The Spiritist Review - Journal of Psychological Studies - 1862

Ladies and gentlemen, dear colleagues,

The Parisian Society of Spiritist Studies has begun its fifth year on April 1^st, 1862 and admittedly it has never done so under better conditions. This is not only important from our personal point of view, but it is especially important from the point of view of the doctrine in general for it unequivocally demonstrates the intervention of our spiritual guides. It would be superfluous to remind you of the humble origins of the Society, and the somehow providential circumstances of its constitution; circumstances that an eminent Spirit, who was then in power and has since re- entered the world of Spirits, told us to have contributed significantly himself.

The Society, as you will remember, ladies and gentlemen, has had its vicissitudes. It had its own elements of dissolution coming from a time when people were recruited much too easily, and its very existence was even compromised at some point. At that time I questioned its real value, not as a mere meeting place, but as a formal society. Tired of those conflicts, I was determined to retire; I hoped that once free from the obstacles sown on my way I would work better in the great work that I had initiated. I was discouraged by many spontaneous communications that were given to me from several places; there is one, among others, whose substance seems to be useful to let you know today because the events have justified the predictions. It was given as follows:

"The Society formed by us with your support is necessary; we want it to stay and it will stay, despite the reluctance of some, as you will acknowledge later. When there is evil it cannot be cured without a crisis; that is so from the small to the great: at an individual level as in societies; in societies as among peoples; among peoples as it will be with humanity. We say that our Society is necessary; when it ceases to be in the current form it will then transform as everything else. As for you, you cannot, you must not leave; However, we do not pretend to chain your free-will; we only say that if you leave it would be a mistake that you would one day regret, since it interferes with our plans

... "


Since then two years have passed, and as you can see, the Society is fortunately out of that temporary crisis in which all the incidents were reported to me, and from which resulted in a lesson of experience that we have learned and that have led us to implement measures for which we now congratulate ourselves. Freed from the concerns inherent to its previous situation, the Society was able to continue its studies unhindered. It also advanced fast and grew visibly; I do not say that it grew in numbers although it is larger than it has ever been, but rather in importance. Eighty-seven participating members have been on the annual contributions list of the year that has just ended, not including honorary members and correspondents. It would have been easy to double or even triple that number if revenue were the target; it would be just a matter of facilitating admissions. Far from diminishing those difficulties, the Society has increased them, because for being a study Society it did not want to veer off from the very principles of the institution, and that it has never entertained material interests. Since it has never sought accumulation a slightly larger or smaller number of members was indifferent. Its ascendance, therefore, has nothing to do with the number of members; it is in the ideas it investigates, develops and spreads out; it does not seek active propaganda; it has neither agents nor emissaries; it invites nobody to become a member and what may seem extraordinary, it owes its influence to this very reservation.

Here is the reasoning behind it: If the Spiritist ideas were false nothing would allow them to take root because any misconception has a transient existence; if they are true, they will become ingrained through conviction despite anything else, and the worst way to spread it would be by imposition because every idea that is imposed is suspicious and betrays its own weakness. True ideas must be accepted by reason and common sense; where they do not germinate is that the time is not right; we must wait and simply throw the seed to the wind, for sooner or later some will fall on a less arid terrain. The number of members of the Society is therefore a very secondary issue because today more than ever before the Society could not pretend to absorb all followers.

Its purpose is to provide insight into the various parts of the spiritualist science, to investigate the causes of the phenomena, and to collect all the observations likely to clarify the important issue and so much exciting interest of the state of the invisible world, of its action upon the visible world and the countless derived consequences to humanity, through conscientious studies made without prejudice and without bias.

Given its location and large network of contacts it is in the most favorable conditions to observe well and a lot. Its purpose is thus essentially moral and philosophical; but what especially gave credit to its work is the serenity and seriousness applied to those studies. At the Society everything is discussed calmly, without passion, as any person that in good faith seeks enlightenment must do. People know that it is only concerned about serious things; finally, it is the impression that many foreigners that have eventually come from distant countries to attend the meetings have taken away with respect to the order and dignity of its sessions.

Thus, the guidelines followed by the Society bear fruits. The professed principles, based on conscientious observations, are now a role model to the vast majority of Spiritists. You have successively seen before the experience the downfall of most systems that were hatched earlier on, and only a few still have some followers. This is unquestionable. So what are the ideas that grow, and which ones decline? It is a matter of fact. The doctrine of reincarnation is the principle that has been the most controversial, and its opponents have spared nothing to try and discredit it, not even insults and vulgarities, the supreme argument of those who have run out of good reasons; it has nevertheless made its way because it is based on an inflexible logic; that without this lever we run against insurmountable difficulties, and finally because it has found nothing more rational to replace it.

There is, however, a system that spreads now more than ever: the diabolical system. Unable to deny the manifestations, a party claims to prove that they are the sole work of the devil. The fury that such a system brings demonstrates that it is not so sure to be right. The Spiritists in turn are not impressed the least by those demonstrations of power and just let them wear out. At this point that system fires to all sides: speeches, small brochures, large publications, newspaper articles. It is a general attack to prove what?


That the facts that we bear witness to the might and goodness of God testify instead the power of the devil; whereby since the devil is the only one that can manifest that it is more powerful than God. By assigning to the devil everything that is good in the communications is the same as denying God from what is good and paying homage to the devil. We believe to be more respectful towards the divinity. Besides, as I said, the Spiritists do not worry with that outcry whose result will be the destruction of Satan’s prestige a bit sooner.

The Society of Paris, without the use of material means, and although numerically limited by its own will, has not made less propaganda by the force of the example, and the proof of that is the incalculable number of Spiritist groups that form through the same process, that is to say, according to the same principles it professes; it is the number of regular societies that organize themselves and request to be sponsored by our Society. There are groups in several cities in France and abroad, Algeria, Italy, Austria, Mexico, etc., and what have we done for this? Have we sought that? Have we solicited them? Have we sent emissaries or agents? Not the least; our agents are the books. The Spiritist ideas spread in a community; they first find a few echoes then, step-by-step, gain terrain. The followers feel the need to get together, less to make experiences than to talk about a subject that interests them; hence the thousands of particular groups can be called family of groups. In their number some gain greater numerical importance; we are asked for advice, and that's how unnoticeably they form this network that already has milestones on all points of the globe.

Here, ladies and gentlemen, I must naturally make an important observation about the nature of the relationship between the Society and the meetings or societies that were founded under its auspices, and that should not be considered branches. The Society of Paris has no authority over them but that of experience, but, as I said on another occasion, it does not interfere in any way in their business; its role is limited to informal advice when it is asked. The link between them is thus a purely moral link, based on sympathy and similarity of ideas; there is no affiliation between them, no material solidarity; the only maxim is the one that must unite the whole of mankind: charity and love towards the neighbor, a peaceful and trustful axiom.

