The Plurality of Worlds
105. Are the many worlds traveling through space peopled with
inhabitants as is the earth?
All the Spirits have affirmed it and reason states that it must
be so. Since the earth occupies no special class in the universe,
either because of its position or size, there is nothing that would
justify believing that it alone is privileged enough to be inhabited.
Moreover, God could not have created those billions of globes
simply for the pleasure of our own eyes, especially since the vast
majority is beyond our sight.
106. If other worlds are inhabited, are all their inhabitants
similar to those of the earth? In other words, could these inhabitants
live amongst us and us amongst them?
Their overall form might be more or less the same, but their
composition must be adapted to the environment in which they
live, just as fish are made to live in the water and birds in the air.
If the environment is different - as everything would lead us to
believe, and just as astronomical observations seem to show - their
physical composition must be different also; hence, in their normal
state they probably could not live amongst one another with the
same bodies. All the Spirits have confirmed this to be a fact.
107. Assuming that these worlds are inhabited, are they in the
samepositionastheearthfrom themoralandintellectualpoint ofview?
According to what the Spirits have taught, the various worlds are
at very different degrees of evolution; some are in the same condition
as die earth; others are even less evolved: the human beings on them
are even more brutish, more physical and more inclined toward
evil. On the other hand, there are worlds on which human beings
are morally, intellectually and physically more-evolved, where moral
evil is unknown, where the arts and sciences have attained a degree
of perfection incomprehensible to us, and where the inhabitants'
less physical composition is subject neither to suffering, disease, nor
infirmity. People live in peace without trying to harm one another,
and they do not experience the vexations, troubles, afiflictions or needs
that assail earth's people. Moreover, there are worlds that are more
evolved still, where the nearly fluidic corporeal envelope approaches
more and more the nature of the angels. In the progressive series of
the worlds, the earth is neither in the first nor the last category, but it
is one of the most material and least evolved.
The soul is not, as is generally believed, located in any one
part of the body. Along with the perispirit, it forms a fluidic,
penetrable whole assimilating the entire body, with which it
comprises a complex being and from which death is no more than
a sort of split. One may visualize two like bodies interpenetrating
each other, joined during life and separated after death. In death,
one is destroyed while the other remains.
During life, the soul acts more specially upon the organs of
thought and sentiment. It is simultaneously internal and external;
that is, it radiates outward. It can even leave the body, travel far
and manifest its presence somewhere else, as observation and
somnambulistic phenomena have shown.
109. Is the soul created at the same time as the body or before?
Apart from the existence of the soul, this question is one of
the most crucial, because its solution leads to the most important
consequences. It is the only key to a multitude of problems
unsolvable until now for lack of being considered.
There are two possibilities: either the soul exists or does not
exist before the body's formation — there can be no middle ground.
With the preexistence of the soul, everything is explained logically
and naturally; without it, it is even impossible to justify certain
dogmas of the Church. It is this very impossibility of justification
that has led so many thinking people to disbelief.
The Spirits have resolved the question in the affirmative,
and neither the phenomena nor logic can leave any doubt about
it. However, once we accept the soul's preexistence as a simple
hypothesis at least, we will see that most difficulties disappear.
110. If the soul exists prior to the body, then before its union
with the body did it possess its individuality and self-awareness?
Without individuality and self-awareness, the results would
be the same, as if it had not existed in the first place.
111. Prior to its union with the body, had the soul achieved any
progress or had it been stationary?
The fact of the soul's prior progress is both the consequence
of observation of the phenomena and the Spirits' teachings.
112. Did God create all souls morally and intellectually equal
or did God create some more perfect and intelligent than others?
If God had created some souls more perfect than others,
such favoritism would not be compatible with God's justice. Since
all are God's creatures, why would God exempt some from labor
while imposing it on others in order to achieve eternal happiness?
The inequality of souls at their origin would be a negation of
113. If all souls are created equal, how can the diversity of
aptitudes and natural predisposition amongst earths humankind
This diversity is the consequence of the progress the
soul accomplished before its union with the body. Souls more
advanced in intelligence and morality are those who lived longer
and progressed more prior to their incarnation.
