Conclusion

Those who know magnetism only through the little toy ducks made to swim in a basin of water may find it difficult to understand that such a small amusement contains the secret of forces that help explain the mechanism of the universe and the motion of worlds. The same is true of those who know Spiritism only through the entertainment of table-turning. They see in it nothing more than a diversion for social gatherings and do not understand how such a simple and familiar phenomenon—known since antiquity and even among early peoples—could bear any relation to the gravest questions of the social order. To the superficial observer, what connection could a turning table have with morality and the future of humankind? And yet, anyone who reflects will remember that from the simple lifting of a pot lid by steam—something likewise observed since ancient times—came the powerful steam engine that now traverses great distances. In the same way, those who believe in nothing beyond the material world should know that from the table-turning that draws their disdainful smiles there has arisen an entire science, along with answers to problems no philosophy has yet been able to solve.

All sincere adversaries should ask themselves whether they have truly studied what they criticize, for criticism has value only when the critic understands the subject. To ridicule what one does not know, what one has not examined with the care of a conscientious observer, is not criticism but a display of shallowness and poor judgment. If this philosophy had been presented as the work of a human mind, it would likely have met with less disdain and would at least have been examined by those who consider themselves guides of public opinion. But because it comes from the Spirits, some judge it by the label alone, like the monkey in the fable who judged the nut by its shell. Set aside, if one wishes, the book’s origin and imagine it to be the work of a human author. After reading it seriously, let each person ask soul and conscience whether it contains anything deserving of mockery.

Spiritism is the most feared antagonist of materialism; it is therefore unsurprising that materialists oppose it. Yet, since materialism is scarcely accepted even by many of its own defenders, they often cloak themselves in the mantle of reason and science. Stranger still, some of the most skeptical speak in the name of religion, which they understand no better than they understand Spiritism. Their main target is the extraordinary and the supernatural, which they reject. Because Spiritism, in their view, is founded on the extraordinary, they conclude that it can only be foolish speculation. They do not seem to realize that in rejecting the extraordinary and the supernatural, they also reject religion itself, which rests on revelation and miracles. Revelation is communication from beyond the human sphere. All sacred authors since Moses have spoken of such communications. Miracles are extraordinary and supernatural events par excellence, since in theological language they are exceptions to the laws of nature. Thus, in rejecting the extraordinary and the supernatural, they reject the very foundations of religion.

Spiritism, however, does not approach the question in this way. It need not determine whether miracles exist—that is, whether God may in certain cases suspend the eternal laws that govern the universe. On that point, it leaves full freedom of belief. Instead, Spiritism declares and demonstrates that the phenomena on which it rests are only supernatural in appearance. To some, such phenomena seem unnatural because they are unusual and lie outside the range of familiar events. But they are no more supernatural than many other phenomena that science now explains, though they once appeared extraordinary. All spirit phenomena, without exception, are consequences of general laws. They reveal one of nature’s forces—unknown, or rather not yet understood until now, but shown by observation to belong to the universal order. Spiritism therefore rests less on the extraordinary and the supernatural than religion itself does. Those who attack it on this ground do not understand it. And however learned they may be, one may still say to them: if your science, which has taught you so much, has not shown you that the realm of nature is infinite, then you are only half-scholars.

One may wish to cure the age of a craze that seems ready to spread through the world, but would it be better for the world to be overtaken by the unbelief now being propagated? Is it not to the absence of belief that we should attribute the loosening of family ties and the greater part of the disorders that afflict society? By demonstrating the existence and immortality of the soul, Spiritism revives faith in the future, raises discouraged hearts, and helps people bear life’s tribulations with resignation. Two doctrines stand opposed: one denies the future; the other proclaims and proves it. One explains nothing; the other explains everything and appeals to reason. One sanctions selfishness; the other provides a foundation for justice, charity, and love of neighbor. The former affirms only the present and extinguishes hope; the latter consoles and opens the vast horizon of the future.

