Is Spiritism proved by miracles?.

– An ecclesiastic sent us the following question:

“All those who received from God the mission of teaching truth to men proved it by means of miracles. By what miracles do you prove the truth of your teaching?”

This is not the first time that this question has been addressed, whether to us or to other Spiritists. It seems they attach great importance to it, and that upon its solution depends the verdict that must condemn or absolve Spiritism. In that case it must be admitted that our position is critical, for we resemble a poor wretch who does not have a single penny in his pocket and from whom one demands his purse or his life. Thus, we humbly confess that we have not a miracle, however small, to offer. We say more: Spiritism rests upon no miraculous fact; its adherents have not performed, nor do they have the pretension of performing, any miracle; they do not judge themselves worthy enough for God to change, at their voice, the eternal order of things. Spiritism ascertains a material fact, that of the manifestation of souls or Spirits. Is such a fact real? Yes or no? That is the question. Now, admitting this fact as true, there is nothing miraculous about it. As manifestations of this kind, that is, visions, apparitions, and others, occurred in all times – the sacred and profane historians attest this – those of old were taken to be supernatural. Today, however, when we know their cause and know that they are produced in virtue of certain laws, we also know that they lack the essential character of miraculous facts: that of being an exception to the common law. These manifestations, presently observed with more care than in Antiquity, above all when examined without prejudice and with the aid of investigations as minute as those made in scientific studies, have as their consequence the proving, in an irrefutable manner, of the existence of an intelligent principle outside of matter, of its survival of the body, its individuality after death, its immortality, and its happy or wretched future; consequently, the proving of the foundation of all religions.

If truth were proved only by miracles, we might ask why the priests of Egypt, who were in error, reproduced before Pharaoh the prodigies of Moses? Why Apollonius of Tyana, who was a pagan, healed by touch, restored sight to the blind, speech to the mute, predicted future events, and saw what was happening at a distance? Did not Christ himself say: “There will be false prophets who will perform prodigies?”. n One of our friends, after a fervent prayer to his protecting Spirit, was healed almost instantly of a very serious and very old ailment, which had resisted every remedy. To him the fact was truly miraculous, but, since he believes in the Spirits, a priest to whom he related the fact told him that the devil too can perform miracles. “In that case – objected the friend – if it was the devil who healed me, it is to him that I owe my thanks.”

Thus, prodigies and miracles are not the exclusive privilege of truth, since the devil himself can perform them. How, then, to distinguish the good from the bad? All the idolatrous religions, not excepting that of Mohammed, rest upon supernatural facts. This proves that the founders of these religions knew natural secrets, unknown to the common people. In the eyes of the savages of America, did not Christopher Columbus pass for a superhuman being because he had predicted an eclipse? Could he not have made himself pass for an envoy of God? To prove his power, would God need to undo what he had done? To make move to the right what must turn to the left? In proving the movement of the Earth by the laws of Nature, was Galileo not more correct than those who claimed that, by a derogation of those same laws, he had needed to stop the Sun? We already know how much it cost him, and so many others, for having demonstrated an error. We say that God is greater through the immutability of his laws than through their abrogation; and if it pleased him to do so under certain circumstances, this is not the sole sign of truth. We ask the reader to refer to what we said in this regard in our article of the month of January, when we dealt with the supernatural.

– Let us return to the proofs of the truth of Spiritism.

There are two things in Spiritism: the fact of the existence of the Spirits and of their manifestations, and the doctrine resulting therefrom. The first point cannot be cast into doubt except by those who have not seen or have not wished to see. As to the second, the question is to know whether this doctrine is just or false. It is a question of appreciation.

If the Spirits manifested their presence only by means of noises, movements, that is, by physical movements, this would not prove much, for we would not know whether they are good or bad. What, above all, is characteristic in this phenomenon, what is capable of convincing the incredulous, is to be able to recognize relatives and friends among the Spirits. But how can the Spirits attest to their presence, their individuality, and permit the judgment of their qualities, except by speaking? It is known that writing through the mediums is one of the means they employ. Since they have a means of expressing their ideas, they can say all that they wish; according to their advancement, they will say things more or less good, just, and profound. Upon leaving the Earth, they did not abdicate their free will; like all thinking beings they have their opinions; as among men, the most advanced give teachings of high morality, counsels marked by the most profound wisdom. It is these teachings and counsels which, gathered and ordered, constitute the Spiritist Doctrine, or that of the Spirits. If you wish, consider this doctrine not as a divine revelation, but as the expression of a personal opinion of such or such a Spirit; the question is to know whether it is good or bad, just or false, rational or illogical. To whom shall we appeal for this? To the judgment of one individual? even of a few individuals? No; because, dominated by prejudices, by preconceived judgments, or by personal interests, they may deceive themselves. The sole, the true judge is the public, because there is no interest of a clique there, and because in the masses there is an innate good sense that does not deceive itself. Sound logic says that the adoption of an idea, or of a principle, by general opinion is a proof that it rests upon a foundation of truth.