114. What is the state of the soul at its origin?
Souls are created simple and ignorant, that is, without
knowledge or an understanding of good and evil, but with an
equal aptitude for all things. At their beginning, they are in a sort
of infancy with neither their own will nor perfect awareness of
their existence. Little by little, their free will develops along with
115. Did the soul accomplish its previous progress in the soul
state per se, or in a previous corporeal existence?
Besides the Spirits' teachings regarding this point, the study
of the differing degrees of humans' advancement on the earth
demonstrates that the soul's previous progress must have been
accomplished over a series of corporeal existences that varied in
number according to the degree they have reached. Such deduction
is the result of having observed the phenomena occurring before
our eyes every day.
Human Beings during their Life on Earth
116. At what moment does the union between the soul and
At conception, the spirit, although still in the errant state,
becomes connected by a fluidic tie to the body with which it is to
unite. This tie tightens as the body develops. From then on, the spirit
is overcome by a sort of confusion that continues to increase. At the
time of birth, this confusion is complete and the spirit loses its self-
awareness; it regains its ideas gradually, starting at the moment of the
child's first breath. At this point, the union is complete and definitive.
117. What is the intellectual state of the child's soul at the
moment of its birth?
The soul's intellectual and moral state is the same as before its
union with the body; that is, the soul possesses all the ideas it had
acquired previously, but due to the confusion that accompanies its
change, its ideas are momentarily in a latent state. They gradually
awaken, but manifest only in proportion to the development of
the child's organs.
118. What is the origin of innate ideas, precocious dispositions,
and instinctive aptitudes for an art or science without having
undergone anyformal instruction?
Innate ideas can have only two possible sources: the creation
of some souls more perfect than others, in which case they would
have been created at the same time as the body, or the previous
progress accomplished prior to the union between the soul and
the body. Since the former is incompatible with God's justice,
that leaves only the latter. Innate ideas are the result of knowledge
acquired during previous existences, and which remain in a state
of intuition to serve as the basis for acquiring new ideas.
119. How can geniuses appear in social classes deprived of any
This fact shows that innate ideas are independent of the
environment in which people are educated. Both environment
and education develop innate ideas, but they do not provide them.
Persons of genius are incarnations of already-advanced spirits, who
have already progressed significantly. Thus, education may provide
the instruction they still lack, but it cannot provide genius where
there Is none.
120. Why are there children who are instinctively good in a
wicked environment and in spite of bad examples, whereas others are
instinctively evil in a good environment and in spite ofgood counsels?
It is the result of already-accomplished moral progress, just
as innate ideas are the result of intellectual progress.
121. Of two children of the same parents and educated under the
same conditions, why may one be intelligent and the other slow, one good
and the other evil? Why is it that the child of aperson of genius is sometimes
a dullardand thechildofa dullardaperson ofgenius?
This fact finds its support in the origin of innate ideas.
Moreover, it shows that the soul of such a child in no way proceeds
from the parents; otherwise, in virtue of the saying that the part
is of the same nature as the whole, the parents would transmit
their qualities and defects to their children, just as they transmit
the principle of their corporeal qualities. In procreation, only the
body proceeds from the body, whereas the souls are independent
of one another.
122. If souls are independent of one another, where does the
mutual love of parentsfor their children comefrom?
Spirits are brought together out of affinity, and birth into this
or that family does not happen by chance. Most often it depends
on the choice of the spirit who rejoins those whom it used to love
in the spirit world or during previous lifetimes. Furthermore,
parents have the mission to aid the progress of the spirits who
incarnate in their children; and to encourage them, God inspires
them to mutual affection; however, they often fail at their mission
and are punished as a result.
123. Why are there badparents and bad children?
They are spirits who are brought together as a family not
out of affinity, but as a trial, and often as a punishment for what
they were in a previous existence. One parent is given a bad child
because he himself or she herself was perhaps a bad child; in order
to undergo the punishment of talion, the child is given a bad
parent because he or she was a bad parent.