Some among the most skeptical present themselves as apostles of fraternity and progress. But true fraternity implies selflessness and the renunciation of egoism. Pride is contrary to it. By what right can sacrifice be demanded of those to whom it is said that at death all is ended, and that tomorrow they may be no more than a worn-out machine cast aside? Why should they impose any privation on themselves? Is it not more natural, in the few moments granted to them, to seek to live as well as possible? From this comes the desire to possess more in order to enjoy more. From that desire comes jealousy of those who possess still more, and between jealousy and theft there is only a step. What is to restrain it? The law does not reach every case. If conscience or duty is invoked, on what are they founded? Can they be grounded in the belief that everything ends with life? Under that belief, only one maxim is rational: every man for himself. Fraternity, conscience, duty, humanity, and progress become empty words. Those who preach such doctrines do not know how much evil they do to society, or how many crimes they help foster. But for the skeptic there is no responsibility; homage is paid to matter alone.

Human progress has as its principle the practical application of the law of justice, love, and charity, and that law is founded on certainty regarding the future. Remove that certainty and its cornerstone is removed. All other principles derive from this law because it includes all the conditions of human happiness. It alone can heal the wounds of society, as may be seen by comparing different eras and peoples: conditions improve wherever this law is better understood and better applied. If even a partial and incomplete application has produced real good, what would follow if all social institutions took it as their foundation? That is possible. Those who have advanced ten steps can advance twenty, and so on. The future can therefore be judged by the past.

Already it can be seen that hostilities among peoples are little by little diminishing; that the barriers between them fall as civilization advances; that they join hands from one end of the world to the other; that greater justice presides over international law; that wars are becoming less frequent and no longer wholly exclude humane sentiments; that relations are becoming more uniform; and that distinctions of race and caste are disappearing, while people of differing beliefs silence sectarian prejudices in order to unite in the worship of one and the same God. This is true of the peoples at the forefront of civilization. Yet perfection is still far off, and much old residue remains to be destroyed before the final traces of barbarism disappear. But these remnants cannot withstand the irresistible power of progress, that living force which is itself a law of nature. If the present generation is more advanced than the last, then the next will be more advanced than the present. This follows from the force of things: first, because with each generation some defenders of old abuses pass away, and society is increasingly composed of new members free from old prejudices; second, because human beings desire progress, study the obstacles, and strive to overcome them. Progress is incontestable, and future progress cannot reasonably be doubted.

People naturally desire happiness, and they seek progress only in order to increase it. Without happiness, progress would have no purpose. It would be of no value if it did not improve human conditions. Yet once people have attained all the happiness that intellectual progress can give, they will perceive that it is not complete. They will understand that such happiness is impossible without security and harmony in social relationships, and these can be found only in moral progress. Thus, by the force of circumstances, humanity itself will propel progress onto the path of morality, and Spiritism will provide one of the most powerful means of reaching that goal.

Those who say that Spiritist beliefs threaten to invade the world thereby proclaim Spiritism’s power, for an idea without foundation and devoid of logic could not become universal. If Spiritism is taking root everywhere, especially among the enlightened classes, as is widely acknowledged, it is because it is founded on truth. All the efforts of its detractors will be useless, and the ridicule they have heaped upon it seems only to have given it new vigor. This result confirms what the Spirits have said:

“Do not allow yourselves to be disquieted by opposition. Everything they do against you will turn to your advantage, and your greatest adversaries will serve your cause, in spite of themselves. Against the will of God, the ill-will of human beings shall not prevail.”

With Spiritism, humankind must enter a new phase: moral progress, which is Spiritism’s inevitable consequence. There is no reason to be surprised by the speed with which Spiritist ideas are spreading, given the satisfaction they bring to those who examine them and find in them something more than a trivial pastime. Since men and women desire happiness above all else, it is no wonder they are drawn to an idea that promises to make them happier. The development of these ideas presents three distinct periods: first, curiosity aroused by the strangeness of the phenomena; second, reasoning and philosophy; third, application and consequences. The period of curiosity has already passed. Curiosity lasts only for a time and, once satisfied, seeks something new. This is not true of serious thought. The second period has begun, and the third will certainly follow.

