Resurrection and reincarnation (III)

14. But when a man hath died once, when his body, separated from his spirit, has been consumed, what happens to him? Having died once can a man live again? In the war in which l find myself each day of my life, l await my mutation. (Job, 14: 10 & 14. Translation taken from Le Maistre de Sacy).

When a man dies, he loses all his strength, expires, afterwards, where is he? If a man dies, will he live again? Will I wait all the days of my combat, until there comes some mutation? (Taken from the Protestant translation of Osterwald.)

When a man is dead, he lives forever: when my days of existence on Earth have finished, I will wait, seeing that I shall return again. (Taken from the Greek translation.)

15. In these three translations the principle of the plurality of existences is clearly expressed. Nobody can imagine that Job was referring to regeneration from baptismal water, which for sure he had never heard of. 'Man having died once, can he  live again?  The idea of dying once and reliving implies dying and living many times. The Greek version is even more explicit, if that is possible. 'When my days of  existence on Earth  are finished, I will wait, for  I will return again'  or return again to Earth. This is so clear, as if someone were saying: I leave my house, but I will return. 

'In the war in which I find myself each day of my life, I await my mutation.' Here Job evidently was referring to his struggles against the miseries of life, 'I await my mutation' meaning he was resigned. In the Greek version,  I will wait,  seems to apply more preferably to a new existence: 'When my existence has ended, I will wait, seeing that I shall return again.' It is as if Job, after death, places himself in the interval which separates one life from another and says that it is there he will await till the moment of return.

16. So there is no doubt that under the name of resurrection, the principle of reincarnation was a fundamental belief of the Jews. A point which Jesus and the prophets in general confirm, and from which it follows that to deny reincarnation is also to deny the words of Christ One day, however, when they have been well meditated upon, without preconceived ideas, His words will be recognised as an authority on this point, as well as on many others.

17. From the religious point of view we add to this authority the philosophical view point of the proofs resulting from the observance of the facts. When we try to discover from the effects what the causes might be, reincarnation becomes an absolute necessity, an inherent part of humanity, in a word: a Law of Nature, By its very results it becomes evident in a material manner, so to speak, in the same way that a hidden motor reveals itself by its movement, It is the only way Man can find out where he came from, where he is going and why he is here on Earth  and still be able to justify the many abnormalities and all the apparent injustices which present themselves during life.

Without the principle of the pre-existence of the soul and the plurality of existences, the maxims of the Gospel in the most part become unintelligible, which is the reason why they have given rise to so many contradictory interpretations, This is the only principle which will restore them to their true and original meaning.

- Allan Kardec.

Excerpted from Chapter IV - Except a man be born again he cannot see the Kingdom of God - of "The Gospel according to Spiritism" - Allan Kardec.

Resurrection and reincarnation (II)

5. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto Him, Rabbi, we know that thou art a teacher come from God.' for no man can do these miracles that Thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, except a man be born again, he cannot see the Kingdom of God. Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? 

Jesus answered, Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof but canst not tell whence it cometh, and wither it goeth; so is everyone that is born of the Spirit Nicodemus answered and said unto Him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto you, We speak that we do know, and testify that we have seen.' and ye receive not our witness. If I have to Id you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? (John, 3:1-12).

6. The idea that John had been Elias and that the prophets could relive again on Earth is to be found in many passages of the New Testament, but is most notedly quoted in the above extract. (See verses 1, 2, & 3.) If this was an erroneous belief, Jesus would have combated it as He did many others. But from this He gave it complete sanction and authority by making it a basic principle and necessary condition by saying: 'No one may reach the Kingdom of God if he is not born again,' and further insisted when He added:  'Do not be surprised when I say it is necessary to be born again.'

7. The words:  If man is not born again of water and of Spirit,  have been interpreted in the sense of regeneration by means of the water of Baptism. But in the original text it was said simply: not born of water and of Spirit,  whereas in some translations the words  of spirit  have been substituted by Holy Spirit, which does not correspond to the original meaning. This capital point stands out from the first comments which the Gospels raised and will one day be confirmed beyond all possible doubt. (1)

8. To enable the real meaning of these words to be reached it is also necessary to pay attention to the significance of the word water which is not used here in its usual sense. The knowledge of physics was very imperfect in ancient times when it was believed that the Earth had risen out of the water. Therefore water was considered to be the exclusive primitive generating substance. This is why we read in the book of Genesis: '...the Spirit of God moved upon the face of the waters; it floated above the waters; .. . Let there be firmament in the midst of the waters; ... Let the waters under the heaven be gathered together unto one place, and let the dry land appear; ... Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the Earth in the open firmament of heaven.'

According then to this belief, water represented the nature of matter, just as the Spirit represented the nature of intelligence. The words: 'If man is not reborn of the waters and of the Spirit, or in water and in Spirit', thus signify - 'if man is not born with his body and his soul'. This is the manner in which these words were originally understood.

This interpretation is wholly justified by these other words: What is born of the flesh is flesh and what is born of Spirit is Spirit.  Here Jesus established a clear distinction between body and Spirit.  What is born of the flesh  clearly indicates that  only  the body generates from the body and that the Spirit is independent.

9. The words:  'The wind blows where it wishes and you hear the sound but know' not from whence it comes nor whence it goes' are referring to the  Spirit of God,  who gives life to whom He wishes, or rather to the  soul of man.  The words you know not where it comes from nor where it goes', signifies that we do not know who the Spirit had been previously or who it will be in the future. If the Spirit or soul was created at the same time as the body we would know where it came from because we would know its beginning. Whichever way you look at this passage, it confirms the principle of the pre-existence of the soul and subsequently the plurality of existences.

10. And from the days of John the Baptist until now the Kingdom of Heaven suffereth violence and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. (Matthew, 11: 12-15).

11. Even if the doctrine of reincarnation as expressed re John might be interpreted in principle in a purely mystic sense, the same could not happen with this passage from Matthew, which does not permit any ambiguity:  He is Elias, who was to come.  Here there is nothing figurative, nothing allegorical, only a complete affirmation. 'Since the time of John the Baptist till today the Kingdom of Heaven is seized by violence.' What do these words mean when John the Baptist was still alive at that moment? Jesus explains them to us when He says: 'If you wish to understand what I am saying, this is Elias who was to come. Therefore, if John was Elias, Jesus alluded to the time when John was living under the name of Elias. 'Till the present time the kingdom is seized by violence,' is another allusion to the violence of the Mosaic laws, which ordered the extermination of infidels so that the rest might attain the Promised Land, the Paradise of the Hebrews, whereas according to the new law Heaven was to be won by charity and mildness. Jesus then added:  He that hath ears to hear, let him hear.  These words are frequently uttered by Him, telling us that not everyone was in a condition to understand certain truths.

12. Thy dead men shall live, together with my dead body shall they arise. Awake, and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isaiah, 26:19).

