When it is not the result of systematic opposition from selfish motives, skepticism with regard to the Spiritist Doctrine almost always stems from an imperfect understanding of the facts; however, this does not seem to prevent certain persons from trying to settle the issue as though they understood it perfectly. It is possible to be highly imaginative and even highly educated, and yet lack common sense, and one of the first indications of a lack of common sense is belief in one’s own infallibility. Lastly, many persons see in spirit manifestations nothing more than a matter of curiosity. We would hope that by reading this book they will find in such remarkable phenomena something more than a simple pastime.
Spiritist Science consists of two aspects: the experimental deals with manifestations in general, whereas the philosophical deals with intelligent manifestations. Whoever has observed only the former is like someone who only knows about physics from recreational experiments, without having delved into the science itself. The true Spiritist Doctrine is found in the teachings imparted by the Spirits, and the knowledge of this teaching is far too serious to be acquired in any other way than an in-depth and continuous study made in silence and reflection on the matter. Only under such conditions can one examine the infinite number of facts and nuances which have escaped many superficial observers and have consequently led them to form their own opinions. If this book had no other purpose than to show the serious aspect of the subject and to induce the study of it, that would be sufficient and we would be happy to have been chosen to carry out a work for which we ourselves do not intend to gain any personal merit. Its principles are not of our own creation; the merit goes entirely to the Spirits who have dictated them. We hope that it will produce a further result, i.e. that of guiding those who desire to learn, showing them in their studies the grand and sublime objective of individual and social progress, and pointing out to them the road to follow for its accomplishment.
We will conclude with a final consideration. In their probing of outer space, astronomers discovered among the scattered celestial bodies unexplainable vacant spots that did not seem to abide by the laws of the whole. They therefore speculated that such vacant spots were occupied by bodies that had escaped previous observation. In addition, they observed certain effects, whose cause was unknown to them and they said to themselves: “There must be a world there because such a gap should not exist and because such effects must have a cause.” Then, by judging the cause by the effects, they were able to calculate the orbital elements, and later the facts appeared, proving their predictions. Let us apply this same reasoning to another order of ideas. If we were to observe the series of living beings in nature, we would realize that they form an unending chain of continuity from raw matter up to the most intelligent human being. But between human beings and God – the Alpha and Omega of all things – what a huge gap there appears to be! Would it be reasonable to suppose that humans are the final link in this chain? That they transcend, without transition, the distance that separates them from the Infinite? Reason tells us that there must be other links between humans and God, just as reason told those astronomers that amongst the worlds they already knew about there had to be others. What other philosophy has filled that huge gap? Spiritism shows that it is filled with beings of all categories of the invisible world, and that these beings are none other than the spirits of humans in the different degrees leading to perfection. Thus, everything is linked together; everything forms a chain from the Alpha to the Omega. You, who deny the existence of spirits, go ahead and try to fill the gap they occupy. You, who laugh at them, go ahead and dare to laugh at the works of God and the divine omnipotence!
Allan Kardec.
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