Spiritism has advanced especially as it has become better understood in its essential nature and as it has been recognized that it touches the most sensitive point in humankind: happiness, even in this world. This is the cause of its spread and the secret of the power that is enabling it to triumph. Its influence has not yet reached the masses in full, but it has already made happy those who have come to understand it. Even among those who have witnessed none of the physical phenomena, one hears the same testimony: “Apart from the phenomena, Spiritist philosophy explains to me what no other philosophy has explained. Through simple reasoning, I find in it a rational solution to the problems that concern me most, especially those of my future. It gives me peace, security, and confidence. It frees me from the torment of uncertainty and makes the material concerns of life secondary.”

To those who assail Spiritism, the answer is simple: if you wish to fight it successfully, replace it with something better. Find a more philosophical solution to all the problems it resolves. Give humanity another certainty that can make people happier. But the word certainty must be understood in its full sense, for people accept as certain only what appears logical. It is not enough merely to say that something does not exist; denial is easy. One must prove, by solid facts, that it is not possible, never has been, and never can be. And in that case one must also state clearly what is to be put in its place. Finally, one must prove that Spiritism has not made people better and therefore happier by encouraging the pure morality of the Gospel—a morality much praised and little practiced.

When all this has been done, there will be a right to assail it. Spiritism is powerful because it rests upon the very foundations of religion itself: God, the soul, future rewards and punishments, and above all because it shows these rewards and punishments as the natural consequences of earthly life. The picture it offers of the future contains nothing that the most demanding reason can reject. To those whose whole doctrine consists in denying the future, one question remains: what compensation do they offer for the suffering of this world? They rest on unbelief, while Spiritism rests on trust in God. It invites all to happiness, hope, and true fraternity; they offer nothingness as a prospect and selfishness as a consolation. Spiritism explains everything; they explain nothing. Spiritism proves by facts; they prove nothing. There is little reason to hesitate between these two doctrines.

It would be a grave error to believe that the strength of Spiritism comes from the practice of physical manifestations, and that by obstructing them one could undermine its foundations. Its strength lies in its philosophy, in the appeal it makes to reason and common sense. In antiquity it was an object of mystery, carefully hidden from the common people. Today it has no secrets for anyone and speaks plainly, without ambiguity. It contains neither mysticism nor allegories likely to be misunderstood. It seeks to be understood by all, because the time has come for humankind to know the truth. Far from opposing the spread of light, it desires light for everyone. It does not demand blind faith; it wants each person to know why they believe. Because it is founded on reason, it will always be stronger than doctrines founded on nothingness.

The obstacles raised against the free exercise of spirit manifestations could not silence them. Such obstacles would have the same effect as every prohibition: they would stimulate curiosity and the desire to investigate what is forbidden. If spirit manifestations were the personal privilege of a single individual, no one would doubt that if that individual were removed, the manifestations would cease. But unfortunately for adversaries, manifestations are within reach of everyone and are used by all, from the humblest home to the palace. It might be possible to prevent them from occurring in public, but it is well known that they occur most effectively not in public, but in private. Since everyone is a medium in one way or another, how could one prevent members of a family in their own home, a solitary person in the silence of a bedroom, or even a prisoner in a cell and in the presence of executioners, from communicating with the spirits around them?

If mediums were forbidden in one country, could they be prevented in neighboring countries or throughout the world, when there is not a single region on earth without mediums? To imprison all mediums, one would have to imprison half the human race. If it were possible to burn all Spiritist books, they would be reproduced the next day, because their source cannot be struck down; and because one can neither imprison nor burn the Spirits, who are their true authors. Spiritism is not the work of any one individual. No one may claim to be its author, for it is as old as creation itself. It is found everywhere, in all religions, and particularly in Catholicism, where it is found with more authority than in any other, for Catholicism contains the principles of all the manifestations: spirits of every order, their hidden or open relations with humankind, guardian angels, reincarnation, emancipation of the soul during life, second sight, visions, manifestations of every kind, and even tangible apparitions. As for demons, they are only evil spirits, and except for the belief that demons are eternally wicked while evil spirits remain open to progress, the difference is only one of name.