Spiritists never say: “Here is a Doctrine come from the very mouth of God, revealed to a single man by prodigious means and which must be imposed upon the human race.” On the contrary, they say: “Here is a doctrine that is not ours and whose merit we do not claim. We adopt it because we find it rational. Attribute to it whatever origin you wish: of God, of the Spirits, or of men; examine it; if it suits you, adopt it; if not, set it aside.” It is impossible to be less absolute. Spiritism, therefore, does not come to usurp religion; it does not impose itself; it does not come to force consciences, whether of Catholics, or of Protestants, or of Jews. It presents itself and says: “Accept me, if you find me good.” Is it the fault of the Spiritists if they find it good? if they find in it the solution of what they sought in vain elsewhere? if we draw from it consolations that make us happy, that dispel the terrors of the future, calm the anguish of doubt, and give courage for the present? It does not address itself to those for whom Catholic beliefs, or others, suffice, but to those whom they do not completely satisfy, or who have deserted them. Instead of no longer believing in anything, it leads them to believe in something, and to believe with fervor. Spiritism does not wish to be set aside: it brings back, by the means proper to it, those who stray. If you repel them, they will be forced to remain outside. In the depths of your soul and of your conscience, say whether it would be preferable for them to be atheists.

– They ask upon what miracle we rely to judge the Spiritist Doctrine good. We judge it good, not only because it is our opinion, but also that of millions of others, who think as we do; because it brings belief to those who did not believe; because it makes good people who were bad; because it gives courage in the miseries of life. The miracle? it is the rapidity of its propagation, unheard of in the annals of philosophical doctrines; it is having made, in a few years, the tour of the world and having implanted itself in every country and in every class of society; it is having progressed, in spite of all that was done to stop it; it is having overthrown the barriers opposed to it and finding an increase of strength in those very barriers. Is this the character of a utopia? A false idea may find some partisans, but it will have only an ephemeral and circumscribed existence; it loses ground instead of gaining it, whereas Spiritism gains, instead of losing. When we see it germinate everywhere, welcomed as a benefit of Providence, it is because there lies the finger of Providence. This is the true miracle, and we judge it sufficient to guarantee its future. You will say that in your eyes it has not a providential character, but a diabolical character. You are free to hold that opinion; the essential thing is that it advance. We will only say that if a thing were established universally by the power of the demon, and despite the efforts of those who say they act in the name of God, this might lead certain persons to believe that the demon is more powerful than Providence.

– You ask for miracles! Here is one that one of our correspondents from Algeria sends us:

“Mr. P.., a former officer, was one of the rudest of the incredulous; he had the fanaticism of irreligion and, before Proudhon, already said: God is evil; in other words, he admitted no God and recognized only nothingness. When I saw him in search of your The Spirits' Book, I imagined that he would crown his reading with some satirical lucubration, as was his custom against the priests and even against Christ. It did not seem possible to me that an atheism so inveterate could ever be cured, and yet The Spirits' Book performed that miracle. If you knew that man as I know him, you would be proud of your work and would regard the fact as your greatest success.

Here everyone marvels. Nevertheless, when one is initiated into the word of truth, there is nothing to be surprised at; naturally after reflection.”

It does no harm to add that our correspondent is a journalist who, he too, professed opinions very little spiritualist and, still less, Spiritist. Did they go to seize him by force to impose upon him belief in God and in the soul? No; it is not likely that he would lend himself to that. Did they fascinate him at the sight of some prodigious phenomena? Also no, for he saw nothing in the way of manifestations; he merely read, understood, found logical reasonings, and believed. Will you say that this and so many other works are the work of the devil? If so, the devil has a strange policy of giving arms against himself and is most inept in letting escape those whom he held in his claws. Why did you not perform that miracle? Are you, then, less strong than the devil in making men believe in God? Another question, if you please. While he was an atheist and a blasphemer, was that gentleman damned for eternity? – Without any doubt. – Now that, in your opinion, he has been converted to God through the intermediary of the demon, is he still damned? Let us suppose that, believing in God, in his soul, and in the future life, happy or unhappy, he becomes, in virtue of this belief, better than he was, and does not adopt entirely to the letter the interpretation of all the dogmas; that he even rejects some of them: is he still damned? If you say “yes,” belief in God is of no use to him; if you say “no,” what becomes of the maxim “Outside the Church there is no salvation”? Spiritism says: “Outside of charity there is no salvation.” Do you believe that gentleman will waver between the two? One burns him, the other saves him; the choice does not seem doubtful.