124. Why do we find certainpersons born into a lowly condition
possessed of instincts of dignity and greatness, while others, born into
the upper classes, display instincts of a lower nature?
This is an example of an intuitive memory of their character
and the social position they occupied in a previous existence.
125.What is the cause of the sympathies and antipathies
between persons who meetfor the first time?
They are most often persons who once knew and perhaps
loved each other in a previous existence, and who, upon meeting
once again, are attracted to each other.
Instinctive antipathies also result from previous relationships.
These two sentiments may have a different cause, however.
The perispirit radiates around the body a type of atmosphere
imbued with the good or bad qualities of the incarnate spirit. By
means of the contact of their spiritual fluids, two persons who
meet experience the resultant feeling, which may be either pleasant
or unpleasant. Their spiritual fluids tend either to intermingle or
to repel each other according to their similar or dissimilar nature.
This is how the phenomenon of thought transmission may
be explained. Through the contact of their spiritual fluids, two
souls understand each other somehow. They are in tune with each
other and comprehend each other without even speaking.
126. Why don'tpeople remember theirprevious lives? Wouldn't
such remembrance be necessaryfor theirfutureprogress?
(See "Forgetfulness of the Past" - Dialogue with Visitor, above)
127. What is the origin of the sentiment called the conscience?
It is the intuitive remembrance of the progress accomplished
in previous lives and of resolutions made by the spirit before
incarnation - resolutions it does not always have the strength to
keep once incarnated.
128. Do human beings have fee will or are they subject tofatalism?
If their conduct were subject to fatalism, they would have
no responsibility for the evil or merit for the good they do; hence,
any punishment would be unjust and any recompense senseless.
Humans' free will is a consequence of God's justice, the attribute
that gives them their dignity and lifts them above all other creatures.
This is so very true that the esteem, they have for one another is
due to their free will. Those who lose it accidentally because of
sickness, insanity, chemical dependency or mental impairment are
pitied or treated with contempt.
Materialism, which makes all the moral and intellectual
faculties depend on the physical body, reduces humans to the
status of being machines without free will, and consequently, with
no responsibility for the evil or merit for the good they do.
129. Did God create evil?
God did not create evil but established laws, and these
laws are always good because God is supremely good. Those who
obeyed them faithfully would be perfectly happy. But since spirits
have free will, they do not always obey them; evil is the result of
their breaking these laws.
130. Are humans born good or evil?
One must distinguish between the soul and the person. The
soul is created simple and ignorant, meaning neither good nor evil,
but because of its free will it is susceptible to taking either the good
path or the evil one; in other words, to obeying or breaking God's
laws. The person is born either good or evil according to whether
he or she is the incarnation of an evolved or unevolved spirit.
131. What is the origin ofgood and evil on the earth, and why
is there more evil than good?
The origin of evil on the earth is the result of the imperfection
of the spirits incarnated on it. Because the earth is a less evolved
world, the predominance of evil derives from the fact that most
of the spirits that inhabit it are themselves less evolved or have
progressed little. On more highly evolved worlds, where only
purified spirits are allowed to incarnate, evil is either nearly or
132. What is the cause of the ills that afflict humankind?
The earth may be considered as both a world of instruction
for little-evolved spirits and one of expiation for guilty spirits.
Humankind's ills are the consequence of the moral imperfection
of incarnate spirits. Through the contact of their vices, they make
themselves mutually unhappy and punish one another.
133. Why do bad individuals frequently prosper while good
ones are the target of all sorts ofafflictions?
For those who see nothing but the present life and who
believe it is the only one, this fact must seem a supreme injustice.
This is not the case, however, when one considers the plurality
of existences and the brevity of each when compared to eternity.
The study of Spiritism shows that the prosperity of bad people has
awful consequences for them in subsequent existences; that the
afflictions of individuals of the good are, on the contrary, followed
by a great and lasting happiness if they have borne their afflictions
with resignation; for them, it is like one unfortunate day in a
lifetime of prosperity.