13. This passage from Isaiah is also explicit: 'Thy dead men shall live again.' If the prophet had wished to speak of a spiritual life, if he had intended to say that those who had been executed were not dead spiritually speaking, he would have said: 'They are still alive,' and not 'They will live again.’ In  the spiritual sense these words would be a contradiction, because they imply an interruption in the life of the soul. In the sense of  moral regeneration  they would be a denial of eternal suffering because they establish in principle that  all those who are dead will one day come back to life.

(1) The translation by Osterwald is according to the original text. It says: NOT BORN OF THE WATER AND OF THE SPIRIT. That of Sacy says: OF THE HOLY SPIRIT, that of Lamennais: OF THE HOLY SPIRIT.

- Allan Kardec.

Excerpted from Chapter IV - Except a man be born again he cannot see the Kingdom of God - of "The Gospel according to Spiritism" - Allan Kardec.

Resurrection and reincarnation

1. When Jesus came into the coasts of Ceasaria Philippi, He asked His disciples saying whom do men say that the Son of man am? And they said, some say that thou art John the Baptist: some, Elias: and others Jeremias, or one of the prophets. He saith unto them, but whom say ye that I am? And Simon Peter answered and said, thou art the Christ, the Son of the living God. And Jesus answered and said unto him blessed art thou, Simon Barjona: for the flesh and blood hath not revealed it unto thee, but my Father which is in Heaven. (Matthew, 16: 13-17; Mark, 8: 27-30).

2. Now Herod the Tetrarch heard of all that was done by Him; and he was perplexed, because that it was said of some, that John was risen from the dead; and some, that Elias had appeared; and others, that one of the old prophets was risen again. And Herod said, John have I beheaded; but who is this, of whom I hear such things? And he desired to see Him. (Luke, 9: 7-9; Mark, 6: 14-15).

3. (After the transfiguration) And His disciples asked Him, saying, why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of Man suffer of them. Then the disciples understood that He spake unto them of John the Baptist. (Matthew, 17: 10-13; Mark, 9: 11-13).

4. Reincarnation was part of the Jewish dogmas, being taught under the name of resurrection.  Only the Sadducees, who believed that everything ended with death, did not accept the idea of reincarnation. Jewish ideas on this point, as on many others, were not clearly defined because they had only vague and incomplete notions with regard to the soul and its connection with the body. They believed that man could live again without knowing exactly the manner by which this could happen. They used the name  resurrection  for what Spiritism more correctly calls  reincarnation, Resurrection presupposes a return to the same physical body, whereas science demonstrates that this is materially impossible, especially when that same body has decomposed and long since been dispersed and reabsorbed. Reincarnation is the return of a soul, or Spirit, to physical life in another body which has been newly formed for it, and which has nothing to do with the previous one. The word 'resurrection' can be applied to Lazarus but not to Elias, nor to the other prophets. If, according to their belief, John the Baptist was Elias, then the body of John could not have been the body of Elias because John was seen as a child and his parents were known. John then could be Elias reincarnated but not resurrected.

- Allan Kardec.

Excerpted from Chapter IV - Except a man be born again he cannot see the Kingdom of God - of "The Gospel according to Spiritism" - Allan Kardec.

The progression of the worlds

19. Progress is a law of nature. All beings of creation, be they animated or not, have been submitted to this law through the bounty of God, Who wishes everything to be exalted and to prosper. Even actual destruction, which appears to Man to be the end of everything, is only a means of reaching a more perfect state through transformation, seeing that everything dies only to be reborn again, suffering no consequences from the annihilation.

At the same time as living beings progress morally, so the worlds in which they live progress materially. If we were to accompany a world during its different phases, from the first instant the atoms destined to its construction began to agglomerate, we would see it travelling along on a constantly progressive scale, although these steps would be imperceptible to each generation. It would offer its inhabitants a more agreeable home as these generations passed, according to the manner in which they themselves advanced along their pathway to progress. Nothing in nature remains stationary. So we find that together with Man, the animals who are his helpers, the vegetables, and the habitations are all constantly marching along parallel to one another. How glorious this idea is and so worthy of the grandeur of the Creator! It would be paltry and unworthy of His power if, on the contrary, He concentrated His solicitude and providence on an insignificant grain of sand, which is this planet, so restricting humanity to the few people who inhabit it!

According to this law, the world has been in a materially and morally inferior position to that which it finds itself today, and it will lift itself up in both these aspects so as to reach a more elevated degree in the future. The time has now been reached for one of these periodic transformations, which will move the Earth upwards from a world of atonement to that of a regenerating planet where men will be happy because God's laws will reign. 

- Saint Augustin (Spirit).

Paris, 1862.

Excerpted from Chapter III - In my Father's house are many mansions - of "The Gospel according to Spiritism" - Allan Kardec.

Regenerating worlds

16. Among the many scintillating stars in the blue canopy of the sky, how many worlds there are like yours, destined by God to serve for atonement and probation! But although there are some that are more miserable, there are also others that are happier, like those of transition which can be called worlds of regeneration. Each planetary vortex, moving in space round a common centre, drags with it its own primitive worlds of exile, probation, regeneration and happiness. We have spoken to you of worlds where newly-born Spirits are placed, when they are still ignorant of both good and evil, but where they have the possibility of travelling towards God, being in possession of themselves through free-will. We have also revealed to you the fact that ample faculties are given to each soul to enable it to practise good. But alas, there are those who succumb! So God, Who does not desire their annihilation, permits that they go to these worlds where from one incarnation to another they are purified and regenerated, returning worthy of the glory for which they were destined.

17. Regenerating worlds serve as transition phases between those of probation and happiness. The penitent soul finds calm and rest on them and can continue the purifying process. Beyond doubt, Man still finds himself subject to the laws that rule matter: humanity still experiences your sensations and desires, but is liberated from the ungoverned passions to which you are slaves, freed from pride which silences the heart, envy which tortures and hate which suffocates. On all sides the word 'love' is written; perfect equity resides over all social relationships; everyone recognises God and tries to travel in His direction by fulfilling His laws. 

However, perfect happiness still does not exist in these worlds, only the dawning of happiness. There Man is still of flesh and blood, and because of this subject to vicissitudes from which only the completely dematerialized beings are liberated. He still has to suffer tests, although without the pungent anguishes of atonement. Compared to the Earth, these worlds are very pleasant, and many of you would be happy to inhabit them because they represent the calm after the storm, convalescence after cruel sickness. Nevertheless, being less absorbed by material things, Man perceives the future better, comprehends the existence of other pleasures, promised by God to those who show themselves worthy when death has once again released them from their bodies in order to bestow upon them the true life. Free then, the soul hovers above all the horizons; no longer the feelings of gross matter, only the sensation of a pure and celestial perispirit absorbing emanations direct from God, in the fragrance of love and charity coming straight from His breast. 

18. But alas! Man is still fallible even in these worlds and the spirit of evil has not completely lost its empire. Not to advance is to fall back, and if Man is not firmly placed along the pathway to righteousness he may return again to a world of atonement where new and more terrible tests await.

So at night, at the time of prayer and repose, contemplate the full canopy of the sky and the innumerable spheres which shine over your head, and ask yourself which ones lead to God and ask Him for one of these regenerating worlds to open to receive you after your atonement here on Earth. 