– Such ideas, like every new idea, displease certain persons, certain habits, and even certain interests, as the railroads displeased the hirers of post horses and those who were afraid; as a revolution displeases certain opinions; as printing displeased the copyists; as Christianity displeased the pagan priests. But what is to be done when a thing establishes itself, whether we wish it or not, by its own force and is accepted by the generality? It is necessary to take one's side and, like Mohammed, to say that what is must be. What would you do if Spiritism became a universal belief? Would you repel all those who admit it? You will say that this will not happen, that such a fact is impossible. But… what would you do if it did happen?

Can one stop this impulse? For that it would be necessary to stop not one man, but the Spirits, and to prevent them from speaking; to burn not a book, but the ideas; to prevent the mediums from writing and from multiplying.

One of our correspondents wrote to us, from a town in the Department of Tarn: “Our parish priest does the propaganda for us; from the pulpit he hurls invectives against Spiritism which, he says, is nothing but the work of the demon. He almost pointed me out as the high priest of the doctrine in our town, for which I thank him from the bottom of my heart, for thus he furnishes me the occasion to speak of the subject with those who do not yet know it and who approach me to learn what it is. Today mediums abound among us.” The result is identical everywhere they have wished to cry out against it. At present the Spiritist idea is launched; it is welcomed because it pleases; it goes from the palace to the hovel, and one can judge of the effect of future attempts by those that have been made to stifle it.

In sum, in order to establish itself, Spiritism claims the action of no miracle; it wishes to change nothing in the order of things; it sought and found the cause of certain phenomena, unduly reputed supernatural; instead of relying upon the supernatural, it repudiates it on its own account; it addresses itself to the heart and to reason. Logic has opened the way for it; logic will lead it to a safe harbor.

This is an anticipation of the reply we owe to the pamphlet of the parish priest Marouzeau.

[v. First letter to Father Marouzeau.]

Let us now allow the Spirits to speak.

– The above question having been presented, here are some of the responses obtained, by means of different mediums:

“I come to speak to you of the reality of the Spiritist Doctrine and to set it against miracles, whose absence seems to serve as a weapon to its detractors. Necessary in the first times of Humanity, with a view to striking the Spirits whom it mattered to subjugate, almost all the miracles are today explained by the discoveries of the physical sciences and of other sciences, becoming useless now and even dangerous, for their manifestations will only awaken incredulity or mockery. At last the reign of intelligence has come, not yet in its triumphant expression, but in its tendencies. What would you have? To see again the rods transformed into serpents, the sick rise up, and the loaves multiplied? No; you will not see this. But you will see the incredulous grow tender and bend their stiffened knees before the altar. This miracle is well worth that of the water springing from the rock. You will see the desolate man, bending under the weight of misfortune, set aside the loaded pistol and exclaim: “My God, be blessed, for your will raises my trials to the level of the love I owe you.” At last, everywhere, you who strike facts with texts and the spirit with the letter, you will see the luminous truth establish itself upon the ruins of your rotted mysteries.” Lazarus.

(Medium: Mrs. Cortel.)

– “In one of my last meditations, if I am not mistaken read here, I demonstrated that Humanity is presently progressing. Up to Christ it had a body; it was certainly splendid; it had had heroic efforts and sublime virtues; But where was its tenderness, its gentleness? There would be many examples of this in Antiquity. Open an ancient poem: where is the gentleness? Where is the tenderness? You will find its expansion in the poem, already almost entirely Christian, of the Dido of Virgil, a kind of melancholy heroine whom Tasso or Ariosto would have made interesting in their cantos full of Christian joy.

“Christ came, then, to speak to the heart of Humanity. But, as you know, Christ himself said that he had come in the flesh in the midst of paganism and promised to come in the midst of Christianity. There is in the individual the education of the heart, as there is that of the intelligence. The same is true of Humanity. Thus, Christ is the great educator. His resurrection is the symbol of his spiritual fusion in all; and this fusion, this expansion of himself, you are only beginning to feel. Christ no longer comes to perform miracles; he comes to speak to the heart directly, instead of speaking to the senses. He passed on ahead of those who asked for a miracle in the sky, and a few steps ahead he improvised his magnificent sermon on the mount. To those who still ask for miracles, Christ responds through all the wise and enlightened Spirits: Do you believe more in your eyes, in your ears, in your hands than in your heart? My wounds are now closed; the Lamb has been sacrificed; the flesh ruined; materialism has seen; now it is the turn of the Spirit. I leave the false prophets; I do not present myself before the powerful of the Earth, like Simon the magician, (Acts 8, 9-24) but I go to those who truly thirst, hunger, and suffer in the heart, and not to those who are spiritualists only as true and pure materialists.” Lamennais. n (Medium: Mr. A. Didier.)