The majority of members of the society lives in Paris. Some, however, live in the country or abroad, and very rarely attend the meetings, and there are even some who have never been to Paris since its foundation, and yet they have the honor of being members. In addition to the members themselves, the Society has correspondents, but their purely scientific reports are intended to be used to keep it abreast of the Spiritist movement in different localities, and provide me with documents for the history of the establishment of Spiritism, a material that I have been collecting.

Among the followers, there are those who distinguish for their enthusiasm, selflessness and dedication to the cause of Spiritism; who pay personally, not in words but in actions; the Society is pleased to pay them a particular expression of sympathy by giving them the title of honorary member.

Hence, over the last two years the Society has grown in credit and importance; but progress is also indicated by the nature of the communications received from the Spirits. For some time, in fact, these communications have gained proportions and developments that have far exceeded our expectations; they are no longer, as before, short fragments of banal moral, but essays where the highest level of philosophical issues are dealt with in a breadth and depth of thoughts that convert them into true speeches. This is what most readers of the Review have observed.

I am pleased to report further progress regarding the mediums. We have never, at any other time, seen so many take part in our work, since we happened to have up to fourteen communications in one session. But what is more valuable than the quantity is the quality that can be judged by the importance of the communications given to us. Not everybody appreciates mediumship in the same way. Some assess it by the effect; for them, the swift mediums are the most notable and the best; for us who seek instruction, above all, we attach more value to what satisfies the mind than what meets the eye. We therefore prefer a useful medium with which we learn something to an amazing medium from whom we learn nothing. With that respect we have nothing to complain, and we must thank the Spirits for keeping their promise of not leaving us deprived. Wanting to expand the circle of their teachings they also had to multiply the instruments.

But there is still one more important point, without which such teaching would not have produced fruits or produced little. We know that all Spirits are far from knowing the whole science and that they may be wrong; that they often issue their own ideas that can be true or false; that the superior Spirits want us to exercise our judgment to discern right from wrong, what is rational from what is illogical; that is why we will never accept anything with our eyes closed.

There can therefore be no profitable education without discussion; but how to discuss communications with mediums who do not accept the slightest controversy, which are hurt by a critical remark, a simple observation, and become upset if we do not applaud the things they receive, even those blemished by gross scientific heresies? This claim would be out of place if what they write were the product of their own intelligence; it is ridiculous since they are only passive instruments, because they look like an actor who would be offended if one was to criticize her for the verses that must be said. Since the medium cannot feel offended by a criticism of something that cannot reach her than it is the communicating spirit that is hurt and transmits that feeling to the medium.

For that simple reason the spirit betrays its influence since wanting to impose ideas through a blind faith and not by reasoning, or what is the same, because the spirit wants to be the only one to think. The result is that in such a situation the medium is under the influence of a spirit that deserves little trust for showing more pride than wisdom. We do know that the Spirits that belong to such category usually keep the mediums away from centers where they are not accepted without reservations.

Such caprice in mediums that are subjected to that type of influence is a great obstacle for the study. If we were only looking for the effects, this would be of minor importance to us; but as we seek instruction, we cannot avoid the discussion even by taking the risk of displeasing the mediums. Hence, that is how some have left in the past and for a non-confessed reason, since they could not have imposed themselves upon the Society like exclusive mediums and infallible interpreters of the heavenly powers. To my eyes, the obsessed are those who do not question their communications. Some take their susceptibility to the point of being offended by the priority given to the reading of the communications that was received by other mediums. Why is a communication received by another medium preferred over the one s/he received? What about the embarrassment that follows when s/he is found out? Fortunately, and in the interest of the Spiritist science, not everyone is like that and I promptly take the occasion to, in the name of the Society, thank those who support us with their service with such enthusiasm and devotion, without measuring effort or time and, without taking sides in their communications. They are the first ones to openly discuss the controversy that they may create by doing so.

In summary, ladies and gentlemen, we can only congratulate the state of the Society from the moral point of view. Everyone has noticed a significant difference in the dominating environment compared to what it was in the beginning, whose impression each one feels instinctively, in many circumstances translated by positive facts. It is undeniable that there is less discomfort and less stress, surrounded by a feeling of mutual benevolence. It seems that the disturbing Spirits, seeing their inability to sow distrust, took the wise decision of leaving.

We can also only applaud the great idea of several members to organize private meetings in their homes. They have the advantage of establishing more intimate relationships. Besides, they are convenient meeting places to a variety of people who cannot make it to the Society; where they can have a first initiation; where they can make a multitude of comments that later on will converge to the common center. Finally they are nurseries for the formation of mediums. I sincerely thank the people who gave me the honor of offering me to lead those meeting, but that is materially impossible to me; I regret very much not being able to go there as often as I would like. You know my opinion regarding particular groups; I therefore wish for their multiplication, in the Society or outside the Society, in Paris or elsewhere, because they are the most active agents of propaganda.

Our treasurer gave you the report of the financial situation of the Society. Our budget, as you know, ladies and gentlemen, is simple and just requires that there is balance between income and expenses since we do not seek profit from our endeavors. Let us then ask the good Spirits who assist us, in particular our spiritual president, St. Louis, to continue to offer us their benevolent protection so visibly received up until now of which we will strive more and more to become worthy.

I still have to tell you, ladies and gentlemen, something important. I want to talk about the thousand francs that was sent to me about two years ago by a subscriber of The Spiritist Review and who wanted to remain anonymous. It was a donation to be employed in the interest of Spiritism. You certainly remember that the amount was given to me in person, without formalities and documentation, and without the need of any expense report.

When I communicated the fortunate event I declared in the session of February 17^th, 1860 that I would not avail from the trust that was deposited in me and wishing that the funds be used to the benefit of the Doctrine I added: "This money will form the Trust of Spiritism, a special fund that has nothing to do with my personal affairs. It will grow further by the addition of sums that can come from other sources, and exclusively dedicated to the purposes of the doctrine and the development of the Spiritists ideas. One of my priorities will be to ensure the supply of material to the Society for the consistency of its work, and the creation of a special library. I asked several colleagues to kindly accept the control of that trust, and the verification of the useful application of the funds on specific dates to be determined subsequently.”

The commission, now dispersed in part by the circumstances, will be completed when needed, and all documents will be supplied to the commission. Meanwhile, and considering the absolute freedom that was given to me, I thought it proper to apply that amount on the development of the Society and it is to you, ladies and gentlemen, that I think I ought to report its application, both out of my personal duty and for your edification. I would especially like you to understand the physical impossibility to take on these funds for current expenses; however, the urgency is felt every day due to the extension of the work required by Spiritism.

The Society, as you know, ladies and gentlemen, strongly felt the inconvenience of not having a special room for its meetings, and where it should have its archives at hand. For work like ours, you need a kind of sacred place where nothing can disturb the worship; everybody deplored our situation, meeting in a public institution, with little harmony with the seriousness of our studies. So I thought I should do something useful by giving them the means to have a more suitable room with the funds that I had received.

On the other hand, considering that the progress of Spiritism brings to my house, a growing number of domestic and foreign visitors, a number that can be estimated from twelve to fifteen hundred a year, it was better to receive them at the main office of the Society, focusing and concentrating there all business and all documents relating to Spiritism.

