Come on now! When he is called to the palace.
48. Why are you dressed as a Zuavo here if we cannot see you? - Simply because I am still a Zuavo, even after eight years, and also because we keep such a form among the spirits for a long time. But that is only among us. You must understand that when we go to a different world, like the Moon or Jupiter, we don’t bother with all that make-up.
49. You talk about the Moon and Jupiter. Have you actually been there after your death? - No. You don’t follow me. We are informed about many things after death. Haven’t they explained to us several things about Earth’s problems? Don’t we know God and the other beings much better than fifteen days ago? With death the spirit goes through a metamorphosis that you cannot understand.
50. Have you seen the body left in the battlefield again? - Yes but it is not very nice.
51. Which impression has such a vision left on you? - Sadness.
52. Do you have any knowledge about your previous existence? - Yes but it is not glorious enough for me to brag about it.
53. Just tell me the kind of life you had. - A simple merchant of wild animals’ skin.
54. We thank you for your kindness in coming for the second time. - So long. This is enjoyable and I learn from it. Since I am well tolerated here I will gladly come back.
A High-Ranking Officer Killed in Magenta
Parisian Society of Spiritist Studies June 10th, 1859
1. (Evocation) - I am here.
2. Can you tell us how could you attend our appeal so promptly? - I was warned about your wishes.
3. Who warned you? - One of St. Louis’ envoys
4. Did you know about the existence of our Society? - You know that.
OBSERVATION: Indeed the officer in question helped with the registration of the Society
5. How did you see our Society when you helped to register it? - I was not completely decided but I I was actually inclined to believe. If it were not for the events that took place, I would certainly be instructed in your circle.
6. There are many celebrities who share the spiritist ideas but dare not to publicly confess them. Would it be desirable that influent people would openly hold that flag? - Patience, God wishes so and this time the expression does correspond to the truth.
7. From which influent side of society do you think that such an example will come? - From all classes. From some in the beginning but later from all classes.
8. From the point of view of the study, could you tell us if your ideas are more lucid than those of the Zouave who was here a few moments ago, although you died approximately at the same time? - Very much so. What he could tell you, indicating a certain elevation, was whispered to him. He is very good but very ignorant and a bit frivolous.
9. Are you still interested in the success of our army? - More than ever since now I am aware of the objective.
10. Can you define your thoughts? The objective has always been publicly acknowledged and in your position you should know it after all? - The objective established by God, do you know it?
OBSERVATION: One cannot ignore the seriousness and extent of that answer. When alive he knew people’s objective; as a spirit he sees what is providential in the events.
11. In general terms, what do think about wars? - I wish you progressed so rapidly as to make them impossible and useless.
12. Do you believe that such a day will come when the war will be impossible and useless? - Yes, no doubt. I can tell you that such a moment is not as distant as you may think although I am not giving you the hopes that you would see that.
13. At the time of death, did you promptly recognize yourself? - I recognized that almost immediately thanks to the vague notions I had about Spiritism.
14. Could you tell us something about Mr…. also deceased in the last battle? - He is still entwined with matter. It is harder for him to detach from it. His thoughts were not devoted to this side of life.
OBSERVATION: Thus, knowledge about Spiritism helps the detachment of the soul after death and abbreviates the period of perturbation that follows such separation. It makes sense since the spirit knew beforehand the world where he is now.
15. Did you watch your troops entering Milan? - Yes, with pleasure. I was amazed by the reception given to our troops, first out of patriotism but later for the expectation of the future.
16. As a spirit can you exert any influence over the strategic plans? - Don’t you believe that this has happened since the beginning and can’t you imagine by whom?
17. How come the Austrians gave up a strong hold like Pavia so rapidly? - Out of fear.
18. They are demoralized then? - Completely. Besides, if we influence ours in one direction you must think that another force acts upon them.
OBSERVATION: The intervention of the spirits in the events of life is unequivocal here. They pave the way for the accomplishment of God’s designs. The former peoples would have said that it is the wishes of the gods. We say that it is the works of the spirits under the commandment of God.