– “They ask us what miracles we perform. It seems to me that for some years now the proofs have been quite evident. The progress of the human spirit has changed the face of the civilized world; everything has progressed, and those who wished to remain in the rear of this movement are like the pariahs of the new societies.

“As it now finds itself prepared for events, what does society lack, except all that shocks reason and enlightens it? It is possible that in certain epochs God wished to communicate through superior intelligences, like Moses and others. From these great men date the great epochs, but the spirit of the peoples has progressed since then. The great figures of the predestined ones sent by God recalled a miraculous legend; then a fact, often simple in itself, becomes marvelous before the impressionable multitude prepared for emotions that only Nature knows how to offer to its ignorant children.

“But today do you need miracles? – Everything has been transformed around you; Science, philosophy, industry have developed all that surrounds you, and do you think that we, the Spirits, have in no way taken part in these profound modifications? – By studying, commenting, you learn and meditate better; miracles are no longer of your time, and you must raise yourselves above the prejudices that have remained in your memory, like traditions. We will give you the truth and always our assistance. We will enlighten you, in order that you may become better and stronger; believe and love, and the sought-for miracle will be produced in you. Knowing and understanding better the object of this life, you will be transformed without physical phenomenology.

“You seek to feel, to touch the truth, and it surrounds you and penetrates you. Be, then, confident in your own strength, and the God of goodness who gave you the spirit will render your strength tremendous. Through him you will drive away the clouds that obscure your intelligence, and you will understand that the Spirit is all immortality, all power. Placed in relation with this law of God called progress, you will no longer seek, in the prestige of great names, which are like myths of Antiquity, an answer and a stumbling block against Spiritism, which is the true revelation, the faith, the new science that consoles and fortifies.”

Baluze. n (Medium: Mr. Leymarie.)

– “To prove the truth of the Spiritist Doctrine, they ask for miracles. And who demands this proof of truth? He who ought to be the first to believe and to teach…

“The greatest of miracles is about to be worked shortly. Priests of Catholicism, listen; you want miracles, and behold them working… The cross of Christ was crumbling beneath the blows of materialism, of indifference, and of egoism; behold it rising, beautiful and resplendent, sustained by Spiritism! Tell me whether it is not the greatest of miracles, a cross that raises itself again, having on each arm Hope and Charity? – In truth, priests of the Church, believe and see: miracles surround you!… What do you call this common return to the chaste and pure belief of the Gospel, since all philosophies will come to bind themselves to Spiritism? Spiritism will be the glory and the torch that will illuminate the entire Universe. Oh! then the miracle will be manifest and resounding, for on the Earth there will be but one and the same family. You want miracles! See that poor suffering woman without bread. How she shivers in her garret; the breath with which she means to warm two little children dying of hunger is colder and more glacial than the wind rushing into her wretched hovel. Why, then, so much calm and serenity on her countenance, in the face of so much misery? Ah! it is that she has seen an ardent star shine above her head; the celestial light spreads itself in her refuge; she weeps no more: she hopes! She curses no more: she only asks God to give her courage to bear the trial!… And behold, the doors of the garret open and Charity comes there to deposit that which its beneficent hand can dispense!… “What doctrine will give more feeling and enthusiasm to the heart? Christianity planted the standard of equality on the Earth, and Spiritism wields that of fraternity!… This is the most celestial and the most divine of miracles that can be produced!… Priests, whose hands are at times stained by sacrilege, do not ask for physical miracles, for your brows may be dashed to pieces against the stone you tread upon to mount to the altar!…

“No, Spiritism does not attach itself to physical phenomena, nor does it rely upon miracles that speak to the eyes, but it gives faith to the heart. Tell me: will not its greatest miracle consist in this?…”

Saint Augustine. n (Medium: Mr. Véry.)

Note. – Evidently this applies only to the priests who have defiled the sanctuary, like Verger and others.

[1] Translator's Note: Matthew, 24:24; Mark, 13:22.

[2] [v.

Lamennais.]

[3] [v.

Baluze.]

[4]

[v. Saint Augustine.]