I would add that dedicating myself entirely to the doctrine, it was somehow necessary to avoid any waste of time and that I would have my home there or at least in the neighborhood. For me personally, I did not need it, as I have in my house a room that costs me nothing, more pleasant in all respects, and where I also live and stay as long as required by my obligations. A second apartment would have been for me an unnecessary and expensive burden. So without Spiritism, I would happily be at home, at Ségur Avenue, and not here where I have to work from morning to night and often from night to morning, without being able to take a rest that sometimes is much needed; because you know that I'm alone to accomplish a task that you would hardly imagine the extension and which necessarily grows with the development of the doctrine.

This apartment meets the desirable requirements for its internal facilities and its central location. Without being lavish it is very convenient; but since the resources of the Society are insufficient to pay the full rent, I had to make up the difference with funds from the donation; otherwise the Society would remain in the precarious, petty and inconvenient situation where it was before. Thanks to this contribution the Society was able to carry out the duties that are of public domain thus supporting the doctrine well. So that is the past application and the future destination of the funds from the donation received and that I feel I must share with you.

The rent for the apartment costs 2,500 francs per year, and with the accessories 2,530 francs. Contributions are 198 francs, totaling 2,728 francs. The Society contributes 1200 francs so the outstanding balance is 1528 francs. The lease was made for three, six, or nine years, beginning April 1st, 1860. A six year lease would add up to 9,168 francs with the addition of furniture and installation costs of 900 francs, tips and miscellaneous expenses of 80 francs for a grand total of 10,148 francs and not including unexpected expenses, to be paid with the donated capital of 10,000 francs. So at the end of the lease, that is to say in four years from now, there will be an excess of expenditure. As you see, ladies and gentlemen, there is no possibility of deviating the least amount if we want to reach the end. What should we do then? What pleases God and the good Spirits, who have told me not to worry about anything!

I point out that the amount used to cover equipment and installation costs was only 900 francs, a rigorously needed portion of the capital. If we had to purchase all the furniture that is here today, and I am speaking only of the reception rooms, it would have taken three or four times that amount, and the Society would then have a three year lease instead of six. So this is mostly my own personal furniture and that would have been worn out by the use.

In summary the 10,000 francs that some believed to be inexhaustible, is almost entirely absorbed by the rent that was important to guarantee for some time, before anything else, without any possibility of diverting any amount to other uses, including the purchase of ancient and modern works, French and foreign, necessary for the formation of a large Spiritist library as it was my project; that alone would cost not less than 3,000 to 4,000 francs. As a result, all expenses outside the rent such as travel and a host of other costs associated to Spiritism, which does not amount to less than 2,000 francs per year, are covered by me personally and that amount is significant on a limited budget that is balanced on order, economy and even deprivation.

Do not think, ladies and gentlemen, that I want to be credited with merits; in doing so, I know I serve a cause to which material life is nothing and before which I am willing to sacrifice my own; perhaps one day I will face limiting factors. In fact I am well rewarded by the results that I have obtained. If I regret anything it is the limitation of my own resources that do not allow me to do more for with sufficient and well employed means in the right order and in really useful things we would advance half a century in the definite establishment of the doctrine.

1. Evocation. - A. My friends, I am close to you.

2. We are pleased with the conversation we had with you on the day of your funeral and with your permission we would like to complement it for our continuing education. - A. I am ready and feel happy that you thought of me.

3. Anything that can shed light on the invisible world and help us to understand is a great opportunity because it is the misconception that people have of that world that generally leads to disbelief. Hence do not feel surprised with the questions that we will ask you. - A. I will not be and I look forward to your questions.

4. You described with extreme clarity the transition from life to death; you said that when the body breathes the last breath life is broken and the vision of the Spirit extinguishes. Is such a moment followed by a painful sensation? - A. No doubt because life is a continual succession of pain and death is the complement of all that pain; thus a violent rupture as if the spirit had to make a superhuman effort to escape from its envelope. It is that effort that absorbs all energy and makes the spirit lose the knowledge of what it becomes.

OBSERVATION - This is not the general case. The separation can take place with some effort, but experience shows that not all Spirits are aware of that because many lose consciousness before expiring. The convulsions of agony are usually purely physical. Mr. Sanson presented a very rare phenomenon in which the spirit witnesses his last breath.

5. Do you know if there are Spirits to whom such a moment is more painful? Is it more difficult, for example, to the materialist, for those who believe that everything ends at that time for them? - A. That is correct considering that the prepared spirit has already forgotten the suffering, or rather is used to this experience and he knows what is ahead. Moral suffering is the strongest and its absence at the time of death is a great relief. He who does not believe is like the prisoner condemned to death row and whose thoughts are only the knife and the unknown. There are similarities between this death and that of the atheist.

6. Are there materialists who believe that at this supreme moment they will be plunged into the abyss? - A. There is no doubt that some believe in the void up until the last hour; but at the time of separation, the spirit goes through a deep return; doubt seizes him and tortures him as he wonders what is going to happen; he wants to grab something and cannot. The separation cannot be done without this impression.

OBSERVATION - A spirit has given us, in other circumstances, the following description about the end of the non-believer: "In the last moments the devote non-believer experiences anxieties of those terrible nightmares where you can see the edge of a precipice and you are about to fall into the abyss; useless effort is made to escape without being able to walk; you want to hold on to something, grab a foothold but you feel slipping; you want to call someone but you cannot articulate a sound; that's when you see the moribund twisting, tense hands and muffled cries, sure signs of the living nightmare. In the ordinary nightmare you are brought back when you wake up and you feel happy to recognize that it was just a dream; but the nightmare of death often extends for a long time, sometimes years even after death, and what makes the sensation even more painful is the darkness in which the spirit is sometimes plunged.” We were even able to observe a number of similar cases what demonstrates that this description is no exaggeration.

7. You said that at the time of death you did not see but rather you perceived. It is understandable that you could not see but were you able to anticipate the clarity of the spiritual world before life was extinguished? - A. That's what I said earlier. The moment of death gives foresight to the spirit; the eyes see no more, but the spirit that has a much deeper vision and immediately discovers that unknown world. At that time, the spirit sees the truth and momentarily gives the spirit an ineffable joy or an indescribable sorrow, according to the state of his conscience and the memory of his past life.

OBSERVATION - It's about this time when the spirit loses consciousness, which explains the use of the word momentarily. These same pleasant or painful impressions continue when the spirit wakes up.

8. Can you tell us what was it that you saw when your eyes reopened to light? Could you describe the appearance of things that were offered to you? - A. When I could see myself and see what I had before my eyes I was dazzle. I did not understand it well because lucidity had not immediately recovered. But God, who gave me a deep sign of his goodness, allowed me to recover my faculties. I saw myself surrounded by many loyal friends. All the protective Spirits that assist us surrounded me with a smile; an unparalleled joy animated them and me, feeling strong and healthy, I could effortlessly carry myself through space. What I saw has no words to describe in human language. In fact I will come back to speak more broadly of my whole happiness, without moving beyond the limits established by God. Know this that happiness as you see it is a fiction. You ought to live wisely, saintly, and with the spirit of charity and love, and you will be prepared to receive impressions that even your greatest poets could not express.