134. Why are some born into destitution and others into opulence?
Why are there persons horn blind, hearing and speech-impaired or
afflicted with incurable diseases, whereas others have every physical
advantage imaginable? Is this an effect of chance or ofProvidence?
If it is an effect of chance, it cannot be one of Providence;
if it is the effect of Providence, people might ask: where is God's
goodness and justice? Clearly, it is because they do not understand
the cause behind such ills that many are led to blame God. It is
understandable that those who become poverty-ridden or infirm
due to their imprudence or their excesses should be punished
wherein they have sinned; however, if the soul is created at the same
time as the body, what has it done to deserve such afflictions from
birth or to be exempt from them? If we acknowledge the justice of
God, we must acknowledge that these effects have a cause; if this
cause does not lie in this life, it must lie in a previous one because
in all things the cause must precede the effect. Hence, the soul must
have lived before and it must have deserved the expiation. Spiritist
studies have, in fact, shown us that more than one person born
into poverty was once rich and. respected in a previous existence,
but made bad use of the wealth that God enabled him or her to
administer; that more than one person born into abjectness was
once proud and powerful; that quite often those who commanded
with harshness are submitted to the mistreatment and humiliation
that they forced others to bear.
A life of pain is not always one of expiation; it is quite often
a trial chosen by the spirit itself, who sees it as a way to evolve
more rapidly if it bears it with courage. Wealth is also a trial more
perilous than poverty due to the temptations and abuses it arouses.
The examples of those who have lived also show that it is a trial
from which few manage to emerge victorious.
Differences in social positions would be all the more unjust
- when they do not result from our conduct in the present life - if
they didn't have a means of compensation. It is the conviction of
that truth, acquired through Spiritism, which gives us the strength
to endure life's vicissitudes and to accept our lot without envying
the lot of others.
135. Why are there severely mentally impairedpersons?
Their situation would hardly be at all reconcilable with
God's justice if the theory of a single existence were true. No
matter how miserable the situations individuals are born into
may be, they can rise above them by means of intelligence and
labor; mentally impaired persons, however, are destined from
birth to death to suffer brutality and contempt.There is no
possible compensation for them. So, why would their soul have
been created that way?
Spiritist studies of the mentally impaired have shown that
their soul is as intelligent as the souls of the unimpaired; that such
infirmity is an expiation inflicted on spirits for having abused their
intelligence in a previous life, and that they suffer cruelly by feeling
imprisoned by bonds they cannot break and by the contempt to
which they are subjected, when they may have been lauded for
their intelligence in a previous existence.
136. What state is the soul in during sleep?
During sleep, only the body rests; the spirit does not sleep.
Experiments have shown that during this time the spirit enjoys its
complete freedom and the full use of its faculties. It takes advantage
of the body's rest and the times in which its presence is not needed
in order to act freely and go wherever it wishes. During its lifetime,
no matter how far it may travel from the body, the spirit remains
connected to it by a fluidic tie that serves to call it back whenever
its presence in the body is needed. This tie is broken only by death.
137'. What causes dreams?
Dreams result from the spirit's freedom during sleep and are
sometimes the remembrance of places and persons the spirit has
seen or visited while in that state.
138. Where do presentiments come from?
They are the spirit's vague and intuitive memories of what
it learned during times of freedom; sometimes, they are secret
warnings given by benevolent spirits.
139. Why are there both primitive and civilizedpeople?
Apart from the preexistence of the soul, this question
would be insolvable, unless we were to believe that God created
primitive and civilized souls, which would be a denial of his
justice. Furthermore, reason refuses to believe that, after death,
the soul of the primitive either remains forever in its little-
evolved state or that it is in the same position as the soul of the
If one accepts the idea that there is one starting point for
all souls — the only doctrine compatible with God's justice - the
simultaneous presence of primitivism and civilization is a material
fact that demonstrates the progress that some have achieved and
that others are capable of achieving. The primitive's soul thus will
attain the level of the civilized soul with time. However, since
primitives die every day, their souls cannot attain such a level
except through subsequent incarnations more and more perfected
and suitable for their advancement, and after going through all the
intermediary levels between the two extremes.