19. Can you give us your opinion about General Giulay as a soldier, leaving aside any nationalistic thought?- Poor, poor general!
20. Would you gladly return in case we called you? - I am at your service and I promise to come, even without your call. You must believe that the sympathy I had with you cannot but increase. Good-bye.
A High-Ranking Officer Killed in Magenta
Parisian Society of Spiritist Studies June 10th, 1859
1. (Evocation) - I am here.
2. Can you tell us how could you attend our appeal so promptly? - I was warned about your wishes.
3. Who warned you? - One of St. Louis’ envoys
4. Did you know about the existence of our Society? - You know that.
OBSERVATION: Indeed the officer in question helped with the registration of the Society
5. How did you see our Society when you helped to register it? - I was not completely decided but I I was actually inclined to believe. If it were not for the events that took place, I would certainly be instructed in your circle.
6. There are many celebrities who share the spiritist ideas but dare not to publicly confess them. Would it be desirable that influent people would openly hold that flag? - Patience, God wishes so and this time the expression does correspond to the truth.
7. From which influent side of society do you think that such an example will come? - From all classes. From some in the beginning but later from all classes.
8. From the point of view of the study, could you tell us if your ideas are more lucid than those of the Zouave who was here a few moments ago, although you died approximately at the same time? - Very much so. What he could tell you, indicating a certain elevation, was whispered to him. He is very good but very ignorant and a bit frivolous.
9. Are you still interested in the success of our army? - More than ever since now I am aware of the objective.
10. Can you define your thoughts? The objective has always been publicly acknowledged and in your position you should know it after all? - The objective established by God, do you know it?
OBSERVATION: One cannot ignore the seriousness and extent of that answer. When alive he knew people’s objective; as a spirit he sees what is providential in the events.
11. In general terms, what do think about wars? - I wish you progressed so rapidly as to make them impossible and useless.
12. Do you believe that such a day will come when the war will be impossible and useless? - Yes, no doubt. I can tell you that such a moment is not as distant as you may think although I am not giving you the hopes that you would see that.
13. At the time of death, did you promptly recognize yourself? - I recognized that almost immediately thanks to the vague notions I had about Spiritism.
14. Could you tell us something about Mr…. also deceased in the last battle? - He is still entwined with matter. It is harder for him to detach from it. His thoughts were not devoted to this side of life.
OBSERVATION: Thus, knowledge about Spiritism helps the detachment of the soul after death and abbreviates the period of perturbation that follows such separation. It makes sense since the spirit knew beforehand the world where he is now.
15. Did you watch your troops entering Milan? - Yes, with pleasure. I was amazed by the reception given to our troops, first out of patriotism but later for the expectation of the future.
16. As a spirit can you exert any influence over the strategic plans? - Don’t you believe that this has happened since the beginning and can’t you imagine by whom?
17. How come the Austrians gave up a strong hold like Pavia so rapidly? - Out of fear.
18. They are demoralized then? - Completely. Besides, if we influence ours in one direction you must think that another force acts upon them.
OBSERVATION: The intervention of the spirits in the events of life is unequivocal here. They pave the way for the accomplishment of God’s designs. The former peoples would have said that it is the wishes of the gods. We say that it is the works of the spirits under the commandment of God.
19. Can you give us your opinion about General Giulay as a soldier, leaving aside any nationalistic thought?- Poor, poor general!
20. Would you gladly return in case we called you? - I am at your service and I promise to come, even without your call. You must believe that the sympathy I had with you cannot but increase. Good-bye.
1. (Evocation) - I am here.
2. Can you tell us how could you attend our appeal so promptly? - I was warned about your wishes.
3. Who warned you? - One of St. Louis’ envoys
4. Did you know about the existence of our Society? - You know that.
OBSERVATION: Indeed the officer in question helped with the registration of the Society
5. How did you see our Society when you helped to register it? - I was not completely decided but I I was actually inclined to believe. If it were not for the events that took place, I would certainly be instructed in your circle.
6. There are many celebrities who share the spiritist ideas but dare not to publicly confess them. Would it be desirable that influent people would openly hold that flag? - Patience, God wishes so and this time the expression does correspond to the truth.