9. Under which aspect have the Spirits presented to you? Was it under their human form?
- A. Yes, my dear friend, the Spirits had taught us on Earth that they kept in the other world the transitional form they used to have in your world; and that's the truth. But what a difference between the heavy engine that drags painfully with its entourage of trials and the wonderful fluidity of the body of the Spirits! There is no ugliness because the lines have lost the hardness of expression that forms the distinctive character of the human race. God beatified all these graceful bodies that move elegantly; language has untranslatable pitches to you and the eyes show the depth of a star. Try mentally to see what God can do in His omnipotence, the architect of the architects, and you'll have had a faint idea of the form of the Spirits.

10. Personally, how do you see yourself? Do you recognize a limited, circumscribed form, although fluid like? Do you feel the head, the trunk, the arms, and legs? – A. Having the spirit retained the human but deified, idealized form, the spirit has undoubtedly the members that you mentioned. I feel perfectly my legs and fingers because out of our own will we can become visible, shake your hands. I am near you and I shook hands with all my friends, without their knowledge because our fluidity can be anywhere without disturbing the space, without any sensation, if that is our wish. At this very moment you have your hands crossed and I have mine on yours. I tell you, I love you but my body does not occupy the place, light passes through it, and what you would call a miracle if it were visible is to the Spirits a continuous action, at all times. The sight of Spirits has no relation with human sight, as the body has no real resemblance, because everything is changed in appearance and substance. The spirit, I repeat, has a divine insight that reaches everything, since it can even guess your thoughts; that is how it may also take the form that can best identify with your memories. But in fact the superior spirit whose trials have ended prefers the form that was able to drive that spirit to God.

11. The Spirits do not have sex. However, since a few days ago you were a man, in your state do you hold a male like nature more than a feminine one? Is it the same with a spirit that left his body a long time ago? - A. We are not bound to a male or female nature. The Spirits do not reproduce. God created them out of his will, and if from his wonderful wisdom he wanted the Spirits to reincarnate on Earth, he had to establish the reproduction of species by the male and female. But you feel it, without the need for any explanation, that the Spirits cannot have sex.

OBSERVATION: It has always been said that the Spirits do not have sex. The sexes that exist are only necessary for the reproduction of the body. Since the Spirits do not reproduce, genders for them would be useless. Our question had not intended to state the fact, but due to the very recent death of Mr. Sanson, we wanted to know if there was an impression of his worldly state. The purified Spirits are perfectly aware of their nature, but among non-dematerialized, inferior Spirits, there are many who still believe to be what they are on Earth, and keep the same passions and the same desires; those will still believe to be men and women, and that's why there are some who have said that the Spirits have sex. Thus some contradictions come from the more or less advanced state of the Spirits who communicate. The error is not from the part of the Spirits but from their interrogators that do not bother to investigate the subject.


12. Among the Spirits who are here, you see our spiritual President Saint Louis? - A. He is always near you, and when he is absent he always leaves a superior spirit that replaces him.

13. Do not you see other Spirits? - A. I'm sorry. I see the Spirit of Truth, St. Augustine, Lamennais, Sonnet, St. Paul, St. Louis and other friends that you evoke in your sessions.

14. How does our session look like to you? Is it the same now as it used to be when you were alive? Do people look the same to you? Is everything as clear and as clean? - A. Much clearer because I can read everyone’s minds and I feel very happy. The good will of the Spirits gathered here causes a good impression. I wish the same agreement can be found not only in Paris, by the union of all groups, but also throughout France where there are groups that break away and are jealous of one another, driven by disturbing Spirits who like disorder, while Spiritism must be the complete and absolute renunciation of the self.

15. You said that you can read our minds; could you help us understand how such a transmission happens? - A. That is not easy. In order to explain that to you, this singular miracle of the sight of the Spirits, it would be necessary to open up a whole arsenal of new agents to you and you would be as enlightened as we are, and that cannot be because your faculties are bounded by matter. Patience! Become good and you will get there. You currently have what God allows you to have in hopes of a continual advancement. Later you will be like us. Try to die better so that you can learn a lot. Curiosity, which is the stimulus of a person of thoughts, quietly leads to the death, reserving you the satisfaction of all your past, present and future curiosities. Meanwhile, I'll tell you somehow responding to your question: The air around you, untouchable as we are, carries the character of your thoughts; the breath you exhale, so to speak, is the written page of your thoughts that are read and commented by the Spirits who are constantly around you, like the messengers of divine telegraphy from which nothing escapes.

16. As you see, my dear Mr. Sanson, we stretched the permission you have given us to do your spiritual autopsy. We are not going to abuse. On another occasion, if you wish, we will frame questions of a different order. - A. I am always happy to make myself useful to my former colleagues and their worthy president.

Mrs. Dozon, a colleague of ours from the Society, received the following spontaneous communication on April 9^th, 1862:


"The Child Jesus found by his parents preaching in the Temple, among the doctors. (Luke, Nativity.)

This is the subject of a painting inspired to one of our greatest artists. In this work of a man there is more than genius. In that work, we see this shining light that God gives the souls to enlighten them and lead them to celestial regions. Yes, religion has illuminated the artist. Was such lightning visible? Has the worker seen the flashover from the sky falling down onto him? Has he seen the head of the Child God deifying under his brushes? Has he knelt before that creation of divine inspiration and has he cried like the old Simeon: Lord, will you let your servant die in peace, according to thy word, since my eyes have seen the Savior you give us now, and that you intend to be exposed to the eyes of all peoples?

Yes, the artist can say that he is the servant of the Lord, for he comes to execute an order of his supreme will. God wanted that in times when skepticism reins the crowds would stop before that figure of the Savior! More than one heart shall depart carrying a memory that will lead them to the foot of the cross where the Divine Child gave his life for humanity, for us, uncaring crowd.

On contemplating Ingres’ painting, the eyes reluctantly move away from the figure of Jesus, where there is a mixture of divinity, childhood and also something flowery; the draperies, the dress in fresh colors, young, delicate, recalling sweet colors swinging on the fragrance of branches. Everything deserves to be admired in the masterpiece of Ingres. But our soul especially seeks the contemplation of two characters: Jesus and his divine mother. Once more we feel the need to greet her by these angelic words: Hail Mary, full of grace.

We dare cast an artistic look to that noble and deified figure, the tabernacle of God, wife of a man, virgin by purity, a woman predestined to the joys of heavens and the agonies of Earth. Ingres understood all that and we will not pass before the Mother of Jesus without saying: Mary, very sweet virgin, in the name of your son, pray for us! One day you will study it. I saw the first brush strokes go on that blessed canvas. I saw the figures coming up one by one, the poses, the doctors; I saw the guardian angel of Ingres inspiring in him to drop the scrolls from the hands of those doctors because, my God, that is a revelation! The child's voice will also destroy the laws that are not his, one by one.

