On April 18, 1857, The Spirits' Book was released in France

The Spirits' Book French version

Published on April 18, 1857, The Spirits' Book begins the set of five publications codified by Allan Kardec. Considered the Comforter Promised by Jesus Christ, Spiritism presents a new path and the belief that life continues after death.

Structured in four parts — First Causes; Spiritual or Spirit World; Moral Laws; and Hopes and Consolations —, the work contains 1,019 questions formulated by the Codifier, addressing the Spiritist teachings in a logical and rational way, from the scientific, philosophical and religious aspects. It thus brings together the teachings of the Superior Spirits through mediums from various parts of the World.

"The true Spiritist Doctrine is found in the teachings given by the Spirits, and the knowledge that this teaching entails is too profound and extensive to be acquired in any way other than through persevering study, done in silence and seclusion. Because only in this condition can one observe an infinite number of facts and particularities that go unnoticed by the superficial observer, and form an opinion." — Allan Kardec The first edition of 1857 contained only 501 questions. After the second edition revised by Allan Kardec and published in 1860, 518 questions were added, totaling the current 1,019. The 12th edition of the original in French from 1864 is considered the definitive one.

The Biblical Account of the Creation - The Spirit's Book

59. The different nations of the earth have formed to them-selves widely divergent ideas of the creation; ideas always in harmony with their degree of scientific advancement. Reason and science concur in admitting the fantastic character of certain theories. The explanation of the subject now given through  spirit communication is confirmatory of the opinion which has long been adopted by the most enlightened exponents of modern science. 

This explanation will no doubt be objected to, on the ground that it is in contradiction with the statements of the Bible; but a careful examination of those statements shows us that this contradiction is more apparent than real, and that it results from the interpretation which has been given to expressions whose meaning is allegorical rather than historical.

The question of the personality of Adam, regarded as the first man, and sole progenitor of the human race, is not the only one in regard to which the religious convictions of the world have necessarily undergone modification. The hypothesis of the rotation of the earth round the sun appeared, at one time, to be in such utter opposition to the letter of the Bible, that every species of persecution was directed against it, and against those who advocated it. Yet the  earth continued to move on in its orbit in defiance of anathemas; and no one, at the present day, could contest the fact of its movement without doing violence to his own powers of reasoning.

The Bible also tells us that the world was created in six days, and fixes the epoch of this creation at about 4000 years before the Christian era. Previously to that period the earth did riot exist. At that period it was produced out of nothing. Such is the formal declaration of the sacred text, yet science, positive, inexorable steps in with proof to the contrary. The history of by the formation of the globe is written in indestructible characters in the worlds of fossils, proving beyond the possibility of denial that the six lays of the creation arc successive periods, each of which may have been of millions of ages. This is not a mere matter of statement or of opinion. It is a fact as incontestably certain as is the motion of the earth, and one that theology itself can no longer refuse to admit, although this admission furnishes another example of the errors into which we are led by attributing literal truth to language which is often of a figurative nature. Are we therefore to conclude that the Bible is a mere tissue of errors ? No; but we must admit that men have erred in their method of interpreting it.

Geology, in its study of the archives written in the structure of the globe itself, has ascertained

the order of succession in which the different species of living beings have appeared on its

surface, and this order is found to be in accordance with the sequence indicated in the book of

Genesis, with this difference, viz., that the earth, instead of issuing miraculously from the

hand of God in the course of a few days, accomplished its formation under the impulsion of

the Divine will, but according to the laws and through the action of the forces of nature, in the

course of periods incalculable by us. Does God appear less great and less powerful for having

accomplished the work of creation through the action of forces, and according to laws, of His

own ordaining? And is the result of the creative energy less sublime for not having been

accomplished instantaneously? Evidently not; and puerile indeed must he the mind that does

not recognise the grandeur of the Almighty Power implied in this evolution of the worlds of

the universe through the action of eternal laws. Science, so far from diminishing the glory of

the Divine action, displays that action under an aspect still more sublime, and more consonant

with our intuitive sense of the power and majesty of God, by showing that it has been

accomplished without derogation from the. laws which are the expression of the Divine will

in the realm of nature.

