The Genesis, Miracles and Premonition According to Spiritism

by Allan Kardec

Introduction

This new work is one step more in the advancement in the effects and applications of Spiritism. As its title indicates, its object is the study of three points diversely commented upon and interpreted even to this day, - “Genesis, Miracles, and Predictions” in their relations with the recently known laws which are revealed through the observation of spiritual phenomena. Two elements, or we may say two forces, govern the universe, - the spiritual element and the material one. By the simultaneous action of these two principles are developed some special phenomena, which are naturally rendered inexplicable if one should take away one of its two constituent elements, oxygen and hydrogen. Spiritism, in demonstrating the existence of the spiritual world and its relations with the material world, furnishes the key to a multitude of unknown phenomena, which are considered as inadmissible by a certain class of thinkers. The record of such facts abounds in the Scriptures; and it is in default of knowledge concerning the laws that govern them that commentators of the two opposing parties moving always in the same circle of ideas, - some abstracting positive gifts from science, others from the spiritual principle, - have not been able to arrive at any rational solution. The solution is found only in the reciprocal action between spirit and matter. It takes away, it is true, the great part of the supernatural character of these facts. But which is the more valuable method: to admit them have sprung from the laws of nature, or to reject them entirely? Their absolute rejection removes the base from the edifice; while their admission as facts, suppressing only accessories, leaves the base intact. This is why Spiritism leads so many people to a belief in truth, which they formerly considered utopian ideas. This work is then, as we have said before, a complement of the applications of Spiritism to this special point of a view. The materials were ready, or at least elaborated a long time since; but the moment for their publication had not arrived. It was necessary at first that the ideas which were to form the base should arrive at maturity; and moreover, it was necessary to take advantage of circumstances. Spiritism has neither mysteries nor secret theories. It can bear the full light of day so that everyone can judge of it by a knowledge of its laws; but everything has to come in its own time in order to win its way. A solution given lightly, prior to the complete elucidation of the question, would be a retarding force, rather than a means of advancement. In the matter in question the importance of the subject makes it a duty to avoid all precipitation. Before entering into the subject, it has appeared necessary to us to define distinctly the respective roles of spirits and men according to the new doctrine. These preliminary considerations, which discard all ideas of mysticism, form the subject of the first chapter, entitled “Character of the Spiritist Revelation.” We call serious attention to this point, because it is in a measure the knot of the question. Notwithstanding the work incumbent upon human activity in the elaboration of this doctrine, the initiative belongs to the spirits; but conclusions are not drawn from the personal opinion of none of them. The truth can only be the resultant of their collective and concordant teachings. Without this united testimony, a doctrine could not lawfully be called the doctrine of the spirits; it would be merely that of one spirit, and would possess only the value of a personal opinion. General concordance in teaching is the doctrine’s essential character, the condition even of its existence. It is evident that all principles which have not received the consecration of general agreement can only be considered as a fractional part of this same doctrine, merely as a simple, isolated opinion for which Spiritism cannot assume the responsibility. It is the concordant, collective teaching of the spirits who have passed beyond which constitutes the logical criterion, giving strength to the spiritual doctrine and assuring to it perpetuity. In order to change it, it would be necessary that the universal experience and teachings of spirits should change, and that one day they would contradict what they have previously declared. Considering that it has its source in the teachings of the spirits, in order for it to fail would be necessary the cessation of the existence of the spirits. This established, it must prevail over every personal system which has not, like it, roots extending in all directions. The Spirits’ Book has seen its credit consolidate, because it is the expression of a collective thought. In the month of April, 1867, it accomplished its first decennial period. In this interval, the fundamental principles which form its base have been successively completed and developed by following progressive teachings of the spirits; but not one of its declarations has received contradiction through the trial. All without exception have remained firm, stronger than ever; while, among all the contradictory ideas with which persons have tried to oppose them, not one has prevailed, because on all sides the spiritual teaching was confirmatory. This characteristic result we can proclaim without vanity, as its merit is not attributable to us. Similar circumstances have presided at the editing of our other works. Thus we have been able in all truth to tell the public that they are in accordance with Spiritism itself, owing to their conformity with the general teachings of the spirits. In this volume we can present under similar conditions the complement of the precedents, with the exception, however, of some theories yet hypothetical, which we have taken care to indicate as such, and which ought not to be considered as other than individual opinions until they have been confirmed. If they be contradicted, the responsibility of them does not rest upon the general doctrine. Yet the constant readers of the “Revue Spirite” will have observed that most of the ideas only outlined in preceding articles are enlarged upon and developed in this last work. The “Revue” is often for us a trial-ground, destined to sound the opinions of men and spirits upon certain principles, before admitting them as constituent parts of the doctrine.