I do not want to do art here as former artist. I am a spirit and only religious art touches me. Also I have seen in these graceful ornaments of vines the allegory of God's vineyard where all humans must quench their thirst and I said to myself with profound joy that Ingres had just matured one of his beautiful bunches. Yes master! Your Jesus will also speak before the doctors who deny His law, before those who fight it. But when they find themselves alone with the memory of the Divine Child, ah! More than one will tear apart the scrolls on which the hand of Jesus will write: Wrong!


Look then how all the workers get together! Some come voluntarily on ways already known; others are led by the hand of God, who will find them in their places and shows them where to go. There are others still that arrive, without knowing where they are, attracted by a charm that makes them sow flowers of life to raise the altar where the infant Jesus comes still today for many, but who under the outfit of sapphire color or under the tunic of the crucified, he is always the same, the only God.

David, painter.”


Neither Mrs. Dozon nor her husband had heard about that painting. Discussing the matter with several artists, none was aware of that to the point that we started to believe in a hoax. The best way to clarify the matter was to go directly to the artist, to inquire whether he had done this. It was what Mr. Dozon did. As soon as he entered the artist’s workshop he saw the painting that was completed only a few days back, and hence still unknown to the public. This spontaneous revelation is all the more remarkable since the description given by the spirit shows perfect accuracy. Everything is there: vines, scrolls fallen on the ground, etc. This painting is now on display in the hall of the Boulevard des Italiens, where we went to see it and as everyone else we were in awe before that sublime page, unquestionably one of the finest of modern painting.

In terms of execution it is worthy of the great artist who, we believe, has done nothing like this before, despite his advanced age of eighty-three years. But what makes it an exceptional masterpiece is the dominating feeling, the expression, the thought that springs out from all those figures, from whom we read surprise, amazement, enthusiasm, doubt, the need for denial, and irritation for being beaten by a child. It is all so true, so natural, that we begin to put words in each one’s mouth.

As for the child, it is of such perfection that it leaves far behind everything that was done so far on the same subject. It is not a speaker that talks to an audience. He is not even looking at them. We guess the organ of a heavenly voice in him.

The genius is no doubt present in all that conception but there is unquestionably inspiration. Ingres himself said that he had not painted that work under ordinary conditions; he began, he says, by the design, which is not his style. Then the characters came, so to speak, to ask themselves for a place under his brush, without premeditation on his part. We have reasons to believe that this work is related to things that we will have the key later, about which we still have to remain silent, as on many others.

The above fact was reported to the Society. On that occasion, the spirit of Lamennais spontaneously dictated the communication that follows.

About Mr. Ingres’ painting

Parisian Society of Spiritist Studies, May 2^nd, 1862 Medium Mr. A. Didier

I recently told you about the child Jesus among the doctors, and I singled out his divine illumination amid the wise darkness of the scholarly Jewish priests. We have here another example that spirituality and the works of the soul constitute the most brilliant phase in art. Without knowing the Spiritist Society it is possible to be a great spiritualist artist. Ingres shows us in his new work the divine study of the artist, but also the purest and most perfect inspiration. This is not about a false idealism that deceives so many people and that is hypocrisy in art without originality, but idealism drawn from simple and true nature, and therefore beautiful in every sense of the word.

We, the Spirits, we applaud the spiritualist works as much as we condemn the glorification of materialistic feelings and bad taste. It is a virtue to feel the moral and physical to that extent. That is a clear indication of harmonious feelings in heart and soul. When the sense of beauty is developed at that level it is rare that the moral sense is not developed also. This is a great example from that eighty-year-old man who, in a corrupted society, represents the victory of Spiritism, with an always young genius and pure faith.

Lamennais

We were informed that in a large business town, where Spiritism counts on many followers and where it is mostly present among the working class, a cleric became the propagator of certain rumors that some charitable souls were quick to amplify and pass on. According to those claims we are worth millions; in our home everything shines and we rest our feet on the most beautiful d’Aubusson carpets. They met us when we were poor in Lyon but today we have a four-horse carriage and we live in Paris enjoying the status of a Prince. All that fortune would come from England since the time when we got involved with Spiritism, and our agents in the provinces are highly paid. We sold the manuscripts of our works at a high price and still receive royalties for the publication, which does not prevent us from selling them at crazy prices, etc.

Here is the response we made to the person who sent us these details:


"My dear Sir, I laughed a lot about the millions that Abbe V ... so generously gratifies me with; all the better that I was far from suspecting all that good fortune. The report given to the Parisian Society before receiving your letter, published above, unfortunately reduces such an illusion to a much lesser golden reality. As a matter of fact, that is not the only inaccuracy in that amazing story. To begin with I have never lived in Lyon so I do not see how someone could have gotten to know me poor over there; as for my four-horse carriage I am sorry to say that it is reduced to the nags of a cab that I only take five or six times a year for economy. It is true that before the railways I made several trips by stagecoach. It is certainly a misunderstanding. But I forget that at that time I was not involved with Spiritism yet and it is to Spiritism that, according to the vicar, I owe my immense fortune. So where have they found all that story if not in the arsenal of slander? It would be all more plausible if taken into account the nature of the population where these rumors propagate.

We should agree that one must be running very short of good reasons to be reduced to such ridiculous expedients to discredit Spiritism. The vicar does not realize that it all goes right against his very objective because if Spiritism had enriched us at this point it would be the same to admit that it is immensely spread and, if it is spread, it is because people like it. Hence what he wanted to use against the person works to the benefit of the doctrine.

So try to make believe that a doctrine capable of providing millions in a few years to its promoter is utopia, a shallow idea! Such a result would be a true miracle because it is unprecedented that a philosophical theory has ever been a source of fortune. Generally, as with the inventions, one consumes the little that is available, and that is more or less my case. If you knew how much this work does cost me. I have vowed and sacrificed taking all my waking, resting time and health to do so. But my principal is to keep it to myself. It takes much personal discipline not to shout about it from the rooftops. To be impartial the Church’s vicar should have made compared what financial resources the convents subtract from the Church’s faithful. Spiritism, in turn, measures its impact on the good it does and the number of people in suffering that it consoles and not the money that it accumulates.


With a princely status it goes without saying that an elegant table is needed. What would Mr. Vicar say if he saw my most sumptuous meal, the one with which I receive my friends? He would find them very meager when compared to the elaborate meals of certain dignitaries of the Church who would reject them as the most austere fasting. Since he ignores it, I will tell him to spare the comparison that Spiritism is not, and cannot be, a means of enrichment; that Spiritism repudiates any speculation that might involve its name; that it teaches to give little importance to material means and to be happy with the necessary and do not seek superfluous happiness that is not the path to heavens; that if everyone were Spiritists there would not be envy, jealousy and mutual exploitation; there would be no slander or calumny against the neighbor since Spiritism teaches this maxim from Jesus: “Do to others what you would have others do to you.” It is to practice that maxim that I do not spell out the full name of Mr. Vicar… Spiritism also teaches that the wealth is a deposit that one will have to report and that the rich will be judged in accordance to the application given to the fortune. If I had only the one thing attributed to me and if I owed that mainly to Spiritism, I would betray my principles if I used that attribution to the satisfaction of pride and enjoyment of worldly pleasures. Instead I use it to serve the cause that I have embraced.