Modern science, in accordance with the Mosaic record, proves that man was the last in the

order of creation of living beings. But Moses puts the universal deluge at the year of the

world 1654, while geology seems to show that the great diluvian cataclysm occurred before

the appearance of man, because, up to the present time, the primitive strata contain no traces

of his presence, nor of that of the animals contemporaneous with him. But this point is far

from being decided. Various recent discoveries suggest the possibility of our being destined

to ascertain that the antiquity of the human race is much greater than has been hitherto

supposed; and should this greater antiquity become a matter of certainty, it would prove that

the letter of the Bible, in regard to the date assigned by it to the creation of man, as in regard

to so many other matters, can only be understood in an allegorical sense. That the geological

deluge is not that of Noah is evident from the lapse of time required for the formation of the

fossiliferous strata; and, if traces should eventually be discovered of the existence of the

human race before the geological deluge, it would be evident either that Adam was not the

first man, or that his creation dates back.

From The Spirit's Book - Chapter III - Creation - The Biblical Account of the Creation - Ed Federação Espírita Brasileira FEB

Birth of Francisco Cândido Xavier - Chico Xavier

Francisco Cândido Xavier (April 2, 1910, Pedro Leopoldo-MG, June 30, 2002, Uberaba-MG), or Chico Xavier, is known as one of the exponents of the Spiritist Doctrine, having developed several charitable works with an exemplary exercise of mediumship. An example of love and selflessness.

During his childhood in Pedro Leopoldo (MG), Chico Xavier went through different trials, but also great teachings that accompanied him throughout his life, such as patience, resilience and humility. In 1927, he founded the Luiz Gonzaga Spiritist Center in the city, together with other people. In 1932, at the age of 21, he delivered to the FEB his first work as a psychographer, the work Parnaso de além-túmulo.

Of the four jobs he held in 32 years, he also worked at the Model School of the Ministry of Agriculture, in Pedro Leopoldo, until 1959, when he moved to Uberaba. Chico always supported himself with his modest salary, not burdening anyone. He retired as a typist working for the Ministry of Agriculture.

In his 92 years of life, he inspired the creation of several support homes, daycare centers and schools throughout the country. His legacy includes letters and messages of love and charity, which made him one of the most representative figures of the Brazilian people.

With a kind personality, he dedicated himself to helping those most in need. His work to benefit others allowed the medium to be nominated, by more than 10 million people, for the Nobel Peace Prize in 1981. In 2012, Chico was elected “The greatest Brazilian of all time”, in an event held by SBT.

He wrote more than 400 works, which resulted in a collection of different genres of literature, such as poems and poetry, short stories and chronicles, novels, and works of a scientific, philosophical and religious nature.

Plurality of Worlds

55. Are all the globes that revolve in space inhabited?

"Yes; and the people of the earth are far from being, as you suppose, the first in intelligence, goodness, and general development. There are many men having a high opinion of themselves who even imagine that your little globe alone, of all the countless myriads of globes around you, has the privilege of being inhabited by reasoning beings. They fancy that God has created the universe only for them. Insensate vanity!"

God has peopled the globes of the universe with living beings, all of whom concur in working out the aims of His providence. To believe that the presence of living beings Is confined to the one point of the universe inhabited by us is to cast a doubt on the wisdom of God, who has made nothing in vain, and who must therefore have assigned to all the other globes of the universe a destination more important than that of gratifying our eyes with the spectacle of a starry night. Moreover, there Is nothing in the position. size, or physical constitution of the earth to warrant the supposition that It alone, of the countless myriads of globes disseminated throughout the infinity of apace. has the privilege of being inhabited.

56. Is the physical constitution of all globes the same?

"No; they do not at all resemble one another."