- Saint Augustin (Spirit).

Paris, 1862.

Excerpted from Chapter III - In my Father's house are many mansions - of "The Gospel according to Spiritism" - Allan Kardec.

Worlds of tests and atonements

13. What more is there to say about worlds of atonements that you don't already know, since you have only to look at the one in which you live? The great number of superior intelligences amongst your inhabitants indicates that the Earth is not a primitive world, destined to receive beings who have recently left the hand of the Creator. The innate qualities which they bring with them constitute a proof of their having already lived and achieved a certain degree of progress. But the number of vices to which they are subject also shows their great moral imperfections. This is why God has placed them in an ungrateful world, in which they can make atonement through heavy work and the suffering of the miseries of life, until they deserve to ascend to happier planets. 

14. Nevertheless, not all the Spirits who have incarnated on Earth came to atone. The races which are called savage were formed from Spirits who had only just left their infancy, and who found themselves, as it were, on an educational course for development through contact with more advanced Spirits. Later came the semi-civilized races, made up of the same Spirits as they travelled along their paths to progress. In general, these are the indigenous races on Earth, who will raise themselves little by little through the centuries, some of whom have already managed to reach an intelligent state equal to the more enlightened.

The Spirits who are in atonement are, if we may use the term, the exotic ones of the Earth; they have already lived on other worlds where they were excluded for persisting in wickedness, or for having been the cause of perturbation to the good people in those worlds. They therefore had to be exiled for a time to an ambient of more backward Spirits, so receiving the mission of helping them to advance as they bring with them more developed intelligences and the germ of the knowledge they have acquired. This then is how Spirits under punishment are found amongst the most intelligent races, and why the misfortunes of life seem so very bitter for them. This is because they have a higher degree of sensitivity and so are more highly tested by contrarieties and sorrows than the primitive races whose moral sense is still obtuse.

15. Consequently, the Earth offers an example of a world of atonement and although the variety is infinite, they all have one thing in common: they all serve as places of exile for those Spirits who rebel against the Law of God. This means that these Spirits have at one and the same time to fight against the perversity of man and the inclemency of nature, which is doubly arduous, but which will develop the qualities of heart and intelligence simultaneously. God then, in all His goodness, allows punishment to become something which will benefit the spirit. 

- Saint Augustin (Spirit).

Paris, 1862.

Excerpted from Chapter III - In my Father's house are many mansions - of "The Gospel according to Spiritism" - Allan Kardec.

Inferior and superior worlds

8. In qualifying inferior and superior worlds there is nothing absolute. A world is relatively inferior or superior only in relation to those other worlds which may be above or below it on the scale of progression.

In taking the Earth as a comparison, we may get an idea of what an inferior world is like by supposing us inhabitants to be similar to the primitive races or members of the barbaric nations, examples of which are still to be found amongst us today, these being the remnants of the primitive state of this planet. In the most backward worlds the inhabitants are, to a certain extent, rudimentary creatures, having human form but devoid of all beauty. Their instincts have not yet softened to any sentiment of delicacy or benevolence, nor have they acquired any notions of justice or injustice. Brute force is the only known law. Without either industry or inventions, they pass their time in conquest of food. However, God does not abandon even one of His creatures; at the bottom of the darkest intelligence lurkes a seed, sometimes more, sometimes less developed, of a vague intuition of a supreme Being. This instinct is enough to make them superior one from the other and to prepare their ascension to a more complete life, for they are not degraded beings, but children who are growing. In between the inferior and elevated levels are innumerable others. From the pure Spirits, dematerialised and brilliant with glory, it is impossible to recognise the primitive beings they once were, just as from the adult it is difficult to recognise the embryo.

9. In worlds which have reached a superior level, the moral and material stale is very different from that which exists on Earth. As everywhere, the form is always human, but it is more beautiful, more perfected and above all else, purified. The body possesses nothing of the earthly materiality and consequently is not subject to the same necessities, sicknesses or deteriorations which the predominance of matter provokes. Due to the higher refinements, the senses are able to capture perceptions which the gross matter of this world obstructs. The specific lightness of body permits rapid and easy locomotion; instead of dragging painfully aver the ground the body floats, as it were, above the surface or glides through the air with no effort apart from that of desire, just as the angels are depicted as doing, or as the manes an the Elysian fields. According to his wishes Man keeps the features of his past migrations and shows himself to his friends as they knew him, except for the fact that he now radiates divine light, and is transfigured by interior impressions which are always of an elevated nature. In the place of countenances discoloured and dejected by suffering and passions, life and intelligence sparkle with splendour which painters have shown through the halo or aureole of the saints.

Very advanced Spirits suffer only slight resistance to matter, thus allowing body development to be extremely rapid, making infancy short and almost non-existent. With the absence of worry and anguish, life is proportionally longer than an Earth. In principle, longevity is in proportion the degree of advancement of each world. Death in no way conveys any horror of decomposition; far from causing terror, it is considered a happy transformation because there is no doubt as to the future. During life the soul, being no longer constricted by compact matter, expands itself and delights in a lucidity which places it in an almost constant state of emancipation and allows completely free thought transmission.

10. In these se blissful worlds relationships between peoples and individuals are always friendly, never perturbed by ambition to enslave their neighbour or make war. There are no masters nor slaves, none privileged by birth, only moral and intellectual superiority which establishes all conditions and which ulitmately gives supremacy. Autbority receives and deserves the respect of everyone, as it is only given to those who merit it and is therefore always exercised with justice. Man does not try to elevate himself above another but only above himself, by striving for perfection. His objective is to ascend to the category of pure Spirit, although this desire is never a torment but rather a noble ambition which induces him to study ardently in order to became an equal. In these worlds, all the delicate and elevated sentiments of human nature find themselves exalted and purified. Hate is unknown, as are petty jealousies and the covetous of envy. The ties of love and brotherhood hind all humanity each to the other so that the strong help the weak. Through a greater or lesser degree of intelligence, Man acquires possessions of a smaller or larger quantity. However, nobody suffers from want as no one needs to make atonement. In short, evil does not exist in these worlds.

11. Evil is still needed in your world in order to make known goodness; night in order to be able to admire light; sickness so as to be able to appreciate health. In those other worlds there is no need of these contrasts; eternal light, eternal beauty and eternal serenity of the soul offer proportional eternal happiness, free from the perturbations caused by the anguish of material life and the contact with evil creatures, who find no access to these realms. These are the things which cause the human Spirit most difficulty in understanding. Mankind has been sufficiently ingenious as to paint the torments of hell, but could never imagine the glories of Heaven. Why not? Because, being inferior, only pain and misery have been known and as yet the celestial brightness has never been seen, so one cannot speak of that which is unknown. However, while humanity is raising itself up and cleansing its soul, horizons are expanding and mankind begins to compare the goodness which is in front of him, as well as the badness which is behind him. 

12. Meanwhile, the happy worlds are not specifically privileged orbs, as God is not partial to any one of His children. To each one He gives the same rights and the same opportunities wherein to reach these worlds. He makes each one start at the same point and gives no one more than another. Even the highest categories are accessible to all. It only depends upon the individual to conquer their place by means of work, so reaching it more quickly or remaining inactive for centuries and centuries in the quagmire of humanity.  

