THE SPIRITS’ BOOK

Allan Kardec

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Some doubts are more misleading than others, at least at frst glance, because they are made by critical minds and based on observation.

One of these objections is prompted by the fact that the language of spirits does not always seem worthy of the elevation attributed to supernatural beings. If detractors would take the trouble to read through the summary of Spiritism that we provided above, they would see that the spirits themselves readily admit they are not at all equal to one another in intellect or moral qualities. We should not accept everything said by the spirits as literal truth, and we must weigh the merit of their statements for ourselves. Of course, those who gather from this that we only communicate with immoral or depraved beings, whose sole interest is to deceive us, are not familiar with the messages obtained in the meetings regularly held with superior spirits, otherwise they would not come to such a conclusion. It is unfortunate that they have only seen, by pure chance, the worst side of the spirit world because we do not want to presume that they only attract bad, crude, or lying spirits, rather than good ones. We merely suggest that, in some cases, their principles may not be strong enough to repel iniquity, and imperfect spirits take advantage of their curiosity, while higher spirits pull away from them.

Judging the spirits based on these facts is as irrational as judging the character of an entire population by the actions of one small group of wild or scandalous individuals, with whom educated and respectable citizens have no relation. Such individuals are like travelers who, when they enter a capital through one of its worst peripheral sections, judge all of its inhabitants by the values and language of a rough neighborhood. Just as in our own world, there are higher and lower classes of society in the spirit world. Therefore, it is necessary to study superior spirits, in order to see that the other world is not solely populated by ignorant and cruel beings. When asked if superior spirits visit us, we reply: Do not stay in the outskirts. See, observe, and judge, all the facts are within the reach of all, except those described by Jesus as “having eyes and they do not see; ears, and they do not hear.”

A variation of the same objection consists in attributing all spirit communications, and the accompanying physical manifestations, to the intervention of some diabolical power that assumes every form to effectively deceive us. We will not even dignify this theory with a response. That premise has been refuted by what we have already said, and we will only add that if such were the case, it would have to be admitted either that the devil is sometimes very wise, reasonable and moral, or else there are good devils.

Indeed, is it possible that God allows only bad spirits to manifest to destroy us, without giving us the counterbalance of good spirits? If not, we have admitted God’s impotence. On the other hand, to believe that our Creator can but abstains from doing so, contradicts the belief in Divine goodness. Both theories are equally blasphemous. Admitting the communication of vile spirits by default acknowledges the existence of spirit manifestations. If they exist, it can only be with the permission of God, and how can we morally believe that it is allowed to occur only for a bad purpose? This theory contradicts both the simplest precepts of common sense and religion.

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