57. The physical constitution of the various worlds not being the same for all does it follow

that the beings who inhabit them have different organisations?

"Undoubtedly it does; just as, in your world, fishes are organised for living in the water, and

birds for living in the air."

58. Are the planets furthest removed from the sun stinted in light and heat, the sun only

appearing to them of the size of one of the fixed stars?

"Do you suppose that there are no other sources of light and heat than the sun? And do you count for nothing the action of electricity which, in certain worlds, plays a very much more important part than in your earth? Besides, how do you know that the beings of those worlds see in the same manner as you do, and with the aid of organs such as yours?"

The conditions of existence for the beings who Inhabit the various worlds must be supposed to be appropriate to the sphere in which they are destined to live. If we had never seen fishes, we should be at a loss to understand how any living beings could exist In the sea. So in regard to all the other worlds, which doutless contain elements that are unknown to us. In our own earth, are not the long polar nights illumined by the electrical displays of the aurora borealis? Is It impossible that. In certain worlds, electricity may be more abundant than in ours, and may subserve, in Its general economy, various important uses not imaginable by us? And may not those worlds contain in themselves the sources of the heat and light required by their inhabitants?

From The Spirit's Book - Chapter III - Creation - Plurality of Worlds - Ed Federação Espírita Brasileira FEB

Diversity of Human Races

52. What is the cause of the physical and moral differences that distinguish the various races

of men upon the earth?

"Climate, modes of life, and social habits. The same differences would be produced in the

case of two children of the same mother, if brought up far from one another, and surrounded by different influences and conditions; for the children thus diversely brought up would present no moral resemblance to each other."

53. Did the human race come into existence on various points of the globe?

"Yes, and at various epochs; and this is one of the causes of the diversity of human races. The

people of the primitive periods, being dispersed abroad in different climates, and forming

alliances with those of other countries than their own, gave rise perpetually to new types of

humanity."

- Do these differences constitute distinct species?

"Certainly not. All of them constitute but a single family. Do the differences between the

varieties of the same fruit prevent their all belonging to the same species."

54. If the human species do not all proceed from the same progenitor, should they, on that

account, cease to regard one another as brothers?

"All men are brothers in virtue of their common relation to the Creator, because they are

animated by the same spirit, and tend towards the same goal. The human mind is always

prone to attach too literal a meaning to statements which are necessarily imperfect and

incomplete."

From The Spirit's Book - Chapter III - Creation - Diversity of Human Races - Ed Federação Espírita Brasileira FEB

Peopling of Earth. Adam

50. Did the human race begin with one man only?

"No; he whom you call Adam was neither the first nor the only man who peopled the earth."

51. Is it possible to know at what period Adam lived?

"About the period which you assign to him; that is to say, about 4000 years before Christ."

The man of whom, under the name of Adam, tradition has preserved the memory, was one of those who, In some one of the countries of the globe. survived one of the great cataclysms which at various epochs have changed Its surface, and who became the founder of one of the races that people the earth at the present day. The laws of nature render it impossible that the amount of progress which we know to have been accomplished by the human race of our planet long before the time of Christ could have been accomplished so rapidly as must have been the case If it had only been In existence upon the globe since the period assigned as the date of Adam. The opinion most consonant with reason is that which regards the story of Adam as a myth, or as an allegory personifying the earliest ages of the world.

From The Spirit's Book - Chapter III - Creation - Peopling of Earth. Adam - Ed Federação Espírita Brasileira FEB

Production of Living Beings

43. When did the earth begin to be peopled?

"In the beginning all was chaos; the elements were mixed up in a state of confusion. Gradually those elements settled into their proper places, and then appeared the orders of

living beings appropriate to the successive e states of the globe."