- This is a summary of the teachings from all the Superior Spirits.

Excerpted from Chapter III - In my Father's house are many mansions - of "The Gospel according to Spiritism" - Allan Kardec.

Earth's destiny

6. Many are surprised that on Earth there is so much badness, so many crude  passions, so many miseries and every kind of sickness. From this, they conclude, the human species is a very miserable one. This judgement comes from the very narrow point of view of those who emit it, which gives a false idea of the whole. We must consider, however, that in actual fact, the entirety of humanity is not all on Earth, but only a small fraction of the total. In effect, the human species covers all those endowed with reason who inhabit the innumerable orbs of the Universe. What then is the mere population of the Earth when compared with the total population of all the worlds? Much less than that of a very small village when compared with a great empire. The material and moral situation of terrestrial humanity is not surprising, when we take into consideration the destiny of the Earth and the nature of its inhabitants.

7. It would be a great mistake to judge all the inhabitants of a city by those who inhabit the lowest and most sordid places. In a hospital we see none but the sick and mutilated; in a prison we find gathered together all kinds of vileness, baseness and many vices; in unhealthy regions the inhabitants are, for the most part, pale, puny and sickly. Well then, picture the Earth as a combination of a suburb, a hospital, and an unhealthy place, because it is all of these put together. Then it can be understood why afflictions outweigh pleasures, for we do not send those who are healthy to hospital, nor do we throw those who have practised no wrong into houses of correction; neither can hospitals and houses of correction be places of delight.

So in the same way that the total population of a city is not to be found in us hospitals and prisons, we do not find the total population of humanity here on Earth. Just as the sick leave hospital when they are cured and those who have served their term leave prison, when Man is cured of all his moral infirmities he will also leave the Earth environment to go to happier worlds.

- Allan Kardec.

Excerpted from Chapter III - In my Father's house are many mansions - of "The Gospel according to Spiritism" - Allan Kardec.

The different categories of inhabited worlds

3. As a result of Spirit teaching, we know that the conditions of the various worlds differ one from the other, with respect to the degree of elevation or inferiority of their inhabitants, amongst whom are those inferior to the inhabitants of Earth, both physically and merrily; some in the same category, yet others which are more or less superior in every aspect In the inferior worlds, existence is all material, passions are sovereign and morality is almost nil. At the same time as the soul is progressing the material influences diminish, to such an extent that in the elevated worlds life is, by way of saying, all spiritual.

4. In the intermediate worlds good is mixed with evil, one or the other predominating according to the degree of advancement of the majority of the inhabitants. Although it is not possible to make an absolute classification of the different worlds, we can at least divide them in general terms by virtue of the state in which they are in, and the destiny they bring with them, based on the most predominant features upon each planet in the following manner: primitive worlds, destined to receive the initial incarnations of the human soul; worlds of tests and atonements, where evil predominates; regenerating worlds, where souls who still have to atone may absorb new strength by resting from the fatigue of fighting; blessed worlds, where goodness outweighs evil; celestial or divine worlds, inhabited by purified Spirits, where only goodness exists. Earth belongs to the category of worlds of tests and atonements, which is why mankind lives encompassed by such misery.

5. Spirits who find themselves incarnated in any world are not bound to that same world indefinitely, nor do they go through all the phases of progress needed to achieve perfection in that one world. When they reach the maximum degree of advancement their world has to offer, they then pass on to a more elevated one, and so on successively till they reach the state of purified Spirits. These different worlds are stations where the Spirits find the elements they need for their progress that are in accordance to their degree of perfection. It is a recompense to ascend to a world of higher elevation, just as it is a punishment to prolong their stay in a miserable world, or to be relegated to another even more unhappy than the one they were forced to leave, due to persisting badness.

- Allan Kardec.

Excerpted from Chapter III - In my Father's house are many mansions - of "The Gospel according to Spiritism" - Allan Kardec.

The different states of the soul in its spiritual wanderings

1. Let not your heart be troubled: Ye believe in God, believe also in me. In my Father's house are many mansions: If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself that where I am, there ye may be also. (John, 14 : 1 - 3).

2. The house of the Father is the Universe. The 'different mansions' are the worlds which circulate in infinite space and offer the Spirits who incarnate on them dwelling places which correspond their progress.

Independently from the diversity of the different worlds, the words of Jesus also refer to the fortunate or wretched states of the soul in the spirit world. Conforming to whether the soul is more or less purified and detached from material lies, the ambient in which it finds itself will vary infinitely: in the aspects of things, in the sensations it feels and in the perceptions it has. While some cannot leave the ambient where they live, others raise themselves and travel all over space and the other worlds. While some guilty Spirits wander in darkness, there are others who have earned happiness, and these rejoice in a stale of shining brightness while they contemplate the sublime spectacle of the great infinity. Finally, while inferior Spirits are tormented by remorse and grief, frequently isolated without consolation, separated from those who were the object of their affections and punished by the iron gauntlet of moral suffering, the just Spirit, together with those he loves, enjoys the delights of an indescribable happiness. Also in that sense there are many mansions, although they are not circumscript or localised.

- Allan Kardec.

Excerpted from Chapter III - In my Father's house are many mansions - of "The Gospel according to Spiritism" - Allan Kardec.

An earthly regality

8. Who better than I to understand the truth of these words of Our Lord: "My Kingdom is not of this world"? When an Earth, I lost myself through pride. Who then can understand the total lack of value of the earthly kingdom if not I? What was I able to bring with me of my earthly regality? Nothing! Absolutely nothing! And as if to make my lesson more terrible, it did not even accompany me to my tomb! A queen amongst men, I thought to enter Heaven as a queen. What a disillusion! What a humiliation when, instead of being received as a sovereign, I saw above me, a long way above me, those whom I had judged insignificant and whom I had despised because they were not of noble blood. Oh! How I understand now the barrenness of honours and splendour so eagerly courted on Earth! 

In order to win a place in this Kingdom it is necessary to show abnegation, humility, benevolence and charily in its most celestial form. They do not ask who you are, nor what position you occupied. Instead they ask what good you have done, haw many tears you have dried. 

Oh Jesus! You said that Your Kingdom was not of this world because it is necessary suffer in order to reach Heaven; and one cannot reach there by means of the steps to a throne. Only the most painful paths lead one to it. Seek your path then, through briars and thorns and not amongst the flowers.

Men and women hurry and fro with the hope of acquiring earthly possessions, as if they would be able to keep them for ever. Here however, illusions disappear and it is soon perceived that they had only been chasing shadows. Then it becomes apparent that the only really golden possessions, the only ones which can be made use of in their Heavenly home, the only ones which can offer the possibility of entry, have been despised. 

Have pity an those who have not entered into Heaven. Help them with your prayers, because prayer helps mankind approach the Most High; it is what links Heaven and Earth. Do not forget! 

- A queen of France (Spirit).

Havre, 1863.