But what would skeptics say about your works? Haven’t you sold the manuscripts dearly? Just a moment! This is an invasion of privacy and I do not give anybody the right to interfere. I will always honor my business, no matter the price of what sacrifices and what privations. I do not owe anything to anyone, while many owe me, otherwise I would have more than twice as much what I have now hence instead of climbing the ladder of fortune I have descended.

So let us make it clear that I do not have to disclose my business to anyone. However, just to give a little satisfaction to some curious people that have nothing better to do than to meddle in what does not concern them, I will say that if I had sold my manuscripts I would have simply exercised the right of every worker to sell the product of their labor. But I have not sold a single one. Some I have even purely and simply given away in the interest of the cause and those are sold as they wish and without the return of a single penny to me. Only manuscripts of well-known books are sold at higher prices whose profits are guaranteed in anticipation but there aren’t complacent enough publishers who would pay dearly for books of hypothetical returns. In such cases they do not even want to take the risk of printing. From that point of view a book of philosophical nature has a hundred times less value that certain novels signed by certain names.

To give you an idea of my great profits I tell you that the first edition of The Spirits’ Book that I took the risk and costs of publication, since there was no interested editor, after having paid the bills and sold out the edition, having some volumes sold and others donated, it yielded about five hundred francs that can be demonstrated by documentation. I do not know of any kind of carriage that can be bought by that price.

Given my limited resources and still not having the millions attributed to myself and before the difficulties to face the costs of all my publications, and especially the attention required by sales, I temporarily transferred the publication rights with a copyright calculated as a few cents per unit sold. I did this so that I became totally foreign to distribution details and the transactions that the intermediaries can carry out with the batches sent by the publishers to their representatives. As such, I deny any knowledge of these transactions and being obliged, as far as I am concerned, to render accounts to the publishers, at a stipulated value, of all books withdrawn, sold or considered lost.

As for the proceeds from the sales of my books, I do not have to report or say how I use them. I certainly have every right to dispose of that as I please. However nobody knows if that product has a specific destination that cannot be diverted. This will be known later because if someone has an interest in writing my bibliography then the facts above will have to be accounted for and truth completely restored. That is why I will leave behind detailed accounting records of all my businesses and relationships, especially with respect to Spiritism, in order to spare future storytellers the blunders in which they often fall on the basis of hearsay of unscrupulous people interested in altering the truth, to whom I leave the pleasure of gossiping at will so that their ill- faith becomes evident later.

I would not be personally concerned in the least if from now on my name were not intimately linked to the history of Spiritism. Regarding my contracts, I naturally possess the most authentic documents that one can have. I was able to follow the doctrine in all of its phases of development, observe all the events and foresee the consequences. For everyone who studies this movement, the latest evidence is that Spiritism will mark a phase of humanity; it is then necessary that later on people may know the vicissitudes it had to endure, the obstacles it encountered, the enemies that tried to annihilate it and the weapons that were used to fight it. It is also important to know how Spiritism triumphed and who were those that through their enthusiasm, dedication and sacrifice have effectively contributed to its propagation. There will be persons whose names and deeds deserve to be reported for the acknowledgement of posterity. I have taken upon myself the duty of registering in my own archives. This story, understandably, cannot appear anytime soon; Spiritism has just been born and the most interesting phases of its establishment have not been fulfilled yet. It might as well be, however, that among the Saul of today’s Spiritism there would later be the St. Paul. Hopefully we will not have to register Judas.

Such are, my dear Sir, my thoughts suggested by the strange rumors that came to me; if I have refuted them I did not do it for the Spiritists of your city who know well where they stand on my behalf and were able to judge when I visited with you; they can tell if they detected in me personally the tastes and manners of a great lord. So I do that on behalf of those who do not know me and that could be misled by this way more lighthearted way of making history. If Abbe V ... just wants to tell the truth I am ready to verbally provide him with all necessary explanations for his enlightenment.

All yours,

Allan Kardec

On announcing a German edition of the brochure “Spiritism in its simplest expression” in Vienna we spoke of the Spiritist Society of that city. We received the following letter from the President of that Society:

“Mr. Allan Kardec,

The Spiritist Society of Vienna has given me the task of informing you that you have just been appointed as its Honorary President, requesting that you accept this title as a symbol of its respectful and elevated consideration towards you. Although unnecessary to add, Sir, I felt an impulse to let you know that, from the bottom of my heart, I am entirely at your service.

Allow me, Sir, and without wasting your precious time, to add a few words about our Society. It has just entered its third year and although with a still limited number of members, I can tell you that in the private circle of its activities it proportionally does a lot of good. I have high hopes that when the time is right for its expansion it will produce abundantly. It is my sincere wish.

Last year, during the celebration of the first year, our protector spirit told me in his profound laconicism: You sowed the good seed. Bless you. This year he said: For the year that is about to start this is the maxim: With God and to God. Last year was a reward to the previous one. This year it is an encouragement to the future. Hence this year I prepared more direct means to face public opinion. To begin with the translation of your excellent brochure has paved the way. I then thought of the publication of a journal in German as a safer way of speeding up the results. There will be no lack of material, particularly if you allow me to utilize the treasures contained in The Spiritist Review when I will then take the necessary and sacred steps of indicating the source of passages and articles that I might have translated.

Finally and to crown the work I intend to bring to the reach of German speakers your precious and indispensable The Spirits’ Book. Thus, Sir, with no fear of bothering you since I am persuaded that every good thought corresponds to your own thought, I come to request your permission to allow me to do the German translation, if that has not yet been granted to someone else. These are, Sir, the projects that I am entertaining to give a greater impulse to the propagation of Spiritism among us. I dare request the healthy advices of your experience which will certainly have a great influence on my decision.

Yours, etc.

C. Delhez

This letter was followed by the following diploma:

Spiritist Society, said charitable, from Vienna, Austria

Commemorative session, May 18^th 1862

In the name of the Almighty God and under the divine protection the Spiritist Society of Vienna on the occasion of its second anniversary and willing to give its parent Society of Paris its testimony on the person of its worthy and courageous President, with the reverence and acknowledgment inspired by his permanent efforts and his precious works for the sacred cause of Spiritism and the triumph of a universal fraternity, by proposal of its president and with the approval of the spiritual guides, assigns by acclamation Mr. Allan Kardec, President of the Parisian Spiritist Society, with the title of Honorary President of the Spiritist Society, said Charitable, of Vienna, Austria.

