•
The
Spirit's Book |
VIII
Let us add that the study of such a theory as that of Spiritism, which introduces us at once to an order of ideas so novel and so grand, can only be fruitfully pursued by persons of a serious turn of mind, persevering, free from prejudice, and animated by a firm and sincere determination to arrive at the truth. We could not give this qualification to those who decide, in regard to such a subject, a priori, lightly, and without thorough examination; who bring to the work of study neither the method, the regularity, nor the sustained attention necessary to success: still less could we give it to those who, not to lose their reputation for wit and sharpness, seek to turn into ridicule matters of the most serious import, or that are judged to be such by persons whose knowledge, character, and convictions should command respect.
Let those who consider the facts in question as unworthy of their attention abstain from studying them; no one would attempt to interfere with their belief; but let them, on their part, respect the belief of those who are of a contrary opinion.
The characteristics of serious study are the method and the perseverance with which it is carried on. Is it strange that sensible answers are not always obtained from spirits in reply to questions which, however serious in themselves, are propounded at random, and in the midst of a host of others, unconnected, frivolous, or foolish? Besides, a question is often complex, and the answer to it, in order to be clear, needs to be preceded, or completed, by various considerations. Whoever would acquire any science must make it the object of methodical study, must begin at the beginning, and follow out the sequence and development of the ideas involved in it. If one who is ignorant of the most elementary facts of a science should ask a question in regard to it of the most learned of its professors, could the professor, however excellent his goodwill, give him any satisfactory answer? For any isolated answer, give under such conditions, must necessarily be incomplete, and would, therefore, in many cases, appear unintelligible, or even absurd. It is exactly the same in regard to the relations which we establish with spirits. If we would learn in their school, we must go through a complete course of teaching with them; but, as among ourselves, we must select our teachers, and work on with steadiness and assiduity.
We have said that spirits of superior advancement are only attracted to centers in which there reigns a serious desire for light, and, above all, a perfect communion of thought and feeling in the pursuit of moral excellence. Frivolity and idle curiosity repel them, just as, among men, they repel all reasonable people; and the road is thus left open to the mob of foolish and lying spirits who are always about us, watching for opportunities of mocking us and amusing themselves at our expense. What becomes of any serious question in such a gathering? It will certainly be replied to, but by whom? It is just as though, in the midst of a convivial dinner party, you should suddenly propound such questions as-"What is the soul? What is death?" or others equally out of harmony with the tone of the company. If we would obtain serious answers, we must ourselves be serious, and must place ourselves in the conditions required for obtaining them; it is only by so doing that we shall obtain any satisfactory and ennobling communications. We must, moreover, be laborious and persevering in our investigations, otherwise the higher spirits will cease to trouble themselves about us, as the professor ceases to occupy himself with the hopelessly idle members of his class.
IX
The movement of inert bodies is a fact already proved by experience; the point now to be ascertained is, whether there is, or is not, a manifestation of intelligence in this movement, and, if there is, what is the source of this intelligence? We are not speaking of the intelligence displayed in the movement of certain objects, nor of verbal communications, nor even of those which are written directly by the medium: these manifestations, of which the spirit origin is evident for those who have thoroughly investigated the matter, are not, at first sight, sufficiently independent of the will of the medium to bring conviction to an observer new to the subject. We will therefore only speak, in this place, of writing obtained with the aid of an object of any kind provided with a pencil, such as a small basket, a planchette, etc., the fingers of the medium being placed upon the object in such a manner as to defy the most consummate skill to exercise the slightest influence on the tracing of the letters. But let us suppose that, by some wonderful cleverness, the medium succeeds in deceiving the most keenly observant eye, how can we explain the nature of the communications, when they are altogether beyond the scope of the medium's knowledge and ideas? And it is, moreover, to be remarked, that we are speaking not of monosyllabic replies, but of many pages, dashed off, as frequently happens, with the most astonishing rapidity, sometimes spontaneously, and sometimes upon a given subject; of poems of elevated character, and irreproachable in point of style, produced by the hand of an utterly illiterate medium. And what adds to the strangeness of these facts is, that they are occurring all the world over, and that the number of mediums is constantly increasing. Are these facts real or not? To this query we have but one reply to make: "See and observe; opportunities of doing so will not be lacking; but, above all, observe often, for a long time, and according to the conditions required for so doing."
To the evidence adduced by us, what do our antagonists reply? "You are," say they, "the dupes of imposition or the sport of illusion." We have to remark, in the first place, that imposition is not likely to occur where no profit is to be made; charlatans are not apt to ply their trade gratis. If imposition be practiced, it must he for the sake of a joke. But by what strange coincidence does there happen to be an understanding between the jokers, from one end of the earth to the other, to act in the same way, to produce the same effects, and to give, upon the same subjects, and in different languages, replies that are identical, if not in words, at least in meaning? How is it that grave, serious, honorable, and educated persons can lend themselves to such maneuvers and for what purpose? How is it that the requisite patience and skill for carrying on such a piece of deception are found even in young children? For mediums, if they are not passive instruments, must posses a degree of skill, and an amount and variety of knowledge, incompatible with the age and social position of many of them "But," urge our opponents, "if there be no trickery, both parties may be the dupes of an illusion." It is only reasonable that the quality of witnesses should be regarded as an element in deciding the value of their evidence; and it may fairly be asked whether the spiritist theory, whose adherents are already to be counted by millions, recruits these only among the ignorant? The phenomena on which it is based are so extraordinary that we admit the reasonableness of doubt in regard to them; but what is not admissible is the pretension of certain skeptics to a monopoly of common sense, and the unceremonious way in which, regardless of the moral worth of their adversaries, they tax all who are not of their opinion with infatuation or stupidity. For the affirmation of enlightened persons who have, for a long time, seen, studied, and meditated any matter, is always, if not a proof, at least a presumption in its favor, since it has been able to fix the attention of men of mark, having no interest in propagating an error, nor time to waste upon worthless trifles.