Modern Spiritist science gathers into one whole what had long been scattered. It explains in its own terms what had previously been known only through allegory, and removes what superstition and ignorance had added, leaving only what is real and positive. This is its role. But the role of founder does not belong to it. It reveals what already exists; it coordinates, but creates nothing, for its foundations are found in all times and places. No one should imagine they are strong enough to stifle it by sarcasm or persecution. If it were proscribed in one place, it would reappear elsewhere, just as it did whenever it was suppressed before, because it exists in nature itself, and human beings have not been given the power to abolish a force of nature or veto the decrees of God.

Nor is there any real interest in hindering the spread of Spiritist ideas. It is true that these ideas rise up against abuses born of pride and selfishness; but while such abuses profit a few, they injure the many. Spiritism will therefore have the masses on its side, and will have no serious adversaries except those with an interest in preserving those abuses. By its influence, its ideas will make people better toward one another, less attached to material interests, and more resigned before the decrees of Providence, thereby helping to secure order and tranquility.

Spiritism presents itself under three aspects: the manifestations, the philosophical and moral principles deduced from them, and the practical application of those principles. Hence there are three classes, or three degrees, among its adherents: first, those who believe in the manifestations and limit themselves to proving them—for these, Spiritism is an experimental science; second, those who understand its moral consequences; third, those who practice, or endeavor to practice, its morality.

Its adversaries may likewise be grouped into three categories. The first includes those who systematically deny everything new or anything that does not proceed from their own minds, and who speak without knowing the cause. To this class belong all who admit nothing beyond the testimony of their senses. They have seen nothing and wish to see nothing, still less to study anything. They would even be troubled to see too clearly, for fear of being compelled to admit they were mistaken. For them, Spiritism is fantasy, madness, utopia; it simply does not exist, and that is the end of the matter. These are the inflexible unbelievers. Beside them stand those who have only glanced at the subject long enough to ease their conscience and say, “I wanted to see, but saw nothing.” They do not understand that it may take more than half an hour to grasp an entire science.

The second category includes those who know very well what to think about the reality of the phenomena, but oppose them nonetheless for reasons of personal interest. They know that Spiritism is true, but they fear its consequences and attack it as they would an enemy. The third category includes those who find Spiritist morality too severe a reproach to their conduct and inclinations. To take Spiritism seriously would inconvenience them. They neither reject nor accept it, but prefer to close their eyes. The first are moved by pride and presumption, the second by ambition, and the third by selfishness. Since these causes of opposition lack solidity, they must disappear with time.

A fourth class of antagonists—those who would oppose Spiritism on the basis of evidence drawn from conscientious and detailed study—would be sought in vain. Many have dismissed Spiritism, but no one has yet given a serious and irrefutable demonstration against it. It would ask too much of human nature to suppose that people could be suddenly transformed by Spiritist ideas. Their effect will certainly vary in degree among those who profess them. Yet whatever the result, even if modest, it is still progress. If nothing else, Spiritism proves the existence of an extra-corporeal world, which alone is enough to negate materialist doctrines. This follows already from the simple observation of phenomena. But among those who understand Spiritist philosophy and see in it something more than curious manifestations, its effects go further.

The first and most general effect is the development of religious feeling, even in those who, without being materialists, are indifferent to spiritual things. One result is the loss of the fear of death. This does not mean they will desire death, for Spiritists preserve their lives like anyone else, but they will regard it with calm indifference, able to accept inevitable death without complaint or regret, in the certainty that a happier state will follow. The second effect, perhaps as general as the first, is resignation in the face of life’s afflictions. Spiritism enables people to see things from such a height that earthly life loses three-quarters of its importance and its tribulations no longer trouble them so deeply. Hence there is more courage in adversity and greater moderation in desire. There is also a growing aversion to shortening one’s own life, for Spiritist teaching shows that suicide always causes the loss of what it sought to gain. The certainty of a future in which happiness depends on ourselves, joined to the possibility of renewed relations with those dear to us, offers supreme consolation to the soul. The horizon widens to infinity through the constant view of life beyond the grave, a life whose deepest mysteries are gradually opened to inquiry.