140. Would it be possible, according to some people's way
of thinking, that the soul incarnates only once but then goes on to
accomplish further progress in the spirit state or in other realms?
This proposition would be acceptable if on the earth there
were only people of the same moral and intellectual level, in which
case we could say that the earth is meant for only one specific
level; the exact opposite seems obvious, however. In fact, it would
be incomprehensible that primitives could not become civilized
on earth, since there are many advanced souls incarnated, on the
same globe. From this we must conclude that the possibility for
the plurality of earthly existences results from the very examples
we have right before our eyes. If it were otherwise, we would have
to explain: First, why would only earth have the monopoly on
incarnation? Second, if such a monopoly were a fact, then why are
there souls incarnated at every level of advancement?
141. /w the midst ofcivilized societies, why are there individuals
of a level of ferociousness similar to the most barbaric primitives?
They are little-evolved spirits who have left their former
barbaric cultures to reincarnate in an environment unfamiliar to
them, and in which they feel out of place, just as a boor would feel
if suddenly brought into the environment of high society.
Comment: It would be hard to believe, without denying God's
justice and goodness, that the soul of a hardened criminal could
have the same point of departure in this life as an individual full of
every virtue. If the soul were not previous to the body, the soul of
the criminal would be as new as the soul of the moral individual;
why then would one be good and the other evil?
142. Where do the distinctive characteristics of the various
From spirits who share more or less the same tastes and inclinations
and who incarnate in a sympathetic environment - and often in the
same environment - where they can satisfy such inclinations.
143. How do cultures progress and decay?
If the soul were created at the same time as the body, the
humans of today would be as new and as primitive as the humans
of the Middle Ages. But why, then, are their habits more benign
and their minds more developed? If in the death of the body the
soul leaves the earth for good, we must ask further: What would
be the result of the work done to improve a culture if it had to be
recommenced with the new souls arriving each and every day?
Spirits incarnate into a sympathetic environment and according
to the level oftheir advancement. For example, a person in one culture,
who has progressed sufficiently but who did not find in that culture
an environment corresponding to the level he or she has reached, will
incarnate in a more advanced culture. As a generation moves a step
forward, through syrnpatihy it attracts new arrivals of more advanced
spirits who perhaps might have previously lived in that same country
and progressed. It is thus that, step by step, a nation advances. If the
majority of the new arrivals were of a less evolved nature, and if the
former inhabitants departing every day did not then return to a worse
environment, the culture would decay and end up dying out.
Comment: Such questions give rise to others which find their
solution in the same principle; for example, where does the
diversity of cultures on earth come from? Are there cultures that
rebel against progress? Is the black race capable of attaining the level
of the European? Is slavery useful to the progress of less evolved
cultures? How can the transformation of humankind, take place?
Human Beings after Death
144. How does the soul's separationfromthe body occur? Does it
occur suddenly or gradually? The souls liberation occurs gradually
and at varying degrees of slowness according to individuals and the
circumstances of their deaths. The bonds that used to unite the soul to the body are broken only litde by litde; the separation occurs less quickly if the person's life was more materialistic and sensually inclined.
145. What is the soul's situation immediately after the death of
the body? Is it instantly aware of itself? In other words, what does it
see? What does itfeel?
At the moment of death, at first everything is confused.
The soul needs some time to get a hold of itself. It is dazed and
in the state of someone awakening from a deep sleep, trying to
understand his or her situation. As the influence of the matter
from which it has just freed itself wears off, and the sort of fog
that obscures its thoughts dissipates, the lucidity of ideas and the
memory of its past return.
The duration of this state of confusion varies greatly; it may
last only a few hours or several days, months or even years. It is
shorter for those who during life identified with their future state
because they immediately understand their situation; it is longer
for those who lived more materialistically.
The sensations that the soul feels at this time also vary greatly.
