297. The adversaries of spiritism do not fail to object that its adherents are far from being agreed among themselves; that they do not all hold the same belief; in short, that they contradict one another. If, say they, your theories are given to you by spirits, how is it that they are not identical? A few simple considerations will reduce this objection to its true value.

 

Let us begin by remarking that the contradictions referred to are generally more apparent than real, affecting, so to say, the surface rather than the substance of the subject, and that they are consequently of no vital importance. Such as they are, however, they proceed from two sources, some of them being due to men, and others being due to spirits.

 

298. Contradictions of human origin are sufficiently explained in our chapter on theories (36), to which we refer the reader. It will be readily understood that, on the first outbreak of modern spiritism, when the whole subject may be said to have been in embryo, many widely different opinions were naturally put forth as to the cause of spirit-phenomena and the inferences to be drawn from them; opinions which, for the most part, have been abandoned, as inquirers have arrived at a more extended knowledge of the matter. With the exception of those who are reluctant to give up opinions which they have originated or espoused, it may be said that, at the present day, the immense majority of spiritists are agreed about principles, at least as regards fundamentals, and that they differ only in regard to a few comparatively unimportant details.

 

299. In order to understand the cause of contradictions originating with spirits, and to measure the importance of such discrepancies, we must have acquainted ourselves with the nature of the invisible world and studied it on various sides. It may seem astounding, at first sight, that spirits should not all think alike; yet this can surprise no one who considers the infinity of degrees which they have to pass through before reaching the summit of the hierarchy. To suppose that all spirits have the same mental outlook is to suppose them all to be on the same level of advancement; to attribute to all of them the same clear vision of the truth of things, is to assume that all of them have already attained to perfection; but, spirits being nothing more than human beings stripped of their fleshly envelope, this is not, and cannot be, the case; and, since spirits of every degree are able to manifest themselves, it is evident that spirit-communications must naturally bear the stamp of the ignorance or the knowledge, the moral inferiority or superiority, of those by whom they are made. To distinguish the true from the false, the good from the bad, is the aim of the instructions we have been employed to give in the present work.

 

It must not be forgotten that there are, among spirits as among men, false pretenders to science, having only a smattering of knowledge, and others who, proud and presumptuous, are addicted to theory building. As it is only the fully purified spirits who know everything, there are mysteries for the others as there are for men; and there are plenty of spirits who endeavour to explain these mysteries according to their own ideas and opinions, making it a point of honour to urge these explanations upon others, and to defend them in their communications. The mediums of these theorising spirits are to blame for having made themselves the champions of ideas opposed to common sense; but the contradictory statements that are made by spirits are to be attributed to the diversities of intelligence, knowledge, judgement, and morality observable among those who have not yet reached the elevation which, by giving universal knowledge to all who reach it, unites them all in the same convictions (See the Spirits' Book, INTRODUCTION, § XIII.; CONCLUSION, § IX.).

 

300. What is the use of spirit teaching, it may here be asked, if it gives us no more certainty than is given by human teaching? To this question the answer is easy. We do not accept the statements of all men with equal confidence; and, in choosing between statements that differ from one another, we give the preference to the one of which the author appears to us to be the more enlightened and judicious. We must deal with spirits in the same way. If some of them are not above humanity, there are others who are, and who may give us information that we should seek in vain from the most learned of man-kind; and the power of distinguishing between them can only be acquired through the careful study of the principles of spiritist doctrine which we urge upon all inquirers. But the information that we can derive from spirits, even of high degree, has its limits; for, if it is not given to spirits to know everything, still less is such knowledge possible for men. There are things, moreover, in regard to which, as previously pointed out, we should question spirits in vain; either because they are not permitted to reveal them, or because they are themselves in ignorance concerning them. In the latter case, spirits can only express their own personal opinions; and it is just these personal opinions that spirits with more vanity than science are apt to thrust forward as absolute truth, making the greatest parade of their pretended knowledge, and putting forth the greatest number of contradictory hypotheses, precisely in regard to matters that are hidden from us for the present, such as the developments of futurity and the origin of things (See the preceding chapter).

 

301. The following explanations have been given to us by spirits in reply to questions respecting the contradictions of spirit-statements : -

 

1. Is it possible for the same spirit, when communicating in two different centres, to transmit contradictory answers on the same subject?

"If the two centres hold different opinions, the answer may be changed in reaching them, because they are under the influence of different columns of spirits; the spirit's answers would not be contradictory, but those answers would be modified by the influence of the surroundings through which they are transmitted."

 

2. We can understand that an answer may be altered in this way; but when the character of the two centres excludes the possibility of evil influences, how is it that spirits of superior degree appear to make different and contradictory statements about the same subject, to persons who are equally earnest in their search after truth?

