9

Natural equality. — Inequality of aptitudes. — Social inequalities.

— Inequality of riches. — Trials of wealth and of poverty. — Funeral pomp. — Social condition of woman. (Questions 403 to 417 a.)

Are all men equal before God? [Question 803.]

“Yes, all tend toward the same end, and God made His laws for everyone. Frequently you say: the Sun shines for all, and in this you state a truth greater and more general than you think.” All men are subject to the same laws of Nature. All are born equally weak, are subject to the same pains, and the body of the rich man perishes like that of the poor man. Thus, God granted no man any natural superiority, neither by birth nor by death; before Him, all are equal.

Does the diversity of aptitudes among men derive from the body or from the Spirit?

“From both. Often the lack of aptitude is due to the imperfection of the organs; it may also be an inferior, ignorant Spirit that has not yet purified itself.”

It is through the diversity of aptitudes that each one contributes to the designs of Providence, within the limits of the physical and intellectual powers conferred upon him.

Why did God not grant the same aptitudes to all men? [Question 804.]

“God created all men equal; the difference among them lies in the good or bad will with which they act, which is free will; hence it is that some perfect themselves more quickly than others. Moreover, since all worlds are interdependent, it is necessary that the inhabitants of the higher worlds, who for the most part were created before yours, come to dwell in it, in order to set you the example.”

a. In passing from a higher world to a lower world, does the Spirit fully retain the faculties acquired? [Question 805.]

“Yes, we have already said that the Spirit which has progressed never goes backward. In the state of a free Spirit, it may choose a duller envelope or a more precarious position than the one it had, but all this serves as instruction for it and helps it to progress.” Thus, the diversity of aptitudes among men does not come from the intimate nature of their creation, but from the degree of perfecting reached by the Spirits incarnated in them. God, therefore, did not create unequal faculties, but allowed Spirits at differing degrees of development to be in contact, so that the more advanced could aid the progress of the more backward, and also so that men, needing one another, might understand the law of charity that should unite them.

Is the inequality of social conditions a law of Nature? [Question 806.]

“No; it is the work of man and not of God.”

a. Will this inequality one day disappear? [Question 806 a.]

“Yes; only the laws of God are eternal. Do you not see inequality diminish little by little each day? It will disappear when egoism and pride cease to predominate, leaving only the inequality of merit.”

What should be thought of those who abuse their superiority to oppress the weak for their own benefit? [Question 807.]

“They deserve anathema. Woe to them! They will be oppressed in their turn and will be reborn into an existence in which they will suffer all that they made others suffer.”

Does the inequality of riches not have its origin in the inequality of faculties, by virtue of which some have more means of acquiring goods than others? [Question 808.]

“Yes and no. What do you say of cunning and theft?”

a. Yet inherited wealth is not the fruit of evil passions. [Question 808 a.]

“What do you know about it? Seek the source of such wealth and you will see.”

Is the absolute equality of riches possible? And has it ever existed? [Question 811.]

“No; it is not possible.”

a. What is opposed to it?

“The diversity of faculties.”

b. Nevertheless, there are men who believe this to be the remedy for the ills of society. What do you think of it? [Question 811 a.]

“They are devotees of systems, or ambitious and envious men. They do not understand that the equality they dream of would soon be undone by the force of things. Combat egoism, which is your social wound, and do not run after chimeras.”

If the equality of riches is not possible, will the same be true of well-being? [Question 812.]

“No, but well-being is relative; all could enjoy it if they came to a proper understanding. True well-being consists in each one employing his time in that which is agreeable to him, and not in the carrying out of work in which he feels no pleasure whatsoever. Since each one has different aptitudes, no useful work would be left undone. In everything there is equilibrium; it is man who disturbs it.”

a. Would it be possible for all to come to an understanding? [Question 812 a.]

“Yes.”

b. How?

“By practicing the law of justice.”

c. Why are there people who lack what is necessary?

“Because man in general has always been egoistic; and the slothful man, being unable to live in complete idleness, seeks and employs all the means that seem advantageous to him to despoil the man who works. The latter, to be sure, would not refuse him what is necessary, but he revolts against the one who, doing nothing, monopolizes all the fruit of his labor and lets him die of hunger, together with his family.”

d. There are people who, through their own fault, fall into privation and poverty. Can society be held responsible for this? [Question 813.]

“Yes. As we have already said, society is often the principal cause of these faults. Moreover, is it not for society to watch over the moral education of its members? Frequently, it is bad upbringing that distorts people’s judgment, instead of stifling their pernicious tendencies.” [Question 323.]