X
Among the objections brought forward by our opponents are some which are more specious, at least in appearance, because they are made by thoughtful minds.
One of these objections is prompted by the fact that the language of spirits does not always seem worthy of the elevation we attribute to beings beyond the pale of humanity. But, if the objector will take the trouble to look at the doctrinal summary we have given above, he will see that the spirits themselves inform us that they are not equals, either in knowledge or in moral qualities, that we are not to accept everything said by spirits as literal truth, and that we must judge for ourselves of the value of their statements. Assuredly, those who infer from this fact that we have to deal only with maleficent beings, whose sole occupation is to deceive us, have no acquaintance with the communications obtained in the centers habitually frequented by spirits of superior advancement, or they could not entertain such an opinion. It is regrettable that they should have chanced to see only the worst side of the spirit-world, for we will not suppose that their sympathies attract evil, gross, or lying spirits, rather than good ones. We will merely suggest that, in some cases, the inquirers may not be so thoroughly principled in goodness as to repel evil, and that, taking advantage of their curiosity in regard to them, imperfect spirits make use of the opening thus afforded to come about them, while those of a higher order withdraw from them.
To judge the question of spirits by these facts would be as little reasonable as to judge of the character of a people by the sayings and doings of a party of wild or disreputable fellows, with whom the educated and respectable classes of the population have nothing to do. Such persons are in the position of the traveler who, entering some great capital by one of its worst suburbs, should judge of all its inhabitants by the habits and language of this low quarter. In the world of spirits, as in our own, there are higher and lower classes of society. Let inquirers make a study of what goes on among spirits of high degree, and they will be convinced that the celestial city is not peopled solely by the ignorant and vicious. "But," it will be asked, "do spirits of high degree come among us?" To which question we reply, "Do not remain in the suburbs; see, observe, and judge; the facts are within reach of all but those alluded to by Jesus, as having eyes, but seeing not, and ears, but hearing not."
A variety of the same objection consists in attributing all spirit communications, and all the physical manifestations by which they are accompanied, to the intervention of some diabolical power-some new Proteus that assumes every form in order the more effectually to deceive us Without pausing to analyze a supposition that we regard as not susceptible of serious examination, and that is, moreover, refuted by what we have already said, we have only to remark that, if such were the case, it would have to be admitted either that the devil is sometimes very wise, very reasonable, and, above all, very moral, or else that there are good devils as well as bad ones.
But, in fact, is it possible to believe that God would permit only the Spirit of Evil to manifest himself, and this in order to ruin us, without giving us also the counsels of good spirits as a counterpoise? To suppose that He cannot do this is to limit His power; to suppose that He can do it, but abstains from doing it, is incompatible with the belief in His goodness. Both suppositions are equally blasphemous. It must be observed that, to admit the communication of evil spirits is to recognize the existence of spirit manifestations; but, if they exist, it can only be with the permission of God, and how then can we, without impiety, believe that He would permit them to occur only for a bad purpose, to the exclusion of a good one? Such a supposition is contrary alike to the simplest dictates of religion and of common sense.
XI
One strange feature of the matter, urge other objectors, is the fact that only the spirits of well-known personages manifest themselves, and it is asked why these should be the only ones who do so? This query is suggested by an error due, like many others, to superficial observation. Among the spirits who present themselves spontaneously, the greater number are unknown to us, and, therefore, call themselves by names that we know, and that serve to characterize them. With regard to those whom we evoke, unless in the case of relatives or friends, we naturally address ourselves to spirits whom we know of, rather than to those who are unknown to us; and as the names of illustrious persons are those which strike us most forcibly, they are, for that reason, those which are most remarked.
It is also considered as strange that the spirits of eminent men should respond familiarly to our call, and should sometimes interest themselves in things that appear trifling in comparison with those which they accomplished during their life. But there is in this nothing surprising for those who know that the power and consideration which a man may have possessed in this lower life give him no supremacy in the spirit-world. Spirits confirm the gospel statement that "the last shall be first, and the first shall be last," as regards the rank of each of us when we return among them. Thus he who has been first in the earthly life may be one of the last in that other world; he before whom all bowed their heads during the present life may then find himself beneath the humblest artisan, for, on quitting the earthly life, he leaves all his grandeur behind him; and the most powerful monarch may be lower than the lowest of his subjects.
Can't find what you're looking for? Have an idea or a question? Let us know in the Discussion Forum
|
|
|
|
| Need to ask me a question? Something missing, broken, or incorrect? I make every attempt to reply to all email. Click here to send me an email. |