7. From which influent side of society do you think that such an example will come? - From all classes. From some in the beginning but later from all classes.
8. From the point of view of the study, could you tell us if your ideas are more lucid than those of the Zouave who was here a few moments ago, although you died approximately at the same time? - Very much so. What he could tell you, indicating a certain elevation, was whispered to him. He is very good but very ignorant and a bit frivolous.
9. Are you still interested in the success of our army? - More than ever since now I am aware of the objective.
10. Can you define your thoughts? The objective has always been publicly acknowledged and in your position you should know it after all? - The objective established by God, do you know it?
OBSERVATION: One cannot ignore the seriousness and extent of that answer. When alive he knew people’s objective; as a spirit he sees what is providential in the events.
11. In general terms, what do think about wars? - I wish you progressed so rapidly as to make them impossible and useless.
12. Do you believe that such a day will come when the war will be impossible and useless? - Yes, no doubt. I can tell you that such a moment is not as distant as you may think although I am not giving you the hopes that you would see that.
13. At the time of death, did you promptly recognize yourself? - I recognized that almost immediately thanks to the vague notions I had about Spiritism.
14. Could you tell us something about Mr…. also deceased in the last battle? - He is still entwined with matter. It is harder for him to detach from it. His thoughts were not devoted to this side of life.
OBSERVATION: Thus, knowledge about Spiritism helps the detachment of the soul after death and abbreviates the period of perturbation that follows such separation. It makes sense since the spirit knew beforehand the world where he is now.
15. Did you watch your troops entering Milan? - Yes, with pleasure. I was amazed by the reception given to our troops, first out of patriotism but later for the expectation of the future.
16. As a spirit can you exert any influence over the strategic plans? - Don’t you believe that this has happened since the beginning and can’t you imagine by whom?
17. How come the Austrians gave up a strong hold like Pavia so rapidly? - Out of fear.
18. They are demoralized then? - Completely. Besides, if we influence ours in one direction you must think that another force acts upon them.
OBSERVATION: The intervention of the spirits in the events of life is unequivocal here. They pave the way for the accomplishment of God’s designs. The former peoples would have said that it is the wishes of the gods. We say that it is the works of the spirits under the commandment of God.
19. Can you give us your opinion about General Giulay as a soldier, leaving aside any nationalistic thought?- Poor, poor general!
20. Would you gladly return in case we called you? - I am at your service and I promise to come, even without your call. You must believe that the sympathy I had with you cannot but increase. Good-bye.
Answer to the Reply of Abbot Chesnel
On May 28th last, the newspaper L’Univers published our response to
the article written by Abbot Chesnel about Spiritism, followed by
the Abbot’s response. We could not respond to this second article, which
repeats the arguments of the first one but now without the civil character
of the first one, to which everybody applauded, we could not respond
but through the repetition of everything that we have said before, seeming
completely useless to us. Abbot Chesnel strives to demonstrate that
Spiritism is, must be and could not be anything else but a new religion,
since a whole philosophy stems from it, and through Spiritism we deal
with the physical and moral constitution of the worlds. From that point of
view every philosophy would be a religion. Well, considering that the different
systems abound and that each one has a more or less large number
of experts, this would significantly restrict the circle of Catholicism. We
don’t know the extent of such imprudence and the danger in proclaiming
such a doctrine since it would be the same as provoking an inexistent
split. This is at least the proposal of an idea. Carefully observe its consequences.
When science contested the meaning of the Biblical text about
the six days of creation, anathemas were thrown; they said it was an attack
to religion. Today, the facts gave reason to science; there no longer is any means of disputing it unless it is through the denial of light; Church has
moved to line up with science.
Let us assume that over that time one had considered the scientific
theory as a new religion, a sect, for it seemed in contradiction with the
sacred books as it was destroying a secular interpretation. The result from
all this would be that someone could not be Catholic and adopt such new
ideas.
Let us think for a moment about the reduced number of Catholics
in case those who do not believe that God created Earth in six days were
excluded!