Excerpted from Chapter II - My kingdom is not of this world - of "The Gospel according to Spiritism" - Allan Kardec.

A point of view

5. The clear and precise idea which can be formed of a future life provides an unshakable faith in what is to come. This faith places enormous consequences upon the moralization of Man because it completely changes the point of view as to how life on Earth is regarded.  For those who place themselves by means of thought in the spiritual life, which is undefined, bodily life becomes a mere temporary stay in an ungrateful country. The vicissitudes and tribulations of this life become nothing more than incidents, which can be supported with patience as they are known to be of short duration and will be followed by a more amenable state. Death no longer has terror attached to it; it ceases to be a door opening on to nothingness and becornes a door that opens to liberation, through which the exile enters into a well-blessed mansion, and there finds peace. Knowing that the place where we find ourselves at the moment is only temporary and not definite, makes us pay less attention to the preoccupations of life, resulting in less bitterness and a more peaceful Spirit.

Simply by doubting the existence of a future life, Man directs all his thoughts to earthly existence. Without any certainly of what is to come he gives everything to the present. With the mistaken idea that there is nothing more precious than earthly things, Man behaves as a child who can see only us lays and is prepared la go to any length to obtain the only possessions he judges to be solid. The loss of even the least of these causes pungent hurt. A mistake, a deception, an unsatisfied ambition, an injustice to which the person has fallen victim, hurt pride or vanity, to name but a few, are just some of the torments which turn existence into an eternal agony, so in this manner causing self-inflicted torture at every step.  From the point of view of earthly life, in whose centre we place ourselves, everything around us begins to assume vast proportions. The harm that reaches us, as well as the good that touches others, takes on a great importance in our eyes. It is like the man, who, when in the middle of a great city sees everything on a large scale, but who, when looking down from a mountain top sees things in only minute form.

This is what happens when we look at life from the point of view of a future existence Humanity, just as the stars in space, loses itself in the great immensity. We begin to see that great and small things are confounded, as ants on top of an ant hill, that proletarians and potentates are the same stature. We lament that so many short-lived creatures give themselves over to so much labour in order to conquer a place which will do so little to elevate them, and which they will occupy for so short a time. From this it follows that the value given to earthly things is completely in reverse to that which comes from a firm belief in a future life.

6. If everybody thought in that manner, it could be arguedthat everything on Earth would be endangered because no one would bother about anything. But Man instinctively looks after his own well-being, so even if he knew it was but for a short while, be would still do his best. There is no one who, when finding a thorn in his hand, will not take it out so as not to suffer. Well then, the de sire for comfort forces Man to better all things, seeing that be is impelled by the instinct of progress and conservation which are part of The Laws of Nature. Therefore, be works not only through necessity but because he wants to, and because of a sense of duty, so obeying the designs of Providence which placed him an Earth for that purpose. Only a person who occupies themself more with the future can give relative importance to the present. This person is easily consoled in all his failings and misfortunes by thinking of the destiny that awaits him.

Accordingly, God does not condemn all earthly pleasures and possessions, but only condemns the abuse of these things in detriment to the soul. All those who take these words of Jesus for themselves: My Kingdom is not of this world, are guarding against these abuses. 

Those who identify themselves with a future life are as a rich person who loses a small sum without emotion. Those whose thoughts are concentrated on earthly things are as the poor man who loses all be bas, and so becomes desperate.

7. Spiritism opens up and broadens out the thought process, so offering new horizons. In place of a short-sighted vision concentrated only on the present, which makes this fleeting moment passed on Earth the unique and fragile axis of the eternal future; Spiritism shows us that this life is nothing more than a link in the magnificent, harmonious assembly which is God's work. It also shows us the solidarity which joins together all the different existences of one being, of all beings of the same world, and all the beings of all the worlds. It offers the base and the reason for universal fraternity, whereas the doctrine of the creation of the soul at the birth of the body, makes each creature a stranger one to the other. This solidarity between parts of a whole explains what is inexplicable when only one of these parts is considered. This entirety would not have been possible to understand at the time of Christ, and for this reason He waited till later to make this knowledge known.

- Allan Kardec.

Excerpted from Chapter II - My kingdom is not of this world - of "The Gospel according to Spiritism" - Allan Kardec.

The regality of Jesus

4. We can all recognise that the Kingdom of Jesus is not of this world. But could He not also have a kingdom an Earth? The title of 'King' does not always imply temporary authority. We give this title by unanimous consent to anyone who, by their own talent, rises to the highest level of whatever idea, who dominates his time or influences human progress. In this way we frequently use the expression the 'king' or 'prince' for philosophers, artists, poets, writers, etc. Does not this kind of royalty, coming from personal merit or having been consecrated by posterity, reveal in many cases a supremacy far greater than that which circles a royal crown? The first is imperishable, whereas the second is but a toy of the vicissitudes. The generations which fallow the first always bless themselves, whereas sometimes those who follow the second have cause to curse. The earthly one extinguishes with life; but the sovereignty of morality continues and maintains its reign, ruling above all after death. From this aspect then, is not Jesus a mightier and more powerful King than all the sovereigns of the Earth? It was with goad reason then that He said to Pilate: "I am a King, but my Kingdom is not of this world".

- Allan Kardec.

Excerpted from Chapter II - My kingdom is not of this world - of "The Gospel according to Spiritism" - Allan Kardec.

The future life

1. Then Pilate entered into the judgement hall again, and called Jesus, and said unto him, Art thou the king of the Jews? Jesus answered, My Kingdom is not of this world. If my Kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my Kingdom not from hence.

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. (John, 18: 33, 36 & 37).

2. With these words Jesus clearly refers to  a future life,  which He presents in all circumstances as the goal which humanity must reach and which should constitute Man's greatest preoccupation here on Earth. All of his maxims refer to this great principle. Indeed, without a future life there would be no reason to have the majority of these moral precepts. This is why those who do not believe in a future life cannot understand or think the matter foolish, because they imagine that Jesus was only speaking of the present life.

This doctrine can therefore be considered as the basis of Christ’s teaching. Therefore it has been placed as the first item in this work. It must be the point to be most closely looked at, as it is the only one that justifies the anomalies and irregularities of earthly life and also shows itself to be in accordance with the justice of God.

3. The Jews had only very vague ideas as la the future life. They believed in angels, whom they considered to be privileged beings of the creation; they did not know, however, that men and women could one day become angels and so participate in the same happiness. According to them the observance of God's Law would bring worldly recompense, the supremacy of their nation and victory over their enemies. The public calamities and downfalls were a punishment for disobedience to these laws. Moses could say no more than this to those who were mostly shepherds or ignorant people who needed to be touched, before anything else, by worldly things. Later, Jesus revealed that there existed another world where God's justice follows its course. This is the world He promises to all those who obey the commandments of God and where the good find recompense. This is His kingdom, where He will be found in all His glory and to which He returned when He left Earth.