Why did God grant wealth and power to some, and poverty to others? [Question 814.]

“To test them in different ways. Besides, as you know, these trials were chosen by the Spirits themselves, who, nevertheless, frequently succumb to them.”

a. Which of the two trials is more dangerous for man, that of poverty or that of wealth? [Question 815.]

“Both are equally so. Poverty provokes complaints against Providence; wealth leads to all excesses.”

b. If the rich man is subject to greater temptations, does he not also have more means of doing good? [Question 816.]

“Yes, but that is precisely what he does not always do. He becomes egoistic, proud, and insatiable. His needs increase with his wealth, and he never thinks he has enough for himself.”

Man’s high position in this world and his authority over his fellows are trials as great and as perilous as poverty, because, the richer and more powerful a man is, the more obligations he has to fulfill and the greater are the means at his disposal for doing good and evil. God tests the poor man by resignation and the rich man by the use he makes of his goods and his power.

Wealth and power generate all the passions that bind us to matter and turn us away from spiritual perfection. [Question 266.] It was for this reason that Jesus said: “Truly I say to you that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.” [Matthew 19.23].

Whence comes the desire man feels to perpetuate his memory by means of funeral monuments? [Question 823.]

“A final act of pride.”

a. Yet, in most cases, is the sumptuousness of funeral monuments not due more to the relatives of the deceased, who wish to honor his memory, than to the deceased himself? [Question 823 a.] “Pride of the relatives, eager to glorify themselves. Oh! yes, it is not always for the dead that all these demonstrations are made, but out of self-love and for the world.”

b. Do you, then, condemn funeral pomp in an absolute manner? [Question 824.]

“No; when it has in view the honoring of the memory of a man of good, it is just and sets a good example.”

The tomb is the meeting point of all men. There all human distinctions implacably come to an end. In vain does the rich man try to perpetuate his memory by means of lavish monuments: time will destroy them, as it will his own body; thus Nature wills it. The remembrance of his good and bad actions will be less perishable than his tomb. The pomp of the funeral will not cleanse him of his vileness, nor will it make him rise a single step in the spiritual hierarchy.

Are man and woman equal before God and do they have the same rights? [Question 817.]

“Yes, they were created to love each other; however, it was men who made the laws. Did God not give to both the knowledge of good and evil and the faculty of progressing?”

a. Whence comes the moral inferiority of woman in certain regions? [Question 818.]

“From the unjust and cruel dominion that man assumed over her. It is the result of social institutions and of the abuse of strength over weakness.”

To what end is woman, from the physical point of view, weaker than man? [Question 819.]

“To determine special functions for her. To man, being the stronger, fall the rough labors; to woman, the light labors; to both, the duty of helping each other mutually to bear the trials of a life full of bitterness.”

a. Does woman’s physical weakness not naturally place her in dependence upon man? [Question 820.]

“As we have already said, God gave strength to some in order to protect the weak, and not to enslave them.”

God adapted the organism of each being to the functions it has to perform. If He gave woman less physical strength, He gave her at the same time greater sensitivity, in keeping with the delicacy of the maternal functions and with the weakness of the beings entrusted to her care.

Will the functions to which woman is destined by Nature have an importance as great as those conferred upon man? [Question 821.]

“Yes, and even greater. It is she who gives him the first notions of life.”

a. Why is woman, even in the savage state, regarded as a being inferior to man?

“Because of her physical weakness.”

Men being equal before the Law of God, should they likewise be so before human laws? [Question 822.]

“The first principle of justice is this: do not do to others what you would not like to have done to you.”

a. That being so, must a legislation, in order to be perfectly just, consecrate the equality of the rights of man and woman? [Question 822 a.]

“Of rights, yes; of functions, no. It is necessary that each one have a determined place; that man occupy himself with the exterior and woman with the interior, each according to his aptitude.” In order to be just, human law must consecrate the equality of the rights of man and woman. Any privilege granted to one or the other is contrary to justice. The emancipation of woman accompanies the progress of civilization; her enslavement marches in step with barbarism.

What is the origin of the privileges consecrated by human laws?

“Egoism and pride.”

a. How may man be led to reform his laws? [Question 797.]

“This occurs naturally, through the force of things and through the influence of people of good who guide him on the path of progress. Man has already reformed many laws, and he will yet reform many others. Wait!” [125] E. N.: See “Explanatory Note,” p. 551.