"Spirits who are really superior never contradict themselves; their statements are always the same in substance, although they may be modified in form according to the differences of persons and places; but such contradictions are only apparent, being more in the style of expression than in the thought, and the fundamental idea being seen, on reflection, to be the same. But the same spirit may reply differently to the same question according to the degree of advancement of those who evoke him. If a child and a scientific man should ask you the same question, you would answer each of them in the way that he would understand, and that would satisfy him; the two answers would be very different, and yet they would both have the same foundation of truth."

 

3. Why do spirits who seem to be serious appear to approve, in the presence of some persons, ideas, and even prejudices, which they oppose in the presence of others?

"We are obliged to express ourselves in language that is comprehensible by those we address. When a man has a very strong conviction in regard to any doctrine, even though it be a false one, we can only turn him from this conviction very gently, and little by little; for this reason we sometimes employ his own terms, and thus appear to chime in with his ideas, in order not to startle him, and to encourage him to come again to our school.

 

"It is not well to give too sudden a shock to prejudice; to do so, is, in fact, the surest way to prevent one's self from being listened to; and for this reason spirits often begin, as does every skilful orator, by speaking as though they shared the opinions of their hearers, taking care not to address a Chinese or a Mahometan as they would a European or a Christian, because they know that, if they did so, they would certainly meet with a repulse.

 

"Besides, what appears to you to be a contradiction is often only a partial statement of a truth. All spirits have their task marked out for them by Providence; and they accomplish their several tasks in the ways, and under the conditions, which they consider to be best adapted to advance the improvement of those who receive their communications."

 

4. Contradictions, though only apparent, may cause doubt in some minds; by what means, then, can we be certain of arriving at the truth in regard to statements which appear to contradict each other?

"To distinguish truth from error, you must meditate upon the answers we have given, reflecting upon them long and carefully; it is a new field of knowledge that is opening out before you; a new study, and one that demands much time and labour, like every other.

 

"Study, compare, go to the very bottom of the subject; truth is only to be purchased at this price. For how are you to arrive at the truth in regard to the vast problems dealt with by spiritism, if you persist in interpreting everything according to your narrow ideas, which you so often mistake for grand ones? The day is not far distant when the teaching of spirits will be universally diffused, and will be as uniform in details as in essentials. The mission of spiritism is to destroy error; but that can only be done by degrees."

 

5. There are persons who have neither the time nor the aptitude for a deep and serious study of these grave questions, and who accept, without examination, the ideas presented to them by spirits. May not the apparent sanctioning of error by the latter have an injurious effect on minds of this character?

"Let each inquirer do what is right and avoid doing what is wrong; there are no two doctrines for that.  Goodness is always goodness, whether you practise it in the name of Allah or of Jehovah; for there is but one and the same God for the Universe."

 

6. How can spirits, who appear to be developed in intelligence, entertain, on certain subjects, ideas that are evidently false?

"Spirits, like men, have their own doctrines. Those who believe themselves to be wiser than they are, take their own false or incomplete ideas for truth, just as is so often done by men."

 

7. What are we to think of the doctrine of the mono-spiritists, which asserts that there is only one spirit who communicates, and that this spirit is God or Jesus? (38)

"The spirit who inculcates this doctrine is one who desires to domineer over you, and who therefore tries to make you believe that he is the only one who communicates with you; but the unhappy impostor, who thus dares to take the name of God, will pay dearly for his vanity and presumption. Such a doctrine refutes itself, because it is contrary to averred facts; it does not merit serious examination, for it has no root in reality.

 

"Reason tells you that what is good must proceed from a good source, and what is evil, from an evil one; therefore, as some communications are good, and some are bad, how is it possible that they can proceed from the same source? Can a good tree bring forth bad fruit? Did you ever gather grapes from a thorn-bush, or figs from a thistle?

The diversity of spirit-communications is a conclusive proof of the diversity of their origin. On the other hand, the spirits who pretend that they alone communicate, should explain why other spirits should not be able to do the same. Their pretension is the negation of all that is most beautiful and most consoling in spiritism the relationships between the visible and the invisible worlds, between men and the beings who are most dear to them, but who, if this doctrine were true, would be lost to them forever. It is the know-ledge of these relationships that identifies man with his future, and detaches him from the material world ; to suppress these relationships would be to thrust him back into the state of doubt which is his torment, and to give new strength to selfishness. Examine the doctrine of these spirits, and you will find it to be full of contradictions and absurdities that show their ignorance of the most evident truths, arid consequently afford unquestionable proof of their inferiority.

"THE SPIRIT OF TRUTH"

 

8. One of the most striking of the contradictions to be met with in the communications of spirits is that which relates to reincarnation. If reincarnation is a necessity of spirit-life, how is it that all spirits do not proclaim it?