However, when adapting His teachings to the conditions of humanity at that time, Jesus did not consider it convenient to give them all the truth, for He saw they would only be dazzled by it and unable to understand. So He limited Himself, in a manner of speaking, to the presentation of a future life as a principle, as a natural law whose action no one could escape. Therefore every Christian firm]y believes in a future life. But the idea that many bold is still vague, incomplete, and because of this, quite false on various points. For the majority of people it is nothing more than a belief, void of absolute certainty, so this is why there are doubts and even incredulity.

Spiritism has come to complete this point, as well as many others touched an by the teachings of Christ, now that Man is sufficiently mature as to be able to learn the truth. With Spiritism a future life is no longer an article of faith, a mere hypothesis, but becomes a material reality as facts demonstrate, because those who have described it to us have all been eye witnesses, so that not only is doubt no longer possible, but also anyone of whatever intelligence is able to get an idea of its many varied aspects, in the same way that we can imagine what a country we have never visited is like by reading a detailed description of it. But this description of the future life is circumstantiated to such an extent, the conditions of existence for those who reside there, be they happy or unhappy, are so rational that we are bound to agree that it could not be otherwise, that it represents the true justice of God.

- Allan Kardec.

Excerpted from Chapter II - My kingdom is not of this world - of "The Gospel according to Spiritism" - Allan Kardec.

Saint Augustin and the Spiritism

11. Saint Augustin is one of the greatest popularizers of Spiritism. He bas manifested himself in almost every part. The reason for this is to be found in the life story of this great Christian philosopher. He belongs to a vigorous phalanx known as Fathers of the church, to whom Christianity awes its mast solid bases. Like many others he was uprooted from Paganism, or rather from the most profound godlessness, by the splendour of truth. When suddenly, in the middle of his dissipations, he felt a strange vibration in his soul which called him to himself and made him understand that happiness was not to be found in debilitating and escapist pleasures. Finally he too had a similar experience to Paul, who heard saintly voices calling to him an the road to Damascus saying: 'Saul, Saul, why do you persecute me?' When Saint Augustin heard his voices he exclaimed: 'My God! My God! Forgive me! I believe; I am a Christian!' From this moment an he became one of the greatest supporters of the Gospel. You may read the notable confessions left by this eminent Spirit, the characteristic and prophetic words he uttered after the death of Saint Monica, 'I am convinced that my mother will visit me and give me advice, revealing to me what awaits us in the future life.' What great leaching in these words! What resounding foresight of the doctrine that was to come! This is the reason why today, seeing that the time has come to spread the truth as he predicted, he has become its ardent disseminator and as it were, multiplied himself in order to be able to reply to all who call him. 

- Erastus, disciple of Saint Paul (Spirit).

Paris, 1863.

Note: Would it be possible for Saint Augustin to demolish what he himself had built? Certainly not. But just as many others before him, he now sees with the eye of Spirit what he could not see while he was a man. In freedom his soul sees new brightness and understands what previously had been impossible to understand. New ideas have revealed to him the true meaning of certain words. On Earth he judged things according to the knowledge he possessed at that time. But ever since he saw the new light he can appreciate those words more judiciously. Thus he had to revise his beliefs regarding incubus and sucubus spirits, as well as the condemnation which he had launched against the theory of the antipodes. Now that he can see Christianity in us true light and in all us pureness, it is acceptable that on some points he thinks differently from when he was alive, which in no way prohibits him from continuing to be a Christian apostle. He may even establish himself as a disseminator of Spiritism without renouncing his faith, because he has seen that which was forecast come to pass. Therefore, by proclaiming this doctrine today, he only leads us towards a more correct and logical interpretation of the texts. The same also occurs with other Spirits who find themselves in a similar position.

- Allan Kardec.

Excerpted from Chapter I - I have not come to destroy the law - of "The Gospel according to Spiritism" - Allan Kardec.

The crusade of peace

10. Once, in His undying charity, God permitted Man to see the truth pierce the darkness. That day was the advent of Christ. After that living Light was gone the darkness returned; having been given the alternatives of truth or obscurity the world once again lost itself. Then, similar to the prophets of the Old Testament, the Spirits began speak and finally gave warning that the world is trembling on its very foundations and thunder will resound. Remain steady!

Spiritism is of a divine order because it is based upon the actual laws of Nature, and you may be certain that everything of a divine nature has a great and useful objective. Your world was losing itself yet again because science, developed at the cast of all that is moral, was only inducing you to material well being, resulting in benefit for the Spirit of darkness. Ah! Eighteen centuries of blood and martyrs, and still Christ's reign has not yet come! Christians! Return to the Teacher who wishes save you! It is easy for those who believe and who love. Love fills one with indescribable happiness. Yes, my children, the world is slaking as the good Spirits have repeatedly warned. Bend with the wind that announces the storm, so that you are not thrown down. That is to say, prepare yourselves so as not to be like the foolish virgins who were taken by surprise at the arrival of their husbands!

This revolution which prepares itself is more moral than material. The great Spirits, who are divine messengers, instill faith amongst you so that all who are enlightened and zealous workers may make their humble voices heard, seeing that all humanity are like grains of sand, without which there would be no mountains. Thus the wards: 'We are small' lack significance. To each his mission, to each his work. Does not the ant build his republic, and other imperceptible animals raise continents? The new crusade has begun. Apostles, not of war, but of universal peace, modern Saint Bernards, look ahead and march forward. The law of the worlds is a law of progress. 

- Fenelon (Spirit).

Poitiers, 1861.

Excerpted from Chapter I - I have not come to destroy the law - of "The Gospel according to Spiritism" - Allan Kardec.

The new era

9. God is unique, and Moses was a Spirit whom He sent on a mission to make known His presence, not only to the Hebrews but to all the pagan world. The Hebrew peoples were God's instrument to enable Him to manifest through Moses and the prophets. The vicissitudes suffered by these peoples were meant to attract their attention and so help disclose the existence of the Divinity.

God's commandments as revealed through Moses contain the essence of the most comprehensive Christian morality. However, the biblical commentaries and annotations restrict their meaning, because if they had been put into action in all their pureness they would not have been understood. Nevertheless, these ten commandments have become a brilliant frontispiece and a beacon destined to light up the pathway which humanity must follow.

The morality taught by Moses was appropriate to the stale of advancement of the people he proposed to regenerate. These people, who were semi-barbaric with respect to the perfecting of the soul, would not have understood that God could be worshipped by other means than holocaust, nor that it is necessary to forgive one's enemies. From the materialistic, scientific and artistic points of view their intelligence was remarkable. But they were morally backward and would never have been converted by a wholly spiritual religion. Therefore it was necessary that they be offered a semi-materialistic form of religion, as is represented in the Hebrew faith. The holocausts spoke to their senses at the same time that the idea of God touched their Spirits.

Christ was the initiator of the most pure and sublime morality. That is to say, the morality of the evangelical Christian, which will renew the entire world by bringing together all mankind and turning them into brothers and sisters. It will cause charity to blossom forth in all hearts as well as love for one's neighbour, so establishing a common solidarity between all peoples. Finally, from this morality, which will transform the whole Earth, the planet will become the home of far superior Spirits than inhabit it till now. This is the law of progress which will be accomplished and to which nature is submitted. Spiritism is the lever which God is using to enable humanity to advance.