The confusion following death is not at all painful for morally
upright persons; it is calm and in every way resembles the sensation
that accompanies a peaceful awakening. For those whose conscience
is not clean and who are more bound to the corporeal than the
spiritual life, it is full of anxiety and distress, which increase as they
regain their self-awareness. They are overcome with fear and a sort
of dread at what they see, and especially of what they foresee.
The sensation that may be termed physical is one of great
relief and immense well-being; the spirit feels relieved of a burden
and very happy at no longer feeling the corporeal pain experienced
a few moments before; at feeling free, liberated, detached and alert,
as if it had been freed from heavy chains.
In its new situation, the soul sees and hears what it saw and
heard before death, but it also sees and hears other things that
are beyond the coarse bodily organs. It experiences sensations and
perceptions unknown to us.
Comment: These responses, as well as all those having to do with
the soul's situation after death or during life, are not the result of a
theory or system but of direct studies of thousands of individuals
observed in every phase and period of their spirit existence, from
the lowest to the highest degree of the hierarchy, and according to
their habits during their earthly life, the kind of death, etc. When
speaking of the spirit life, it is often stated that no one knows what
happens there because no one has ever returned from it. That is a
mistake because it is precisely those who are there who have come to
instruct us, and God is allowing it more nowadays than ever before
as a final warning to disbelief and materialism.
146. After the soul has left the body, does it see God?
The soul's perceptive faculties are proportional to its
purification; only highly purified souls may enjoy God's presence.
147. If God is everywhere, why can't all spirits see him?
God is everywhere because God radiates everywhere, and
one could say that the universe is immersed in divinity, just as we
ourselves are immersed in the sun's light. But less evolved spirits
are surrounded by a sort of fog that hides it from their eyes, and
which dissipates only as they purify and dematerialize themselves.
From the visual point of view, low order spirits are, in relation to
God, like incarnates in relation to spirits: truly blind.
148. After death, is the soul aware of its individuality? What
evidence is there and how can we prove it?
If souls did not retain their individuality after death, it would
be both for them and for us as if they did not exist at all, and the
moral consequences would be exactly the same. They would have
no distinctive characteristics and criminals would be on the same
level as morally upright individuals, which would mean that no
one would have any interest in doing good.
In mediumistic manifestations, the soul's individuality is
disclosed in a material manner, so to speak, by the language and
qualities characteristic to each soul. Since they all think and act
differently, some are good and others evil, some learned and others
ignorant, some want what others do not; this is obvious proof that
they are not merged into a homogenous whole. This goes without
mentioning the obvious proofs they have provided us of having
animated this or that particular individual while on earth. Thanks
to experimental Spiritism, proof of the soul's individuality is no
longer a vague concept but a result of observation.
The soul itself proves its individuality because its own
thoughts and will are distinct from those of others. It also proves it
by means of its fluidic envelope or perispirit, a sort of limited body
that makes it a separate being.
Comment: Some people think they can escape the criticism of
materialism by believing in a universal intelligent principle, a portion
of which we absorb at birth and which comprises the soul, and which
we give back after death to the common mass, into which our souls
blend like drops ofwater in the ocean. This theory - a sort of transition
- does not deserve the name spiritualism, because it is as hopeless as
materialism. The common reservoir of the Universal Whole would be
the same as nothingness since there would be no more individualities
149. Does the kind of death influence the state of the soul?
The state of the soul varies considerably according to the
kind of death, but especially according to the nature of its habits
during its earthly life. In natural death, the disengagement occurs
gradually and without shock, and frequently begins even before the
body's life is extinguished. In violent death through suicide, capital
punishment or accident, the ties are broken all of a sudden; surprised
by this occurrence, it becomes greatly confused by the change that has
taken place in itself and cannot comprehend its situation. One fairly
constant phenomenon in such cases is that the spirit is not convinced
that death has occurred, and this delusion can last several months or
years. While in this state, it comes and goes, looking after its affairs
as if it were still in this world, but it is very perplexed when no one
responds when it speaks. This delusion does not apply exclusively to
violent deaths, however; it may be found in many individuals whose
life was absorbed by materialistic pleasures and interests.58
150. Where does the spirit go after having left the body?
It does not become lost in the immensity of the infinite as
is generally believed. It is in the errant59 state in the spirit world,
and most frequently it finds itself amongst those it used to know,
and especially amongst those it used to love, as it is able to travel
instantly over great distances.