Chapter I — Character of the Spiritist Doctrine

1. Can one consider Spiritism as a revelation? If it be such, what is its character? Upon what is its authenticity founded? By whom, and in what manner has it been given? Is the doctrine of Spiritism a revelation in the liturgical sense of the word? That is to say, is it in all points the product of occult teaching from on high? Is it absolute or capable of mystifications? In conveying to men perfect truth, would not revelation have the effect of hindering them from employing their faculties, since it would save them the work of research? What can be the authority of the teachings of the spirit if they are not infallible, and superior to those of humanity? What is the utility of the morality that they preach if this is other than that of the Christ whom men acknowledge? What are the new truths that they bring to us? Has man need of a revelation and can he find himself and in his conscience all that is necessary to lead him aright? These are the questions which are important for us to focus.
2. Let us define at first the sense of the word. “Revelation,” to reveal, derived from the word “veil,” from the Latin velum, signifies literally to take away the veil, and, figuratively, to uncover, to make the acquaintance of a secret or unknown fact. In its most general sense it is employed with reference to every unknown thing which is brought to light, to every new idea which is given to man. Indeed, all the sciences which have revealed the mysteries of nature are revelations; and one can well say that there is for us a constant revelation. Astronomy has revealed to us the astral universe of which we were ignorant; geology, the formation of the Earth; chemistry, the law of affinities; physiology, the functions of the organism, etc. Copernicus, Galileo, Newton, Laplace, and Lavoisier are revealers.
3. The essential character of all revelation must be truth. To reveal a secret is to make known a fact. If the thing is false, it is not a fact, and consequently not a revelation. All so-called revelation contradicted by facts is not revelation even if attributed to God. He not being able to tell an untruth or to deceive, we know it cannot emanate from him. It is necessary to consider it as merely a human conception.
4. What is the attitude of the professor to his pupils if it is not that of a revealer? He teaches them that which they do not know, that which they would have neither the time nor the possibility to discover for themselves, because science is the collective work of centuries, and of a multitude of men who have each contributed the results of their observations, by which those who come after them profit. Teaching is, then, in reality the revelation of certain scientific or moral, physical or metaphysical truths given by men who know them, to others who know them not, and who, without their aid would have remained ignorant of them.
5. But the professor teaches that which he has learned; he is a revealer of the second order. The man of genius teaches that which he has found for himself; he is the primitive revealer; he carries the light which from one place to another, makes itself known. Where would be humanity without the revelations from men of genius who appear from time to time? But what are men of genius? Why are they men of genius? Whence do they come? What becomes of them? Let us observe that the greater part of them is born with transcendent faculties, and innate knowledge that a little work suffices to develop. They belong really to humanity since they are born, live and die like mortals. Where, then, have they obtained this knowledge which comes so mysteriously to them? Will one say with the materialist that chance has given to them cerebral matter in greater quantity and better quality? In this case they would have no more merit than one vegetable greater and more savory than another. Will one say that God awarded spiritists with a more favored soul or mind than those of common men? – A supposition also entirely illogical, since it accuses God of partiality. The only rational solution of this problem is in the pre-existence of soul, and in a plurality of existences. The man of genius is a spirit which has lived a longer time, who has consequently acquired more and progressed more, than those who are less advanced. In becoming incarnate he brings to Earth what he knows; and, as he is much wiser than others without the necessity of learning, he is that which one calls a man of genius. But that which he knows is the fruit of an anterior work, and not the result of divine preference. Before entering anew into Earth-life, he has an advanced spirit. He is reincarnated; it may be for the purpose of benefiting others, or possibly for the opportunity of acquiring more knowledge himself. Men progress incontestably by themselves by means of their intelligence; but, left to their own forces, progress is very slow, if they are not aided by more advanced minds, as the scholar is by his professors. All nations have among them men of genius who appeared at diverse epochs to impel and draw men from their inertia.
6. If we admit the solicitude of God for his creatures, why should we not also admit that the spirits are capable, by their energy and superior knowledge, to assist humanity to advance; that they are reincarnated at the desire of God, with the view of aiding progress in a definite manner; that they receive a mission as an ambassador receives one from his sovereign? Such is the role of the great geniuses. What come they to do, if not to teach to men truths of which they are ignorant, and of which they would not acquire the knowledge during still longer periods of time, had they not come to give the stepping-stone by which men are enabled to elevate themselves more rapidly? These geniuses who appear at different epochs like brilliant stars, leaving after them a long, luminous track for humanity, are missionaries, - or, better, Messiahs. The new facts they bring to light, be they of a physical or philosophical order, are revelations. If God ordains revealers of scientific truths, he can, for a stronger reason, create them for moral truths, which are an essential element of progress, such as the philosophers whose ideas have lived through the ages.