The same happens to Spiritism. If you consider it as a new religion,
it means that it is not Catholicism to your eyes. Well, follow my train of
thoughts. It is one or the other: a reality or a utopia. If it is a utopia there
is no reason for concern since it will fall by itself. If it is a reality then
not even all storms will preclude it from existing, in the same way that
Earth was not impeded form turning in the former times. If there truly
is an invisible world that surrounds us; if we can communicate with that
world, obtaining information about the condition of their inhabitants –
the whole Spiritism is in this – it will soon seem as natural as seeing the
Sun at noon or finding thousands of living and invisible creatures in a
crystalline drop of water. Such a belief will be so much vulgarized that
you will have to surrender to the evidence. If that belief is a new religion
to your eyes, it is outside Catholicism, since it cannot simultaneously be
the Catholic religion and a new religion. If by the force of the facts and
the evidence it generalizes, and it cannot be different once it is one of the
forces of nature, from your point of view there will be no more Catholics
and you yourself will no longer be Catholic since you will be forced to act
like the others.
That is Mr. Abbot, the terrain to which your doctrine leads us to,
and it is so absolute that you already gratifies me with the title of supreme
priest of that religion, an unsuspected honor. But you go further. In your
opinion every medium is a priest of that religion. I wish to stop you here
in the name of logic. Up until now it seemed to me that the priesthood was facultative; that one could become a priest only from an act of will;
that one could not be priest irrespectively, and as a consequence of a natural
faculty. Well, the medium’s faculty is natural, depends on their organization,
like the somnambulistic faculty; it does not require gender, age or
instructions, once we find it in children, with the ladies and with the old
folks; among wise as well as ignorant people. Could it be understandable
that boys and girls would become priests, without knowing or willing to
do so?
Really, Mr. Abbot, this is an abuse of the right of interpreting words.
As I said, Spiritism is outside the field of the dogmatic beliefs, which are
not Spiritism’s concern. We do consider it a Philosophical Science that
explains to us a number of things that we did not understand and, exactly
because of that, instead of smothering the religious ideas like some other
philosophies, it makes them sprout in those who did not have them. If,
however, you want to elevate it at any cost to the level of a religion, you
throw it into a new path.
That is what is perfectly understood by many clergymen and instead
of pushing it towards a rupture, they struggle to conciliate things, following
this reasoning: if there are manifestations from the invisible world,
those can only be by the will of God and we cannot go against God’s
will, unless we say that there are things that happen in this world without
God’s permission, which would be an impiety. If I had the honor of being
a priest, I would take advantage of all that to serve religion. I would use it
as a weapon against incredulity and would tell the materialistic atheists:
Do you want proofs? There you have them; it is God who sends them.
Varieties
Lord Castlereagh and Bernadotte
About forty years ago the following adventure happened to the Marquis
of Londonderry, later Lord Castlereagh. He visited with a kind man, of
one his friends’ acquaintance that lived in a castle in Northern Ireland, one
of those places used by romance writers to impersonate apparitions. Marquis’
apartment was in perfect harmony with the entire building. In fact, the richly
carved wood, blackened by time; the huge arc of the chimney, similar to the
porch of a tomb; the heavy and dusty rugs, covering every spot and surrounding
the bed, all that would really give rise to melancholic thoughts.
Lord Londonderry examined the room, getting to know the former
masters of the castle, who seemed to be standing there, waiting for his
greetings, portrayed in the paintings hanging on the walls. He then dismissed
the room maid and went to bed. He had just put the candle out
when he noticed a spark of light on top of his bed. Convinced that there
was no fire in the fireplace; that the curtains were drawn and that the
room was completely dark minutes earlier, he then supposed that there
was an intruder in the room. Turning his eyes back to the place from
where the light beam came he saw, with great surprise, the figure of a
beautiful child, surrounded by a halo.
Persuaded of the integrity of his own faculties but suspecting a mystification
from one of the many guests of the castle, Lord Londonderry advanced towards the apparition, which moved away from him. The more
he moved closer the more it would move away. It then got to the fireplace’s
somber arch and disappeared in the ground.
