VII

Spiritism presents three different aspects, viz., the facts of spirit-manifestation, the philosophic and moral principles deducible from those facts, and the practical applications of which those principles are susceptible; hence three classes into which its adherents are naturally divided, or rather, three degrees of advancement by which they are distinguished: 1st, Those who believe in the reality and genuineness of the spirit-manifestations, but confine themselves to the attestation of these, and for whom spiritism is merely an experimental science; 2d, Those who comprehend its moral bearings; 3d, Those who put in practice, or, at least, endeavour to put in practice, the system of morality which it is the mission of spiritism to establish. Whatever the point of view experimental, scientific, or moral, from which these strange phenomena are considered, every one perceives that they are ushering in an entirely novel order of ideas, which must necessarily produce a profound modification of the state of the human race; and every one who understands the subject also perceives that this modification can only be for good.

As for our adversaries, they may also be grouped into three categories: 1st, Those who systematically deny whatever is new, or does not proceed from themselves, and who speak without knowing what they are talking about. To this class belong all those who admit nothing beyond the testimony of their senses they have not seen anything, do not wish to see anything, and are still more unwilling to go deeply into anything; they would, in fact, be unwilling to see too clearly, for fear of being obliged to confess that they have been mistaken; they declare that spiritism is chimerical, insane, utopian, and has no real existence, as the easiest way of settling the matter; they are the wilfully incredulous. With them may be classed those who have condescended to glance at the subject, in order to be able to say, "I have tried to see something of it, but I have not been able to succeed in doing so;" and who do not seem to be aware that half an hour's attention is not enough to make them acquainted with a new field of study; 2d, Those who, although perfectly aware of the genuineness of the phenomena, oppose the matter from interested motives. They know that spiritism is true; but being afraid of consequences, they attack it as an enemy. 3d, Those who dread the moral rules of spiritism as constituting too severe a censure of their acts and tendencies. A serious admission of the truth of spiritism would be in their way; they neither reject nor accept it, but prefer to close their eyes in regard to it. The first class is swayed by pride and presumption; the second by ambition; the third by selfishness. We should seek in vain for a fourth class of antagonists, viz., that of opponents who, basing their opposition on a careful and conscientious study of spiritism, should bring forward positive and irrefutable evidence of its falsity.

It would be hoping too much of human nature to imagine that it could be suddenly transformed by spiritist ideas. The action of these undoubtedly is not the same, nor is it equally powerful, in the case of all those by whom they are professed; but their result, however slight it may be, is always beneficial, if only by proving the existence of an extracorporeal world, and thus disproving the doctrines of materialism. This result follows from a mere observation of the phenomena of spiritism; but, among those who, comprehending its philosophy, see in it something else than phenomena more or less curious, it produces other effects. The first and most general of these is the development of the religious sentiment, even in those who, without being materialists, are indifferent to spiritual things; and this sentiment leads to contempt of death – we do not say to a desire for death, for the spiritist would defend his life like any one else, but to an indifference which causes him to accept death, when inevitable, without murmuring and without regret, as something to be welcomed rather than feared, owing to his certainty in regard to the state which follows it. The second effect of spiritist convictions is resignation under the vicissitudes of life. Spiritism leads us to consider everything from so elevated a point of view that the importance of terrestrial life is proportionally diminished, and we are less painfully affected by its tribulations; we have consequently more courage under affliction, more moderation in our desires, and also a more rooted repugnance to the idea of shortening our days, spiritism showing us that suicide always causes the loss of what it was intended to obtain. The certainty of a future which it depends on ourselves to render happy, the possibility of establishing relations with those who are dear to us in the other life, offer the highest of all consolations to the spiritist; and his field of view is widened to infinity by his constant beholding of the life beyond the grave, and his growing acquaintance with conditions of existence hitherto veiled in mystery. The third effect of spiritist ideas is to induce indulgence for the defects of others; but it must be admitted that, selfishness being the most tenacious of human sentiments, it is also the one which it is most difficult to extirpate. We are willing to make sacrifices provided they cost us nothing, and provided especially that they impose on us no privations; but money still exercises an irresistible attraction over the greater number of mankind, and very few understand the word "superfluity" in connection with their own personality. The abnegation of our personality is, therefore, the most eminent sign of progress.