151. Does the soul retain its affectionsfom earth?
It retains all of its moral affections; it forgets only the
material affections that are no longer important to it. That is why
it joyously comes to see its relatives and friends once again, and is
happy that they have remembered it.
152. Does the soul retain any memory of what it did while on
the earth? Is it still interested in the endeavors it left unfinished?
That depends on how evolved it is and the nature of its
endeavors. Dematerialized spirits care little about material matters
and are happy to be free of them. As for the endeavors they
had begun, according to their importance and usefulness, they
sometimes inspire others with the thought of finishing them.
153. In the spirit world, does the soul once again meet the
Not only does it meet them, but it also meets many others
it used to know in its previous existences. Usually, those for whom
it held the most affection come to welcome it on its return to the
spirit world, and they help it free itself from its earthly bonds.
However, being denied meeting their loved ones once again is
sometimes a punishment for guilty spirits.
154. In the other life, what is the intellectual and moral state of
children who died at a very young age? Are theirfaculties still as child-
like as they were while incarnate? The incomplete development of
the organs of such children did not enable their spirits to manifest
completely; once freed from their envelope, their faculties are as
they were prior to incarnating. Since their spirits spent only a few
moments physically alive, their faculties could not have changed.
Comment: In spirit communications, the spirit of a child can
therefore speak as that of an adult because it could be a highly
advanced spirit. If it sometimes assumes child-like language, it does
so in order not to deprive its mother of the enchantment of a fragile,
delicate being adorned with all the grace of innocence.
The same question may be asked regarding the intellectual state of
the souls of mentally impaired and insane persons after death; the
answer lies in the aforementioned.
155. After death, what is the difference between the souls of
learned individuals and unlearned ones, and between the souls of
primitives and civilizedpersons?
Approximately the same difference as between them during
life, for entering the spirit world does not endow the soul with all
the knowledge it lacked while on the earth.
156. Do soulsprogress intellectually and morally after death?
They progress more or less so, according to their will; some
progress significantly, but they need to put into practice during the
corporeal life what they have acquired in knowledge and morality.
Souls who remain stationary return to an existence similar to
the one they left, whereas those who have progressed merit an
incarnation of a higher level.
Since progress is proportional to the spirit's will, there are
spirits who for a long time retain the tastes and inclinations they
had during life, and who pursue the same ideas.
157. Is apersonsfate in theftture life irrevocably sealed after death?
The irrevocable sealing of a person's fate after death would be a complete negation of God's goodness and justice because
there are many who did not depend on their own efforts to
educate themselves sufficiently - not to mention mentally
impaired and primitive individuals, and the countless children
who die before having experienced life. Even among educated
persons there are many who might think they are sufficiently
perfected to be exempt from doing anything more; but is this not manifest proof that God gives of his goodness, allowing a
person to do the next day what he or she did not do the day
before? If fate is irrevocably sealed, why do people die at such
differing ages, and why does not God, out of divine justice,
allow everyone time to do the best possible or to repair the
evil they have done? How can one be sure that a blameworthy
person who died at thirty years of age would not have repented
and have become a moral person if he or she had lived to be
sixty? Why would God deny him or her such an opportunity
when God gives it to others? "By itself, the fact of the diversity
of life's duration and the moral state of most people proves the
impossibility — if one believes in God's justice — that the soul's
fate is irrevocably sealed after death.
158. In thefuture life, what is thefate of children who died at
a very young age?
This question is one of those that best demonstrates the
justice and need of the plurality of existences. A soul who lived
only a few moments and did neither good nor evil would merit
neither reward nor punishment. According to Christ's maxim
that all are rewarded or punished according to their deeds, it would
be both illogical and contrary to God's justice to believe that,
without having worked for it, such a soul would be called to
enjoy the perfect bliss of the angels, or that it could be deprived
of such; nevertheless, it must have some kind of fate. A combination
of the two throughout eternity would also be an injustice. An
existence interrupted at its beginning cannot thus have any
consequences for the soul. Its current fate is the result of what it
deserved from its previous existence; its future fate will be what
it deserves in its later existences.