44. Whence came the living beings that appeared upon the earth?

"The germs of these were contained in the earth itself, awaiting the favourable moment for their development. The organic principles came together on the cessation of the force which

held them asunder, and those principles formed the germs of all the living beings that have

peopled the earth. Those germs remained latent and inert, like the chrysalis and the seed of

plants, until the arrival of the proper moment for the vivification of each species. The beings

of each species then came together and multiplied."

45. Where were the organic elements before the formation of the earth?

"They existed, so to say in the fluidic state, in space, in the midst of the spirits, or in other

planets, awaiting the creation of the earth in order to begin a new existence on a new globe."

Chemistry shows us the molecules of inorganic bodies uniting to produce crystals of regular forms that are invariable for each species, as soon as those molecules find themselves in the conditions necessary to their combination. The slightest disturbance of those conditions suffices to prevent the union of the material elements, or. at least, to prevent the regular arrangement of the latter Which constitutes the crystal. Why should not the same action take place among the organic elements? we preserve for years

the seeds of plants and of animals, which are only vivified at a certain temperature and under certain conditions: grains of wheat have been seen to germinate after the lapse of centuries. The is. then, in seeds a latent principle of Vitality, which only awaits the concourse of favourable circumstances to develop itself. May not that which takes place under our eyes every day have also taken place at the origin of the globe? Does this view of the formation of living beings brought forth out of chaos by the action of the forces of nature itself detract in any way from the glory of God? So far from doing this, the view of creation thus presented to us is more consonant than any other with our sense of the vastness of His power exerting its sway over all the worlds of infinity through the action of universal laws. This theory, it is true, does not solve the problem of the origin of the vital elements, but nature has mysteries which it is as yet impossible for us to explain.

46. Do any living beings come into existence spontaneously at the present day?

"Yes; but the primal germs of these already existed in a latent state. You are constantly

witnesses of this phenomenon. Do not the tissues of the human body and of animals contain the germs of a multitude of parasites, that only await for their development the occurrence of the putrid fermentation necessary to their life? Each of you contains a slumbering world of microscopic beings in process of creation."

47. Was the human species among the organic elements contained in the terrestrial globe?

"Yes; and it made its appearance at the time appointed by the Creator. Hence the statement

that man was 'formed out of the dust of the ground.'"

48. Can we ascertain the epoch of tile appearance of man and of the other living beings on the earth?

"No; all your calculations are chimerical."

49. If the germs of the human race were among the organic elements of the globe, why are

human beings not produced spontaneously at the present day, as they were at the time of its

origin?

"The first beginning of things is hidden from us nevertheless, it may be asserted that the earliest progenitors of the human race, when once brought into existence, absorbed in themselves the elements necessary to their formation in order to transmit those elements according to the laws of reproduction. The same may be said in regard to all the different species of living beings."

From The Spirit's Book - Chapter III - Creation - Production of Living Beings - Ed Federação Espírita Brasileira FEB

Formation of Worlds

The universe comprises the infinity of worlds, both of those we see and those we do not see all animate and inanimate beings all the stars that revolve in space, and all fluids with which space is filled.

37. Has the universe been created, or has it existed from all eternity, like God?

"Assuredly the universe cannot have made itself; and if it had existed from all eternity, like

God, it could not be the work of God."

Reason tells us that the universe cannot have made itself, and that, as it could not be the work of chance, it must be the work of God.

38. How did God create the universe?

"To borrow a well-known expression, by His will. Nothing can give a better idea of the action

of that all-powerful will than those grand words of Genesis, "God said, 'Let there be light,' and there was light."

39. Can 'we know how worlds are formed?

"All that can be said on this subject, within the limits of your comprehension, is this: Worlds

are formed by the condensation of the matter disseminated in space."

40. Are comets, as is now supposed, a commencement of condensation of the primitive matter-worlds in course of formation?

Yes but it is absurd to believe in the influence attributed to them. I mean, the influence which

is commonly attributed to them; for all the heavenly bodies have their share of influence in

the production of certain physical phenomena."