"Do you not know that there are many spirits whose ideas are limited to the present, as is the case with so many men on earth? They believe that what is, according to their present perceptions, will endure for ever; they do not see beyond the circle of those perceptions, and do not trouble themselves as to whence they may have come, or whither they may be going; but they will, nevertheless, undergo the law of necessity. Reincarnation is a necessity about which they do not think until it overtakes them they know that the spirit progresses, but, as to the mode in which its progress is accomplished, they know nothing. If you question them on this point, they will tell you of several 'heavens' or 'spheres' placed one above the other, like the storeys of a house, and into which they say that spirits pass progressively; there are some who will even talk of the 'sphere of fire,' the 'sphere of stars,' the 'city of flowers,' the 'city of the elect,' etc."

 

9. We admit that spirits who are but little advanced may not comprehend this question; but how, then, does it so often happen that spirits who are notoriously of slight advancement, both morally and intellectually, spontaneously allude to their different existences, and express their desire to be reincarnated, in order that they may redeem their past wrong-doing?

"There are many things in the world of spirits that it is difficult for you to understand. Have you not, among yourselves, persons who are very ignorant on certain subjects, and who are, nevertheless, well-informed on others? Persons who have more intuition than learning, just as you have others who have more wit than sound judgement? Besides, do you not know that there are spirits who like to keep men in ignorance, and who take advantage of the readiness with which some people accept their statements, although, if such spirits were met by serious argument, they would soon betray the shallowness of their pretensions ?

 

"You must also take into account the prudence exercised by spirits in the promulgation of truth; too strong and too sudden a light dazzles the eye instead of making it see more clearly. Spirits may, therefore, in some cases, consider it to be wise to delay the proclamation of this law, making it known gradually, according to times, places, and persons. Moses did not proclaim all that has since been proclaimed by Christ; and, of the things taught by Christ, there were many of which the right understanding, according to His own declaration, was reserved for future generations. You are astonished that the law of reincarnation has not been proclaimed in all countries; but you must consider that, in a country where the prejudice of colour holds sovereign sway, and where slavery is rooted in the customs of the people, the assertion of reincarnation would have sufficed to cause the rejection of spiritism; for the idea that he who is now the master may hereafter become the slave, and that he who is now the slave may hereafter become the master, would have appeared monstrous to its people. Is it not better to get men, first of all, to accept the general principle of intercommunication between spirits and men, leaving them to ascertain, at a later period, the moral consequences of our teachings? How short-sighted are men in judging the designs of God! You should remember that nothing occurs without His permission, and a specific object that you are often unable to fathom. I have already told you, and I now repeat it, that unity will eventually prevail in spiritist belief. Hold it for certain that such will be the case, and that the differences now existing between you will diminish, little by little, as men advance in clear-sightedness, and will at length disappear altogether; for such is the decree of the Sovereign Will, against which no error can prevail in the long run.

"THE SPIRIT OF TRUTH"

 

10. Is not the teaching of erroneous doctrines by spirits calculated to retard the progress of spiritism?

"You would like to have everything without trouble or delay; but you must remember that there is no garden without weeds which must be rooted out by labour. Erroneous doctrines are a result of the inferiority of your world; if men were perfect, they would attract only high and enlightened spirits. Errors are like sham diamonds that can only be seen to be such by an experienced eye. You must serve an apprenticeship, in order to learn how to tell the true from the false. But even the presentation of false doctrines has its utility; for it serves to exercise your judgement in distinguishing truth from error."

 

- But are not those who adopt error kept back by so doing?

"No; for if they adopt error it is because they are not yet sufficiently advanced to comprehend the truth."

 

302. While awaiting the time when unity of belief will have been arrived at, everyone believes himself to be in possession of the truth, maintaining that he alone is right; an illusion which deceptive spirits generally try to keep up in the minds of men. On what, then, can the impartial and disinterested inquirer rely, as a sound basis of judgement?

"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 be 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 everywhere 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 important difference should arise, you have, even in regard to doctrinal principles, an infallible rule for deciding between them; here is this rule: - The best doctrine is that which best satisfies the heart and the reason, and which offers to men the most powerful incentives to well-doing; that doctrine, you may be fully assured, is the one which will ultimately prevail.

"THE SPIRIT OF TRUTH"

 

Remark - The contradictions presented by spirit-communications may arise from the following causes: ignorance in the case of some spirits; cunning, in that of other spirits, who, from wantonness or malice, say the contrary of what has been stated elsewhere by the spirit whose name they usurp; the will of the communicating spirit, who speaks according to times, places, and persons, and who may not consider it prudent to tell everything to everybody; the inadequacy of human language to express things pertaining to the incorporeal world; the imperfection of the means of communication, which sometimes prevents a spirit from fully expressing himself; and, lastly, the different interpretations which may be given to the same word, explanation, or statement, according to the mode of thought, the prejudices, the point of view, of different persons. Continuous observation, reflection, and the entire abandonment of self-conceit and preconceived opinions, can alone enable us to arrive at the truth amidst these numerous elements of error.