Vienna, May 19^th 1862

The President

C. Delhez

After insistent requests we thought to be our duty to publish literally the two pieces above as a demonstration of our profound gratitude for the honor given to us by the Spiritist brothers and sisters of Vienna, an honor that we were far from expecting and because we see in that not a tribute to us personally but to the regenerating principles of Spiritism. It is a proof of the credit it has conquered in France and abroad. Leaving aside the flattering remarks in the letter what is really reassuring is the observation of the eminently serious, religious and humanitarian objectives proposed by the Spiritist Society of Vienna to whom our support and dedication will not fail. The same applies to other societies formed in several other places and that accept the principles of The Spirits’ Book and The Mediums’ Book without restriction.

Among the ones that were organized lately we must mention the African Society of Spiritist Studies, in Constantine, that decided to be placed under our sponsorship, and the Parisian Society that already counts on 40 members. We shall come back to this subject with more details.

Given the general movement and unstoppable growth of public opinion, the adversaries of Spiritism will finally understand that any effort to halt it will be useless and that the best thing to do is to accept it, from now on considering it as a fact of life. The weapon of ridicule faded away in its vain struggles for it is impotent. Will the doctrine of the devil, that some try to retrieve at this very moment with some sort of aggravation, will that be more fortunate? The answer is in the effect that it produces: Laughter. In order to be effective the ones who propagate it should be convinced about it. We can certainly affirm that there are many among them that believe in that as much as we do. It is the last blow whose result will be the acceleration of the propagation of the new ideas, first because it makes them widely known, exciting people’s curiosity, and then because it demonstrates the lack of really serious arguments.

Dear Sir,

In the April 1862 issue of The Spiritist Review I see a communication signed by Gérard de Codemberg where there is the following passage: “Do not worry about the brothers who move away from your beliefs. On the contrary, act in such a way that those will no longer contaminate the herd of the true believers for they are the rancid sheep and you must avoid infection.”

Regarding the rancid sheep I found it to be not much Christian and even less Spiritist and completely beyond this charity to all that the Spiritists preach. Nto to worry about the brothers who stay away and keeping ourselves from their infection is not the best way to bring them back. It seems to me that up until now our spiritual guides have shown more benevolence. Will this Gérard de Codemberg be a good spirit? If yes, I doubt it.

Forgive me for this kind of control that I have just done but I do so with a serious objective. One of my friends, a beginner Spiritist, has just read that article and stopped before those few lines for not finding the charity that she has so far observed in the communications. I consulted with my own guide about this and here is what he said: “No my child, an elevated spirit does not utilize such expressions. Leave it to the incarnate Spirits the roughness of the language and always acknowledge the worth of the communications in the elevation of the words and more importantly of the thoughts.

(It is then followed by a communication that one supposes to be a spirit that impersonates Gérard de Codemberg)

Where is the truth? Only you can tell.

Yours sincerely,

E. Collingnon

Response:

There is nothing that demonstrates that Gérard de Codemberg is a much-advanced spirit. The book he published largely demonstrates that he wrote it under evident obsession. That notwithstanding, however little advanced the spirit was, he could not be so much mistaken with respect to the value of the revelations that he obtained in life as a medium, nor accept as sublime things that were obviously absurd. Does it follow that he is a bad spirit? Absolutely not. His behavior during his life and his language after his death demonstrate that.

He is in the large category of intelligent, good but not sufficiently elevated Spirits capable of dominating the abuse of obsessing Spirits since he was unable to recognize them. All that with respect to the spirit.


The key point is not to know if the spirit is more or less advanced but if the advice is good or bad. Here I insist that there is no Spiritist meeting without homogeneity. Wherever there is divergence of opinion there is the tendency of making one’s opinion prevail; the desire to impose one’s idea or one’s willpower, and from there the discussion, dissension and later on dissolution. That is unavoidable and happens in every society regardless of the objective, in which each one is willing to walk a different path.

What is needed in other gatherings is even more so in the serious Spiritist meetings in which the first condition is calmness and reverence. Without this discussions are impossible and lead to a waste of time with useless matters. That is when the good Spirits begin to leave the field open to disturbing Spirits. That is why smaller groups are preferable: the homogeneity of principles, of likes, characters and habits, essential condition of a good harmony, is much easier to achieve than in large assemblies.

What Gérard de Codemberg calls rancid sheep are not the persons of good-faith that seek enlightenment before the difficulties of the science or about something that they do not understand, through a peaceful, moderate and restrained discussion, but those who come with preconceived ideas of systematic opposition, that initiate untimely discussions all the time in order to disturb the works! When the spirit says that it is necessary to keep them away he is right because the very existence of the meeting depends on that. He is also right when saying that there is no reason for concern for their personal opinion, if false, these individuals will not preclude the truth from prevailing. The meaning of that sentence is that their opposition must not be reason for concern.

Second, if the one who thinks differently sees their opinion better than the others; if that person is satisfied by that; if the person is adamant, why countering it? Spiritism must not be imposed. It must be freely accepted and in good faith. Spiritism wishes no conversion through embarrassment. As a matter of fact experience demonstrates that it is not by insistence that people will change their opinion.

It is necessary to be fully devoted to the one who seeks light in good faith; one must not spare anything; it is a productive and well-employed dedication. With the one that does not seek light or who thinks to own the light it is a waste of time and the same as sowing on rocks.

The expression “do not worry about them” must then be understood in the sense that one must not bother nor violate them in their convictions. Such an action is not a lack of charity. Is there an expectation that they will yield to better ideas? It would be okay to have it done privately, through persuasion, but never as a source of disruption to the meeting. It would otherwise be disrespectful to the others and would not make any difference to those one is trying to persuade.

The spirit of Gerard de Codemberg clearly and perhaps bluntly issues his opinion without any regard to speech and undoubtedly counting on the common sense of those to whom he addresses his message to mitigate it in its application, observing the civility and adequacy of the recommendations. However, notwithstanding the form of his language, the bottom line of his thoughts is identical to what is found in the following communication given under the title Philosophical Spiritism, received by the same person who raised the question. It reads as follows:

“Watch carefully around you and see if you do not find curious, false, and skeptical brothers. If you do find them kindly and in a charitable way ask them to leave. If they resist then pray with eagerness to have them enlightened by the Lord and do not allow them back next time. Surround yourself by simple brothers who seek the truth and progress.”

This is a nice way of saying that you should keep away those who hinder your progress.


In open sessions where one is free to receive anybody that is easier than in formal societies in which the members have their own right to speak and vote. Thus, one cannot be cautious enough in order to avoid such disappointment.

The system of free members adopted by the Parisian Society is the most adequate to prevent the inconveniencies since it only admits candidates on a provisional basis and with no right to vote on the businesses of the Society during a period that allows the observation of their enthusiasm, dedication and conciliatory Spirits.

It is essential to form a core of founding members united by a perfect communion of visions, opinions and feelings and establish strict rules that must be forcibly observed by those who later want to take part in the Society.

We recommend the bylaws of the Parisian Society to be followed for that matter as well as the instructions that we gave about it. Our dearest wish is to see the spread of union and harmony among the groups and societies that form all over the place. That is why we believe to be our duty to give advice out of our own experience to those who believe to be their duty to take advantage of those advices.