The time has come in which moral ideas must be developed to bring about the progress determined by God. They will follow the same route as that taken by the ideas of liberty, us predecessor. Do not think however, that these developments will be effected without a fight. No, in order to reach maturity these ideas will need discussion and conflicts so that they may attract the attention of the masses. Once this has been achieved, the beauty and sanctity of this morality will touch all Spirits, who will in turn embrace a science which will give them the key to a future life and open the doors to eternal happiness. Moses showed humanity the way; Jesus continued this work; Spiritism will finish it. 

- An Israelite Spirit.

Mulhouse, 1861.

Excerpted from Chapter I - I have not come to destroy the law - of "The Gospel according to Spiritism" - Allan Kardec.

The alliance between science and religion

8. Science and religion are the two levers of human intelligence, one revealing the laws of the material world, the other revealing those of the moral world. But seeing that these laws have the same principle, which is God,  they cannot contradict themselves. If they contradict one another it would stand to reason that one was right and the other wrong. However, God could not have intended the destruction of His own work. Therefore the incompatibility that apparently exists between these ideas proves that they have been incorrectly interpreted, due to excessive exclusiveness an both sides. For this reason we have a conflict which bas given rise to incredulity and intolerance.

We have now reached a phase upon this planet when the teachings of Christ most be completed and the intentional veil cast aver some parts of these teachings lifted. A time when science must desist in its exclusive materialism, so taking into consideration the spiritual element; when religion must cease to ignore the organic and immutable law of matter, so that bath may became two forces, each leaning an the other and advancing together in mutual concourse. Then religion, no longer discredited by science and no longer being able to oppose the overwhelming logic of the facts, will acquire an unshakable power because it will be in agreement with reason. 

Science and Religion could not come together till this time as they could only see matters according to their exclusive points of view, which in turn caused them to be reciprocally repelled. Something more was needed to enable them to close the gap that separated them, something which could unite them. This missing link is contained in the knowledge of the laws which govern the spiritual universe and its relationship with the world of matter. These laws are as immutable as those which govern the movement of the planet and the existence of all the beings. Once this relationship could be proved by experiments, a new light would begin to shine as faith began to be directed towards reason, and reason, finding nothing illogical in faith, could finally defeat

materialism. 

But, as in many other matters, there are always those who remain behind until the general wave of movement towards progress drags them along. If they choose to resist instead of accompanying this movement they will eventually be crushed. So, after an elaboration which has lasted for more than eighteen centuries, a moral revolution is now in progress, operated and directed by Spirit, as humanity reaches the climax of its present potentialities and marches towards a new era. It is easy to forecast the consequences which will cause inevitable changes in social relations and be impossible to withstand, because they are determined by God and derived from the Law of Progress which is God’s law.

- Allan Kardec.

Excerpted from Chapter I - I have not come to destroy the law - of "The Gospel according to Spiritism" - Allan Kardec.

Spiritism

5. Spiritism is the new science which has come to reveal to mankind, by means of irrefutable proofs, the existence and nature of the spiritual world and its relationship with the physical world. It appears not as something supernatural, but on the contrary, as one of the living and active forces of Nature, source of an immense number of phenomena which still today are not fully understood, and because of this they are relegated to the world of fantasy and miracles. Christ alluded to this situation on several occasions and it is the reason why much of what He said remained unintelligible or has been wrongly interpreted. Spiritism offers the key by which all can easily be explained.

6. The law of the Old Testament was personified in Moses: that of the New Testament in Christ. Spiritism is then the third revelation of God's Law. But it is personified by no one because it represents leaching given, not by Man but by the Spirits who are the  voices of Heaven,  to all parts of the world through the co-operation of innumerable intermediaries. In a manner of speaking, it is the collective work formed by all the Spirits who bring enlightenment to all mankind by offering the means of understanding their world and the destiny that awaits each individual on their return to the spiritual world.

7. Just as Christ said: 'I am not come to destroy the Law but to fulfill it,' so Spiritism says: We have not come to destroy the Christian Law but to carry it out. It leaches nothing contrary to what was taught by Christ. Rather it develops it, explains it in a manner that can be understood by all and completes that which had previously been known only in its allegoric form. Spiritism has come at the predicted time to fulfill what Christ announced and to prepare for the achievement of future things. It is then, the work of Christ Who, as He also announced, presides over the regeneration which is now taking place and which will prepare the reign of the Kingdom of God here on Earth.

- Allan Kardec.

Excerpted from Chapter I - I have not come to destroy the law - of "The Gospel according to Spiritism" - Allan Kardec.

The Christ

3. Jesus did not come to destroy the Law, that is to say God's Law. He came to fulfill and develop it, to show its real meaning and to adapt it to the degree of Man's advancement at that time. That is why we find within the Law the principle of our duty to God and our fellowmen to be the base of His doctrine. Regarding the laws devised by Moses we find bat be, on the contrary, modified them profoundly, both in form and substance. While constantly combating the abuses of exterior practices and false interpretations, he was unable to make the people go through a more radical reform than that of reducing the Law to the order: ‘Love God above all things and your neighbour as yourself,' adding this is all the law and the prophets.

By the words, 'Heaven and Earth will not pass till everything be fulfilled, even to the last jot,' Jesus wished to say it was necessary for God's Law to be completely implemented and practised over all the Earth in all its pureness, with all its amplifications and consequences. In effect, what use would it have been to promulgate the Law if it were only to benefit one nation or only a few men? Mankind, being sons and daughters of God, is without distinction and so subject to the same solicitude.

4. But Jesus was no mere moralist legislator offering His ward as exclusive authority. It fell to Him to complete the prophecies which had announced His advent, by means of the exceptional nature of His Spirit and His divine mission. Jesus came to teach mankind that true life is not the one lived here on Earth, but rather the life lived in Heaven. He came to show the pathway to this Kingdom, how lo be reconciled with God and to present these facts as part of things to come which would enable mankind to fulfill its destiny. However, He did not explain everything, but limited Himself to offering only the initial part of the truth on many subjects, saying that Man as yet could not understand the whole truth. But He talked about all things in implied terms. In order for people to be able to understand the hidden meaning of His words it was necessary for new ideas and knowledge to mature, so bringing the indispensable key, as these things could not appear before the human Spirit had achieved a certain degree of maturity. Science still had to play an important part in the emergence and development of these ideas; therefore it was necessary to give time for science to progress. 

- Allan Kardec.

Excerpted from Chapter I - I have not come to destroy the law - of "The Gospel according to Spiritism" - Allan Kardec.

Moses

1. Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill, for verily, I say unto you, till Heaven and Earth pass, one jot or one title shall in no wise pass from the law, till all be fulfilled. (Matthew, 5 : 17 & 18).

2. There are two distinct parts to the Mosaic Law: the Law of God as promulgated on Mount Sinai and the civil or disciplinary law decreed by Moses. The first is invariable; the other, being appropriate to the customs and character of the people, modifies itself with time. 