Lord Londonderry did not sleep that night.
He decided not to mention what had happened to him, until he had
the chance of carefully examining the facial expressions of everybody who
was at the house. During breakfast he unsuccessfully tried to detect some
disguised smiles, convenient looks and blinks of eyes that generally denounce
the authors of such domestic plots.
The conversation followed its ordinary course. It was animated, not
revealing any mystification. The Marquis finally could no longer resist
the desire of telling the others what he had seen. The owner of the
castle observed that the report given by Lord Londonderry might seem
very strange to those who had not visited the castle for a long time and
did not know about the legends of the family. Then, he turned to Lord
Londonderry and said: “You saw the shining child… Be happy then since
this is a presage of great luck. However, I prefer that we do not talk about
such apparition.”
On another occasion Lord Castlereagh saw the shining child in the
House of Commons. He saw a similar apparition on the day of his suicide.* It is a well-known fact that this Lord, one of the most important
Ministers of Harrowby, and one of the most bloodthirsty enemies of
Napoleon, during his setback, cut his own throat, then dying instantly on
August 22nd, 1823.
They say that the amazing fate of Bernadotte had been predicted by a famous
necromancer, who had also announced the fate of Napoleon I, and
that the necromancer enjoyed Empress Josephine’s trust.
Bernadotte was convinced that a kind of tutelary divinity was dedicated
to his protection. Perhaps the wonderful traditions that surrounded his cradle were not strange to this thought that never left him. Truly, an
old chronicle was around in his family about a fairy, the wife of one of
his ancestors, who had predicted that one King would illuminate their
posterity.
Here is a fact that demonstrates how much the wonderful king had
maintained its domination over the spirit of the King of Sweden. He
wanted to face the difficulties opposed by Norway with the sword, sending
his son Oscar with an army to defeat the rebels. The State Council
strongly opposed that project. One day, when Bernadotte had just had
a heated discussion about this subject, he rode his horse away from the
Capital city. After a long ride he got to the entrance of a dense forest.
Suddenly an old woman appeared before him, dressed in a bizarre way,
showing a disheveled hair.
• What do you want? The King asked bluntly.
The witch then responded impassively:
• If Oscar fights in this war that you plan he will not be the one to
shoot but the one to be shot at.
Bernadotte returned to the palace, touched by the apparition
and her words. On the very next day, still showing in his face the
signs of a long and agitated vigil, he went to the Council and said:
“I changed my mind. I will negotiate peace but I want to establish
honored conditions.”
In his Vie de M. de Rance, founder of the Order of Trap,
Chateaubriand tells the story that this celebrity was strolling around
the Avenue of the Veretz Castle when he seemed to have seen a huge
fire, destroying the aviary. He dashed there. The fire diminished as
he approached. At a certain distance the inferno was transformed into
a lake of fire; in the middle stood half of the body of a woman, devoured
by the flames.
He rushed home, horrified. He was exhausted, throwing himself
in bed, feeling half dead. It was only much later that he told this vision
whose simple memory made him pale.
Are these mysteries pure madness? It seems that Mr. Brière de
Boismont has attributed them to a more elevated order of things, with
what I agree. This does not displease my friend Dr. Lélut. I prefer to
believe in the genius of Socrates and in the voices of Joan of Arc than
in the madness of the philosopher and in the virgin of Domrémy.