The third effect is the awakening of tolerance for the faults of others. It must be admitted, however, that selfishness and all that springs from it are among the most tenacious of human sentiments, and therefore the hardest to uproot. Voluntary sacrifices are easily made when they cost nothing, and especially when they deprive one of nothing. Money still exerts an irresistible attraction over most people, and few truly understand the meaning of the word superfluous when it applies to themselves. Thus, renunciation of self is the highest sign of progress.

Some have asked whether the Spirits teach a new morality, something superior to what Christ taught; and if this morality is no other than that of the Gospel, then what purpose does Spiritism serve? This way of reasoning resembles that of Caliph Omar regarding the Library of Alexandria: “If it contains only what is found in the Koran, it is useless and should therefore be burned; if it contains anything else, it is evil and should be burned.” Spiritism contains no morality different from that of Jesus. But one might ask in return: had not the law of God already been revealed to humanity by Moses before the coming of Christ? Is not Christ’s teaching already contained in the Decalogue? Would one then say that Jesus had no reason to teach morality? Those who deny the usefulness of Spiritist morality may be asked why Christ’s morality is so little practiced, and why even those who proclaim its sublimity are often the first to violate its foremost law: universal charity.

The Spirits have come not only to confirm Christ’s morality, but also to show its practical usefulness. They make intelligible and evident certain truths that had been taught only in allegorical form; and together with morality, they come to define the most abstract problems of psychology. Jesus came to show humanity the road of true goodness. Since God sent him to recall the forgotten divine law, why should God not now send the Spirits to recall it again, and more precisely, when people have forgotten it through pride and greed? Who may place limits on God’s power or prescribe the divine ways? Who can say that the appointed time has not arrived, as the Spirits affirm, and that the days have not come when truths long misunderstood or falsely interpreted must be openly revealed in order to hasten human advancement?

There is something providential in spirit manifestations appearing simultaneously across the globe. It is not a single individual, not one prophet, who comes to warn humanity; rather, light breaks forth everywhere at once, and a whole new world opens before human eyes. Just as the microscope revealed the unsuspected world of the infinitely small, and the telescope the countless worlds scattered through space, spirit communications have revealed the existence of an invisible world surrounding humankind, whose inhabitants brush against us at every moment and, despite our will, take part in all we do. In a short time, the existence of that world—which surely awaits us all—will be as incontestable as the microscopic world and the vast globes lost in space. It is therefore to our advantage to have been warned of this world and initiated into the mysteries of life beyond the grave.

These discoveries, if they may be called such, conflict with certain established ideas. But every great scientific discovery has also modified, and sometimes overturned, the most established beliefs, and human self-love has had to bow before evidence. The same will occur with Spiritism, and before long it will take its rightful place among the branches of human knowledge. Communications with beings beyond the grave have enabled human beings to understand and behold future life, and to become acquainted with the sorrows and joys that await them according to their merits. They have led to spiritualism many who saw in the human being nothing more than matter, nothing more than an organized machine. In this sense, it is right to say that Spiritism has killed materialism through these communications. Even if it had done no more than this, society would owe it gratitude. But it does more still: it shows the inevitable consequences of evil, and therefore the necessity of good. The number of those in whom it has awakened better feelings, neutralized bad inclinations, and turned them away from wrongdoing is greater than is commonly supposed, and it grows every day. For such persons, the future is no longer a vague idea or a mere hope, but a reality that can be understood and explained, once they see and hear those who have gone before them lamenting or rejoicing over what they did on earth. Those who witness these communications are led to reflect, and to feel the need to know themselves, judge themselves, and reform themselves.