The Law of God is formulated on the following ten commandments:

I. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in Heaven above, or that is in the Earth beneath, or that is in the water under the Earth: thou shalt not bow down thyself to them nor serve them.

II. Thou shalt not take the name of the Lord thy God in vain.

III. Remember the Sabbath Day, to keep it Holy.

IV. Honour thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.

V. Thou shalt not kill.

VI. Thou shalt not commit adultery.

VII. Thou shalt not steal.

VIII. Thou shalt not bear false witness against thy neighbour.

IX. Thou shalt not covet thy neighbour's wife.

X. Thou shalt not covet thy neighbour's house, nor his manservant, nor his maidservant, nor his ox nor anything that is thy neighbours.

This Law is for all times and all countries and because of this has a divine character. All other laws were decreed by Moses, who found it necessary to restrain his people through fear due to their turbulent and undisciplined nature, and also to combat the abuses and prejudices acquired by them during the period of slavery in Egypt. To give authority to his laws, be had to give them divine origin, as did other legislators of primitive peoples. The authority of man needed to base itself an the authority of God. But only the idea of a terrible God could impress ignorant peoples in whom the sentiments of true justice and morality were very little developed. It is evident that He Who included amongst His commandments 'Thou shalt not kill or cause damage to your neighbour' could not then contradict Himself by making extermination a duty.

- Allan Kardec.

Excerpted from Chapter I - I have not come to destroy the law - of "The Gospel according to Spiritism" - Allan Kardec.

The times are come

The Spirits of the Lord, who are the Virtues of Heaven, move as does an immense army upon receiving orders from their commander spreading out over the face of the Earth and, similar to the stars which fall one after another from the skies, are come to illumine pathways and open the eyes of those who cannot see.

In truth I say unto you the times are come when all things will be established in their true light, when the darkness shall be dissipated, the prideful confounded and the just glorified. 

The great voices of Heaven reverberate like the sound of trumpets and the choirs of angels assemble. Mankind, we are inviting you to this divine concert. Take up the harp and lift up your voices in unison so that, in a sacred chorus, the sound may extend and reecho from one extreme of the universe to the other.

Fellow beings, beloved brothers and sisters, we are here beside you. Love one another and say from the bottom of your hearts: Lord! Lord! In so doing you fulfill the wishes of the Father who is in Heaven; then you too may enter into the Kingdom of Heaven. 

- The Spirit of Truth.

Excerpted from the Preface of "The Gospel according to Spiritism" - Allan Kardec.

Prayer is a source of happiness

23. Come hither all who wish to believe! The Celestial Spirits are come to announce great things! My children, God is opening up His treasures so as to distribute them for your benefit. Oh incredulous Man! If only you knew what a great benefit to our hearts is faith and how it induces the soul to repentance and prayer! Prayer! Ah!... How touching are the words which fall from the lips of one who prays! Prayer is the Divine Dew which lessens the excessive heat of our passions. Favourite daughter of faith, it leads us along the pathway which takes us to God. In moments of reclusion and solitude you will find yourselves together with the Lord. For you the mysteries disappear because He reveals them to you. Apostles of thought, life is meant for you. Your soul liberates itself from matter and launches itself into the infinite and etheric worlds which poor humanity does not know.

March forward! March forward along the path of prayer and you will hear the voices of the angels! What harmony! No longer the confused noises and strident sounds of the Earth; but the sound of the lyres of the archangels, the soft and gentle voices of the Seraphim, which are more delicate than the morning breeze when it plays among the foliage of the woodlands. Amongst what delights you will walk! Your earthly language cannot express such bliss, so quickly does it enter into all your pores, so alive and refreshing is the spring from which, through prayer, you are able to drink. Sweet voices and heady perfumes are what the soul hears and breathes when you launch yourself into prayer, into those unknown and inhabited spheres! All aspirations are divine when liberated from carnal desires. You too can pray, as did Jesus, while taking His Cross from Golgotha to Calvary. So take up your burden, and you will feel sweet emotions which will pass through your soul, even though you bear the weight of some infamous cross. He was going to die, but only in order to live the Celestial Life in the House of His Father. 

- Saint Augustin (Spirit).

Paris, 1861.

Excerpted from Chapter XXVII - Ask and it shall be given - of "The Gospel according to Spiritism" - Allan Kardec.

The way to pray

22. The first duty of all human beings, the first act which should mark the return to activity each day, is prayer. Most people pray, but only a very few really know how to pray! Of what importance to God are sentences which are mechanically linked together from habit, a duty to perform which weighs as heavily as any other duty? 

The prayers of a Christian, of a  Spiritist,  or of whatever cult, must be made as soon as the Spirit returns to the fleshly yoke; it should be raised up to the feet of the Divine Majesty with humility and profundity, in an impulse of gratitude for all the many benefits received till that day; for the night just past during which it was permitted, although without knowing, to get close to friends and guides so as to be able to absorb new strength and more perseverance through this contact. You should lift yourself up humbly to the feet of the Lord, so as to offer up your weaknesses, plead for help, indulgence and mercy. This prayer should be profound, because it is your soul that should raise itself up to the Creator, and in doing so, it should become transfigured, as was Jesus on the mount when He showed the radiant splendour of His hope and love.

Your prayer should include a request for His blessings for all those things you really need. Therefore it is useless to ask the Lord to shorten your tests and trials, or to give you happiness and riches.

Preferably ask for more precious items, such as patience, resignation and faith. Do not say, as many do, "It is not worth praying because God does not answer my prayers." In most cases what do your ask Him for? Have you ever remembered to ask Him to help you with your own moral betterment? Oh no! Seldom have you done this. What you most remember to ask for is  success in all your Earthly projects  and then you complain that God does not bother about anyone and that if He did there would not be so many injustices! How foolish! How ungrateful! If you searched deep into your conscience you would almost always find the motive for your suffering. So then, before all else ask that you may become a better person and you will see that you are showered with consolations and blessings.

You should pray constantly without seeking your chapel or falling on your knees in public. Daily prayer is the fulfillment of your duty without any exception of any kind whatsoever. Is it not an act of love towards God when you help your brothers and sisters in any moral or physical need? It is an act of gratitude to lift up your thoughts to Him when something happy occurs, when you avoid an accident, or even when some simple triviality grazes our soul. So do not forget to say: Blessed be my Father in Heaven!  Is it not an act of contrition to humble yourself before the Supreme Judge when you feel yourself weakening, even if only by means of a fleeting thought, so as to say:

Forgive me, Father, for l have sinned (from pride, selfishness or lack of charity); give me the strength not to fail again and courage to make reparation for my fault!

This is quite apart from regular morning and evening prayer and those for sacred days. As you see, prayer can be for all moments without interrupting your activities. On the contrary, in this manner it sanctifies them. You can be sure that just one of these thoughts, if sent from the heart, is listened to by our Celestial Father even more than those long repetitious prayers said out of habit and almost always without any determined motive behind them  only because the habitual hour is calling mechanically. 

- V. Monod (Spirit).

Bordeaux, 1862.

Excerpted from Chapter XXVII - Ask and it shall be given - of "The Gospel according to Spiritism" - Allan Kardec.