There exist phenomena that go beyond the intelligence; which
embarrass knowledge, but it is necessary that human logic humbly
bow before their evidence. Nothing is more brutal and undeniable
than a fact. Such is our opinion and particularly that of Guizot:
“What is the great question, the question that concerns the spirits
today? It is the question between those who recognize and those who
do not recognize a super natural order, true and sovereign, although impenetrable
to human reason; the question raised to give things their true
name, between the super naturalism and the rationalism. On one side
the incredulous, the pantheists, and the skeptical of all sorts, the pure
rationalist; on the other side the Christians. For our future and present
salvation it is necessary that the faith in the natural order; that the respect
and submission to the super natural order penetrate in the world and in
the human soul; in the great spirits as in the simple ones; in the more
elevated classes as in the most humble. The real, truly efficient and regenerative
influence of the religious beliefs, have such a condition. Outside
that circle they are superficial and very close to become vain.” (Guizot)
No, death does not separate forever, even in this world, the elected
that God received in his heart and the exiled that remained in the
valley of tears, in hac lacrymarum valle, employing the melancholic
words of the Save the Queen. There are mysterious and blessed times
in which the beloved dead lean over those who cry, whispering into
their ears words of consolation and hope. Guizot, this strict and methodical
mind, is right when proclaiming: “Outside that circle the
religious beliefs are superficial and are very close to becoming vain.”
SAM (extracted from the La Patrie, June 5th, 1859)
____________________________________________
* Forbes Winslow. Anatomy of Suicide, vol. 1, in-8, page 242. London 1840.
What is Spiritism?
New book published by Mr. Allan Kardec
The book is an introduction to the knowledge of the invisible world or the world of the spirits, containing the fundamental principles of the Doctrine and the answers to some important questions.
By ALLAN KARDEC
Author of The Spirits’ Book and director of the Spiritist Review Grand in-8, price: 60 c *
People that only have a superficial knowledge about Spiritism are naturally led to frame certain questions, whose in-depth study would, no doubt, give them the solution, but they lack the time and frequently will not dedicate themselves to regular observation. They would like to at least know what it is all about and if it is worth to get involved with that, before initiating the task. Thus, it seemed useful to us to present, in a limited picture, the answers to some fundamental questions that are addressed to us daily. To the reader it will be a first initiation and to us it will be time saved by the avoidance of constant repetitions of the same things. The format of dialogue seemed more convenient since it does not offer the dryness of the purely dogmatic style. We end this introduction by a summary that will allow the understanding of all of the fundamental principles of the science through a quick reading. Those who after that short exposition consider the subject worthy of their attention can investigate it further with knowledge of cause. The objections come, most of the time, from the false ideas that we acquire a priori about something that we don’t know. The rectification of such ideas operates in anticipation to the objections. That is our proposed objective in writing the small book. Persons unfamiliar to Spiritism will find in that publication the means of acquiring an idea about the subject, in a short time and at a low budget; those who are already initiated will find the means of resolving the main difficulties that are proposed to them. We count on the support of every friend of this Science, helping with the propagation of the short summary.
The book is an introduction to the knowledge of the invisible world or the world of the spirits, containing the fundamental principles of the Doctrine and the answers to some important questions.
By ALLAN KARDEC
Author of The Spirits’ Book and director of the Spiritist Review Grand in-8, price: 60 c *
People that only have a superficial knowledge about Spiritism are naturally led to frame certain questions, whose in-depth study would, no doubt, give them the solution, but they lack the time and frequently will not dedicate themselves to regular observation. They would like to at least know what it is all about and if it is worth to get involved with that, before initiating the task. Thus, it seemed useful to us to present, in a limited picture, the answers to some fundamental questions that are addressed to us daily. To the reader it will be a first initiation and to us it will be time saved by the avoidance of constant repetitions of the same things. The format of dialogue seemed more convenient since it does not offer the dryness of the purely dogmatic style. We end this introduction by a summary that will allow the understanding of all of the fundamental principles of the science through a quick reading. Those who after that short exposition consider the subject worthy of their attention can investigate it further with knowledge of cause. The objections come, most of the time, from the false ideas that we acquire a priori about something that we don’t know. The rectification of such ideas operates in anticipation to the objections. That is our proposed objective in writing the small book. Persons unfamiliar to Spiritism will find in that publication the means of acquiring an idea about the subject, in a short time and at a low budget; those who are already initiated will find the means of resolving the main difficulties that are proposed to them. We count on the support of every friend of this Science, helping with the propagation of the short summary.
ALLAN KARDEC
____________________________________________
* All publications of Mr. Allan Kardec can be found in the bookstores of Mr. Ledoyen and
Mr. Dentu and in the Review newsroom.