incontestable as is that of the microscopic world, and of the infinity of globes in space. Is it nothing to have made known that new world, to have initiated us into the mysteries of the life beyond the grave? It is true that these discoveries, if such they can he called, are contrary to certain received ideas; but have not all great scientific discoveries modified, and even overthrown, ideas as fully received by the world, and has not our pride of opinion had to yield to evidence? It will be the same in regard to Spiritism, which ere long will have taken its place among the other branches of human knowledge.
Communication with the beings of the world beyond the grave enables us to see and to comprehend the life to come, initiates us into the joys and sorrows that await us therein according to our deserts, and thus brings back to spiritualism those who had come to see in man only matter, only an organised machine; we are there-fore justified in asserting that the facts of Spiritism have given the death-blow to materialism. Had Spiritism done nothing more than this, it would be entitled to the gratitude of all the friends of social order; but it does much more than this, for it shows the inevitable results of evil, and, consequently, the necessity of goodness. The number of those whom it has brought back to better sentiments, whose evil tendencies it has neutralised, and whom it has turned from wrongdoing, is already larger than is usually supposed, and is becoming still more considerable every day; because the future is no longer for them a vague imagining, a mere hope, but a fact, the reality of which is felt and understood when they see and hear those who have left us lamenting or rejoicing over what they did when they were upon the earth. Whoever witnesses these communications begins to reflect on the reality thus brought home to him, and to feel the need of self-examination, self-judgement, and self-amendment.
Ix Ix The fact that differences of opinion exist among spiritists in regard to certain points of doctrine has been used by opponents as a handle against it. It is not surprising that, in the beginning of a new science, when the observations on which it is based are still incomplete, the subjects of which it treats should have been regarded by its various adherents from their own point of view, and that contradictory theories should thus have been put forth. But a deeper study of the facts in question has already overthrown most of those theories, and, among others, that which attributed all spirit-communications to evil spirits, as though it were impossible for God to send good spirits to men; a supposition that is at once absurd, because it is opposition to the facts of the case, and impious, because it is a denial of the power and goodness of the Creator. Our spirit-guides have always advised us not to trouble ourselves about divergences of opinion among spiritists, assuring us that unity of doctrine will eventually be established; and we accordingly see that this unity has already been arrived at in regard to the major part of the points at issue, and that divergences of opinion, in regard to the others, are disappearing day by day.
To the question, "While awaiting the establishment of doctrinal unity, upon what basis can an impartial and disinterested inquirer arrive at a judgement as to the relative merits of the various theories put forth by spirits?" the following reply was given: - "The purest light is that which is not obscured by any cloud; the most precious diamond is the one which is without a flaw; judge the communications of spirits, in like manner, by the purity of their teachings. Do not forget that there are, among spirits, many who have not yet freed themselves from their earthly ideas. Learn to distinguish them by their language; judge them by the sum of what they tell you; see whether there is logical sequence in the ideas they suggest, whether there is, in their statements, nothing that betrays ignorance, pride, or malevolence; in a word, whether their communications always bear the stamp of wisdom that attests true superiority. If your world were inaccessible to error, it would be perfect, which it is far from being; you have still to learn to distinguish error from truth; you need the lessons of experience to exercise your judgement and to bring you on. The basis of unity will he found in the body of doctrine among the adherents of which good has never been mixed with evil; men will rally spontaneously to that doctrine, because they will judge it to be the truth.
"But what matter a few dissidences of opinion, more apparent than real? The fundamental principles of Spiritism are every where the same, and should unite you all in a common bond; that of the love of God and the practice of goodness. Whatever you suppose to be the mode of progression and the normal conditions of your future existence, the aim proposed is still the same, viz., to do right; and there is but one way of doing that."
If there be, among spiritists, differences of opinion in regard to some points of theory, all of them are agreed in regard to the fundamentals of the matter; unity, therefore, already exists among them, with the exception of the very small number of those who do not yet admit the intervention of spirits in the manifestations, and who attribute these either to purely physical causes, which is contrary to the axiom, "Every intelligent effect must have an intelligent cause," or to a reflex action of our own thought, which is disproved by the facts of the case. There may, then, be different schools, seeking light in regard to the points of spiritist doctrine that are still open to controversy; there ought not to be rival sects, making opposition to one another. Antagonism should only exist between those who desire goodness, and those who desire, or do, evil; but no one who has sincerely adopted the broad principles of morality laid down by Spiritism can desire evil or wish ill to his neighbour, whatever may be his opinions in regard to points of secondary importance. If any school be in error, it will obtain light, sooner or later, if it seeks honestly and without prejudice; and all schools possess, meanwhile, a common bond that should unite them in the same sentiment. All of them have a common aim; it matters little what road they take, provided it leads to the common goal. None should attempt to impose their opinion by force, whether physical or moral; and any school that should hurl its anathema at another would be clearly in the wrong, for it would evidently be acting under the influence of evil spirits. The only force of an argument is its intrinsic reasonableness; and moderation will do more to ensure the triumph of the truth than diatribe envenomed by envy and jealousy. Good spirits preach only union and the love of the neighbour; and nothing malevolent or uncharitable can ever proceed from a pure source.