7. In the special sense of religious faith, revelation informs us more particularly of spiritual facts which man cannot know of himself, that he cannot discover by means of his senses, and of which the knowledge is given him by God or by his messengers in direct word or by inspiration. In this case revelation is always made to favored men, designated under the names of prophets or Messiahs; viz., ambassadors, - missionaries having a mission to transmit truths to men. Considered from this point of view, revelation implies absolute passivity. One accepts it without examination, without discussion.
8. All religions have their revealers; and, although all are far from having known the whole truth, they sustained their claim for being providential. They were appropriate to the time and place where they lived, to the particular genius of the people to whom they spoke, and to whom they were relatively superior. Notwithstanding the errors of their doctrines, they have at least awakened minds. By so doing they have sown seeds or germs of progress, which later unfolded, or will yet blossom into the brighter light of Christianity. It is then wrong to anathematize the name of orthodoxy; for the day will come when all beliefs, however diverse in form, but which in reality repose upon the same fundamental principles, God and the immortality of the soul, will form themselves into a grand and vast unity, when reason shall have triumphed over prejudice. Unhappily, religious systems through all time have been instruments of domination. The role of prophet has tempted the ambitious among those in subordinate positions. A multitude of pretended revealers, or Messiahs, who, by reason of the prestige of this name, have taken advantage of credulity to satisfy their pride, their cupidity, or their indolence, finding it easier to live at the expense of their dupes than in any other way. Christian religion has been a shelter for these parasites. In this subject let us call serious attention to Chap. XXI of “The Gospel According to Spiritism,” “There will be false Christs and false prophets.”
9. Are these direct revelations from God to men? This is a question which we dare not settle either affirmatively or negatively in an absolute manner. The thing is not radically impossible; but nothing gives certain proof of it. That which need not be doubted is that the spirits nearest God in perfection enter into his thoughts, and can transmit them. As to incarnated revealers, according to the hierarchical order to which they belong and to the degree of their personal knowledge, they can draw their instructions from their own knowledge, or receive them from spirits more elevated, from messengers ordained of God. The former, speaking in the name of God, have been taken for God himself. These kinds of communications are not strange to those who are acquainted with spiritual phenomena between incarnates and discarnates. Instructions can be transmitted by diverse means, - inspiration pure and simple, by the hearing of the word, by seeing spirit-teachers in visions or apparitions, be it in dreams or in a state of wakefulness, of which one finds many examples in the “Bible,” the Gospel, and in the sacred books of all nations. It is then, rigorously exact to say that the greater part of revealers are inspired mediums, hearing or seeing. It does not follow that all are revealers, and still less intermediaries direct from God or his special messengers.
10. Pure spirits alone receive the word of God, with the mission of transmitting it; but one knows now that all spirits are far from being perfect, and there are those who give false appearances. That is why St. John has said. “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” (I John IV, 1) There are serious, true, and deceitful communications, examples of which are found in Apocryphal Scriptures. The essential character of divine revelation is eternal truth. All revelation attained with error, or subject to change, cannot emanate from God. It is truth that the law of the Decalogue still maintains all its original importance; while other Mosaic laws that are essentially transitory, often in contradiction with the law of Sinai, are the personal and political work of the Hebrew legislator. The customs of the people becoming milder, their laws improved. These laws have of themselves fallen into disuse, whilst the Decalogue has remained standing like a beacon-star to humanity. Christ has made it the base of his edifice, whilst he has abolished the other laws. If they had been the work of God, they would have remained standing. Christ and Moses are the two great revealers who have changed the face of the world, and there is the proof of their divine mission. A work purely human could have no such power.
11. An important revelation is being given at this present epoch. It is that which shows to us the possibility of communication with beings of the spiritual world. This knowledge is not new, without doubt; but it had remained until our day in a state of dead letter; that is to say, without profit for humanity. Ignorance of the laws which ruled these communications has stifled them by superstition. Man was incapable of drawing from them any salutary deduction. It was reserved for our day to rescue them from their ridiculous accessories, to comprehend the power, and to cause to shine the light which is destined to illuminate the future.
12. Spiritism, having taught us of the invisible world which surrounds us and in the midst of which we live without doubt, the laws which govern it, its connection with the visible world, the nature and state of the beings who inhabit it and tracing the destiny of man after death, is a veritable revelation in the scientific acceptance of the word.