The adversaries of Spiritism were quick to arm themselves against it by pointing to disagreements over certain points of the doctrine. This is not surprising. At the beginning of any science, contradictory theories are natural, because observations are still incomplete and each person sees the matter from a particular point of view. But three-quarters of such theories concerning Spiritism have already fallen in the face of deeper study, beginning with the theory that attributes all spirit communications to the Spirit of Evil, as though it were impossible for God to send good spirits to humankind. Such a doctrine is absurd because facts refute it, and impious because it denies the Creator’s power and goodness.

The Spirits have always advised that differences of opinion should not trouble anyone, for unity will come, and indeed has already come, on most points, while disagreements continue to diminish day by day. When asked on what basis an impartial and disinterested seeker should form a judgment while awaiting this unity, the Spirits replied:

“The purest light is not eclipsed by any cloud; the flawless diamond is the one of greatest value, so judge the Spirits by the purity of their teachings. Do not forget that among spirits there are those who have not yet freed themselves from the ideas of earthly life. Learn to distinguish them by their language; judge them by the sum of what they tell you; see whether there is logical sequence in their ideas, and whether there is anything in what they say that reveals ignorance, pride or malevolence; in other words, whether their expressions are always marked with the stamp of wisdom that reveals true superiority. If your world were inaccessible to error, it would be perfect, but it is far from perfection because you are still learning to distinguish error from truth. You need the lessons of experience to exercise your judgment and to enable you to evolve. Unity will be found on the side where good has never been mixed with evil. It is on that side that people will be connected with one another through the force of circumstances, for they will realize that the truth lies there.

“Besides, what do a few variances that are more a matter of form than depth matter? Observe that the fundamental principles of Spiritism are the same everywhere, and must unite you all in a common thought: the love of God and the practice of the good. Therefore, no matter what may be the mode of progression that is accepted or the normal conditions of your future existence, the final aim is always the same: doing good, and as you know, there are not two ways of doing it.”

If among the followers of Spiritism there are some who differ in their views on certain theoretical points, all nevertheless agree on the fundamental principles. There is therefore unity, except among a very small number who do not yet accept the intervention of spirits in manifestations and who attribute them either to purely physical causes—contrary to the axiom that every intelligent effect must have an intelligent cause—or to the reflection of human thought, a view contradicted by the facts. The remaining disagreements are secondary and in no way affect the essential foundations.

There may be different schools seeking enlightenment on those parts of the science that remain under discussion, but there must not be rival sects. The only true antagonism should be between those who desire good and those who have done, or wish to do, evil. No true Spiritist, having embraced the great moral maxims taught by the Spirits, could ever desire evil or wish harm to a neighbor, whatever the difference of opinion. If any school is mistaken, it will sooner or later be corrected, provided there is good faith and freedom from prejudice. In the meantime, all schools share a common bond that should unite them in one thought. All pursue the same end. The path matters little, provided it leads there. No school should seek to impose its opinion by material or moral force, and any that condemns another would be on a false path, for it would clearly be acting under the influence of evil spirits.

Reason must always be the final argument, and moderation will secure the triumph of truth far better than diatribes poisoned by envy and jealousy. Good spirits preach only unity and love of neighbor; a malevolent or uncharitable thought can never come from a pure source. To conclude, let us recall the counsel of the spirit of St. Augustine on this subject:

“For a long time, humans have torn at one another and have anathematized one another in the name of a God of peace and of mercy, offending God through such sacrilege. Spiritism is the bond that will someday unite them, for it will show them where the truth is and where the error lies. For some time to come, however, there will continue to be scribes and Pharisees who will deny it as they denied the Christ. Would you like to know which spirits influence the various sects that divide the world? Judge them by their deeds and by their principles. Good spirits have never instigated evil; they have never counseled or condoned murder and violence; they have never aroused party-hatreds, the thirst for wealth or the greed for earthly things. Only persons who are good, humane and benevolent toward all are their favorites as they are also Jesus’ favorites, for they follow the path that leads to him.”

ST. AUGUSTINE