As bearing on the subject of the foregoing remarks, and also as a fitting termination of the present work, we subjoin the following message from the spirit of Saint Augustine-a message conveying counsels well worthy of being laid to heart by all who read it:- "Long enough have men torn one another to pieces, anathematising each other in the name of a God of peace and of mercy, whom they insult by such a sacrilege. Spiritism will eventually constitute a bond of union among them, by showing what is truth and what is error; but there will still be, and for a long time to come, scribes and pharisees who will reject it, as they rejected Christ. Would you know the quality of the spirits who influence the various sects into which the world is divided? Judge them by their deeds and by the principles they profess. Never did good spirits instigate to the commission of evil deeds; never did they counsel or condone murder or violence; never did they excite party-hatreds, the thirst for riches and honours, or greed of earthly things. They alone who are kind, humane, benevolent, to all, are counted as friends by spirits of high degree; they alone are counted as friends by Jesus, for they alone are following the road which He has shown them as the only one which leads to Him."
SAINT AUGUSTINE TRANSLATOR'S PREFACE AUTHOR'S PREFACE TO THE REVISED EDITION INTRODUCTION PROLEGOMENA BOOK FIRST GOD God and infinity Proofs of the existence of God Attributes of the Divinity Pantheism GENERAL ELEMENTS OF THE UNIVERSE Knowledge of the first principles of things Spirit and matter Properties of matter Universal space CREATION Formation of worlds Production of living beings Peopling of the earth: Adam Diversity of human races Plurality of worlds The Biblical account of the creation THE VITAL PRINCIPLE Organic and Inorganic beings Life and death Intelligence and instinct BOOK SECOND THE SPIRIT-WORLD, OR WORLD OF SPIRITS.
SPIRITS Origin and nature of spirits Primitive and normal world Form and ubiquity of spirits Perispirit Different orders of spirits Spirit-hierarchy Progression of Spirits Angels and demons INCARNATION OF SPIRITS Aim of Incarnation The soul Materialism RETURN FROM CORPOREAL TO THE SPIRIT-LIFE The soul after death Separation of soul and body Temporarily confused state of the soul after death PLURALITY OF EXISTIENCES Reincarnation Justice of reincarnation Incarnation in different worlds Progressive transmigrations Fate of children after death Sex In spirits Relationship-Filiation Physical and moral likeness Innate Ideas CONSIDERATIONS ON THE PLURALITY OF EXISTENCES SPIRIT-LIFE Errant or wandering spirits Transitional worlds Perceptions, sensations, and sufferings of spirits Theoretic explanation of the nature of sensation in spirits Choice of earthly trials Relationships beyond the grave Sympathies and antipathies of spirits-Eternal halves Remembrance of corporeal existence Commemoration of the dead-Funerals RETURN TO CORPOREAL LIFE Preludes to return Union of soul and body-Abortion Moral and Intellectual faculties of mankind Influence of organism Idiocy and madness Infancy Terrestrial sympathies and antipathies Forgetfulness of the past EMANCIPATION OF THE SOUL Sleep and dreams Visits between the spirits of living persons Occult transmission of thought Lethargy - Catalepsy-Apparent death Somnambulism Trance Second-sight Explanation of somnambulism, trance, and second-sight INTERVENTION OF SPIRITS IN THE CORPOREAL WORLD Penetration of our thoughts by spirits Occult influence of spirits on our thoughts and actions Possession Convulsionaries Affection of certain spirits for certain persons Guardian-angels-Protecting, familiar, and sympathetic spirits Presentiments Influence of spirits on the events of human life Action of spirits In the production of the phenomena of nature Spirits during battle Pacts with spirits Occult power-Talismans-Sorcerers Benedictions and curses OCCUPATIONS AND MISSIONS OF SPIRITS THE THREE REIGNS Minerals and plants Animals and men Metempsychosis BOOK THIRD MORAL LAWS Divine or natural law Characteristics of natural law Knowledge of natural law Good and evil Division of natural law I. THE LAW OF ADORATION Aim of adoration External acts of adoration Life of contemplation Prayer Polytheism Sacrifices II. THE LAW OF LABOUR Necessity of labour Limit of labour-Rest II. THE LAW OF REPRODUCTION Population of the globe Succession and Improvement of races Obstacles to reproduction Marriage and celibacy Polygamy IV. THE LAW OF PRESERVATION Instinct of self-preservation Means of self-preservation Enjoyment of the fruits of the earth Necessaries and superfluities Voluntary privations -Mortifications V. THE LAW OF DESTRUCTION Necessary destruction and unjustifiable destruction Destructive calamities War Murder Cruelty Duelling Capital punishment VI. SOCIAL LAW Necessity of social life Life of isolation Family ties VII. THE LAW OF PROGRESS State of nature March of progress Degenerate peoples Civilisatlon Progress of human legislation Influence of spiritism on progress VIII. THE LAW OF EQUALITY Natural equality Inequality of aptitudes Social inequalities Inequality of riches Trials of riches and of poverty Equality of rights of men and women Equality In death IX. THE LAW OF LIBERTY Natural liberty Slavery Freedom of thought Freedom of conscience Free-will Fatality Foreknowledge Theoretic summary of the springs of human action X. THE LAW OF JUSTICE, OF LOVE, AND OF CHARITY Natural rights and justice Right of Property-Robbery Charity-Love of the neighbour Maternal and filial affection CHAPTER XII MORAL PERFECTION Virtues and vices The passions Selfishness Characteristics of the virtuous man Self-knowledge BOOK FOURTH HOPES AND CONSOLATIONS.
CHAPTER 1 Earthly joys and Sorrows Happiness and unhappiness Loss of those we love Disappointments-Ingratitude-Blighted affections Antipathetic unions Fear of death Weariness of Life-Suicide Future joys and sorrows Annihilation-Future life Intuition of future joys and sorrows Intervention of God in rewards and punishments Nature of future joys and sorrows Temporal sorrows Expiation and repentance Duration of future penalties Resurrection of the body Paradise-Hell-Purgatory-Original sin CONCLUSION