159. Do souls have occupations in the spirit life? Do they
concern themselves with matters other than theirjoys or sufferings?
If souls were concerned only with themselves throughout
eternity, that would be selfishness, and God, who condemns
selfishness, would not approve in the spirit life what is punishable
in the corporeal one. Souls or spirits have occupations in keeping
with their degree of advancement while at the same time they seek
to learn and improve themselves.
160. What do the sufferings of the soul consist of after death?
Are guilty souls tortured in material flames?
The church nowadays realizes perfectly well that the
fire of hell is mental and not physical; however, it does not
define the nature of the sufferings. Spirit communications
have brought them before our eyes. Through them, we can
determine what these sufferings are, and we can be convinced
that even though they are not the result of material fire - which
in effect could not burn non-material souls - they are no less
horrifying in certain cases. Such sufferings are not uniform
and vary infinitely according to the nature and degree of the
wrongs committed, and it is nearly always these very wrongs
that serve as punishment. It is thus that certain murderers
are forced to remain at the place of their crime and to see
their victims continuously in front of them; that persons of
sensualistic and materialistic tastes retain these same tastes, and
the impossibility of physically satisfying them is true torture;
that misers believe they are suffering from the cold and the
privations they endured while alive because of their miserliness;
that other misers remain close to the hoards they buried and
experience unending anxiety out of the fear that they might
get stolen; in other words, there is not one wrong, one moral
imperfection, one evil act that does not have its counterpart
and natural consequences in the world of spirits; hence, there is
no need for a determined and circumscribed place: everywhere
the wicked spirit goes, it carries its own hell with it.
Besides spiritual punishments, there are physical
punishments and trials that the not-yet-purified spirit must
endure in new incarnations, where it is placed in a position
to bear what it made others bear: being humiliated if it had
been proud, poverty stricken if it had misused its wealth, made
unhappy by its child if it had been a bad child itself, etc. As
we have stated, the earth is a place of exile and expiation - a
purgatory — for spirits of that nature. It will depend on each one
not to have to return, seeking to improve itself enough to deserve
going to a better world.
161. Is prayer beneficial for suffering souls?
Prayer is recommended by all good spirits; moreover, it is
asked for by imperfect spirits as a means of relieving their suffering.
The soul who is prayed for experiences relief because it is a display
of interest, and the unfortunate soul is always relieved when it
encounters caring hearts that show compassion for its pain. Also,
prayer stimulates repentance and the desire to do what it must to
be happy; thus, prayer can shorten its punishment, if, on its part,
the suffering soul seconds it through its own goodwill.
162. What do the pleasures of blissful souls entail? Do such
spirits spend eternity in contemplation?
Justice demands that the reward be proportional to the
merit, just as the punishment to the gravity of the wrong; hence,
there are infinite degrees in the pleasures of the soul from the
moment it enters the path of the good until it attains perfection.
The blissfulness of good spirits entails the knowledge of all
things and not having any hatred, jealousy, envy, ambition or any of
the other passions that make human beings unhappy. The love that
unites them is for them the source of supreme bliss. They do not
experience the needs, suffering or anxieties of physical life. A state
of unending contemplation would be a senseless and monotonous
happiness proper for a selfish spirit, since its existence would be
one of unlimited uselessness. Spirit life, on the contrary, is one of ceaseless activity because of the missions that spirits receive from
the Supreme Being as his agents in the governance of the universe;
missions that are in keeping with their advancement and that they
are happy to fulfill since they furnish them with opportunities to
make themselves useful and to do the good.
Comment: We invite the adversaries of Spiritism and those who do
t not accept reincarnation to provide a more logical solution to the
problems discussed above by using a principle other than that of the
plurality of existences.