For now we say that without homogeneity there is no sympathetic union among members nor close relationships; without union there is no stability; without stability there is no calmness; without calmness there is no serious work from which we conclude that homogeneity is the vital principle of every Spiritist society or Spiritist gathering. That is what Gérard de Codemberg and Bernardin rightly said.

Regarding the spirit that was taken by a substitute of the first one his communication has every indication of an apocryphal communication.

Philosophical Spiritism

Bordeaux, April 4^th, 1862 – medium Mrs. Collignon


My friends, we speak of Spiritism from a religious point of view. Now that it is well established that it is not a new religion but the consecration of that universal religion whose bases were established by Christ and crowned by him today we will then look at Spiritism from a moral and philosophical point of view.

To begin with let us be clear about the true meaning of the word philosophy. Philosophy is not the denial of the religious and God given laws but far from it. Philosophy is the search for wisdom and for what is more accurately reasonable. And what can be wiser, more reasonable than the love and acknowledgment that are due to the Creator and, consequently the worship, regardless of the cult, that can demonstrate to God such acknowledgement and love. Religion and everything that can derive from that is a philosophy because it shows human wisdom in the docile and joyful submission. Having said that let us now see what can be extracted from the serious practice of Spiritism.

What is the objective of every human being regardless of his or her current position? To be better off. Alas, in order to achieve such objective people run in all directions, get lost in the majority of the cases because they are blinded by pride and dragged by ambition. They do not see the only route that can lead to that betterment. They seek it in the satisfaction of their pride, ambition, and brutal instincts whereas it can only be found in due love and submission to the Creator.

Hence Spiritism is telling everyone: leave those deceitful paths alone, paths full of cliffs, surrounded by thorns and weeds. Enter the path that leads to the expected happiness. Be prudent in order to be happy. Understand this my friends that the earthly means are just traps to be avoided. They are the hurdles from which you must stay away. That is why our Lord allowed you to finally see the light of that lighthouse that will guide you to the harbor.

The pains and sufferings endured with impatience and revolt are the burning iron that the surgeon applies upon the open ulcer, avoiding the gangrene to spread further to the whole body.

What is your body, my friends, to a Spiritist? What is it that your body must save? What is it that the body must keep from contamination? What is it that must be cured by every possible means if not the ulcer that corrodes the spirit; the ailment that halts the spirit, hindering it from moving radiantly to the Creator?

Always turn your eyes to this philosophical thought, that is, full of wisdom: We are an essence that has been created pure, but has fallen. We are from a homeland where everything is purity. Guilty we have been exiled for some time but only for some time. Let us then strive the best way we can to diminish that time of exile. Let us endeavor by utilizing all means that the Lord has given us to reconquering the lost homeland and abbreviate the time of absence. (See the January 1862 issue of the Review: Doctrine of the fallen angels).

Understand this. Your future fate is in your own hands; the duration of your trials depends entirely on you; the martyr always is entitled to the palm and that one does not need to feed the beasts to be a martyr, like the first Christians. Be the martyrs of yourselves. You must break and destroy every carnal instinct that rebels against the spirit. Carefully investigate your inclinations, your tastes and your ideas. Be suspicious of everything that is reproached by your conscience. However low that voice may sound – because it can be sometimes rejected – that voice of your guardian will tell you about everything that can harm you. The voice of your guardian angel speaks to you constantly but how many times have you failed to hear? Today, my friends, Spiritism comes to explain the cause of that inner voice. It comes to speak positively, show you and allow you to touch your fate and if you listen carefully, to show you what you must fear if the voice is rejected. There you are, my friends, the philosophical note to everyone: the teachings of how to find your own salvation.

My children do not seek, like the ignorant ones, material distractions and satisfaction of your curiosity. Do not evoke completely Spirits who will not do you any good. Be content with the attention and love of your spiritual guides. They will never fail you.

When united by a common objective, that is the betterment of humanity, and your heart goes out to the Lord may that be to ask for his blessings and the assistance of the good Spirits that have been entrusted to you. Watch carefully around you and see if you do not find curious, false and skeptical brothers. If you do find them, kindly and in a charitable way, ask them to leave. If they resist then pray with eagerness to have them enlightened by the Lord and do not allow them back next time. Surround yourself by simple brothers who seek the truth and progress.

When assured about the brothers that gather in the presence of the Lord, evoke your guides and request their instructions. They will always give you their advices in the measure of your needs and according to your understanding. However, do not try to satisfy the curiosity of the majority that request evocations. They almost always leave less convinced and more inclined to mockery.

May those who wish to evoke relatives and friends never do so unless with a useful and charitable objective. Evoking the Spirits that are around us is a serious, very serious undertake. If faith and reverence are not present the bad Spirits will replace the ones that you expect; they will trick you and lead you to big mistakes and sometimes lead you to terrible downfalls.

Therefore, my friends, do not forget that Spiritism, from a religious point of view, is just the confirmation of Christianity because Spiritism falls entirely within these words: Love the Lord your God with all your heart and your brother like yourself.

From a philosophical point of view it is the straight and wise line of conduct that must lead you to the happiness that everyone expects and such a line is delineated from a safe starting point that demonstrates: the immortality of the soul to arrive at another unquestionable point: God!

That is what I have for today, my friends. We will soon continue our intimate conversations.

Bernardin

OBSERVATION: This communication is part of a series dictated under the same title: Spiritism to Everyone – all of them marked by a paternal depth and simplicity. Since they cannot all be published in the Review they will take part of special collections. Some are sent to us by other mediums of Bordeaux and other cities. These publications will produce better results when published with method and order than if published carelessly. Some communications are excellent when applied privately but would not have any purpose if made public. Others require comments and discussions to avoid misinterpretations.

It is often necessary to take into account the personal opinion of the spirit that gives the communication who, if not much advanced, may create systems and form ideas that are not very accurate about peoples and things. If such ideas are published without restriction they can only cast discredit upon Spiritism, forearm the adversaries and sow doubt and uncertainty among the beginners.

The comments and explanations given about the subject sometimes turn an error into instruction. Without that people could accuse the Doctrine by every utopia given by certain Spirits that are more proud than logical. If Spiritism could be delayed in its march it would not be by the open attacks of the declared enemies but by the reckless zeal of imprudent friends. Consequently, it is not a matter of producing indigestible collections where everything stacks up without an order that would bore the reader before any minor inconvenience. It is necessarily to carefully avoid anything that may raise false opinions about Spiritism. Well, it all requires the kind of work that justifies a delay in such publications.

Philosophical Spiritism

Prince D…K… sends us a flyer in Russian that begins by the following phrase:


“Obouan Bruné, a renowned magician, magnetizer and member of the Parisian Society of Spiritist Studies, will have the honor of throwing a fantastic performance, as announced, in the theater of this town, on April 17^th, 1862.”

It is then followed by a list of tricks that the said Bruné proposes to carry out. We thought that the common sense of the large number of followers of Spiritism in Russia would have made justice to this gross imposture. The Parisian Society of Spiritist Studies does not recognize that individual that in France would have been taken to court for impersonating false skills.