41. Is it possible for a completely formed world to disappear, and for the matter of which it is

composed to be again disseminated in space?

From The Spirit's Book - Chapter III - Creation - Formation of Worlds - Ed Federação Espírita Brasileira FEB

Universal Space - The Spirit's Book

35. Is universal space infinite or limited?

"Infinite. Suppose the existence of boundaries, what would there be beyond them ? This

consideration confounds human reason; and nevertheless your reason itself tells you that it

cannot be otherwise. It is thus with the idea of infinity, under whatever aspect you consider it.

The idea of infinity cannot be comprehended in your narrow sphere."

If we imagine a limit to space, no matter how far off our thought may place this limit, our reason tells us that there must still be something beyond It and so on, step by step, until we arrive at the idea of infinity; for the "something beyond," the existence of which is recognised by our thought as necessity, were it only an absolute void, would still be space.

 36. Does an absolute void exist in any part of space?

"No there is no void. What appears like a void to you is occupied by matter in a state in which

it escapes the action of your senses and of your instruments."

Properties of Matter - The Spirit's Book

29. Is density an essential attribute of matter?

"Yes, of matter as understood by you, but not of matter considered as the universal fluid. The

ethereal and subtle matter which forms this fluid is imponderable for you, and yet it is none

the less the principle of your ponderable matter."

Density is a relative property. Beyond the sphere of attraction of the various globes of the universe, there is no such thing as "weight," just as there Is neither "up" nor "down."

30. Is matter formed of one element or of several elements?

"Of one primitive element. The bodies which you regard as simple are not really elementary;

they are transformations of the primitive matter."

31. Whence come the different properties of matter?

"From the modifications undergone by the elementary molecules, as the result of their union and of the action of certain conditions."

32. According to this view of the subject, savours, odours, colours, sounds, the poisonous or salutary qualities of bodies, are only the result of modifications of one and the same primitive substance?

"Yes, undoubtedly; and that only exist in virtue of the disposition of the organs destined to

perceive them."

This principle Is proved by the fact that the qualities of bodies are not perceived by all persons In the same manner. The same thing appears agreeable to the taste of one person, and disagreeable to that of another. what appears blue to one person appears red to another. That which is a poison for some, is wholesome for others.

33. Is the same elementary matter susceptible of undergoing all possible modifications and of

acquiring all possible qualities.'

"Yes; and it is, this fact which is implied in the saying that everything is in everything."

Oxygen, hydrogen, azote, carbon, and all the other bodies which we regard as simple, are only modifications of one primitive substance. But the impossibility, in which we have hitherto found ourselves, of arriving at this primitive matter otherwise than as an intellectual deduction, causes these bodies to appear to us to be really elementary and we may, therefore, without Impropriety, continue for the present to regard them as such.

- Does not this theory appear to bear out the opinion of those who admit only two essential

properties in matter, viz., force and movement, and who regard all the other Properties of

matter as being merely secondary effects of these, varying according to the intensity of the

force and the direction of the movement?

"That opinion is correct. But you must also add, according to the mode of molecular

arrangement; as you see exemplified, for instance, in an opaque body, that may become

transparent, and vice versa."

34. Have the molecules of matter a determinate form?'

"Those molecules undoubtedly have a form, but one which is not appreciable by your

organs."

- Is that form constant or variable?

"Constant for the primitive elementary molecules, but variable for the secondary molecules, which are themselves only agglomerations of the primary ones; for what you term a molecule is still very far from being the elementary molecule.

From The Spirit's Book - Chapter II - Properties of Matter - Ed Federação Espírita Brasileira FEB

Spirit and Matter - The Spirit's Book

21. Has matter existed from all eternity, like God, or has it been created at some definite

period of time?

"God only knows. There is, nevertheless, one point which your reason should suffice to show

you, viz., that God, the prototype of love and beneficence, can never have been inactive.

However far off in the past you may imagine the beginning of His action, can you suppose

Him to have been for a single moment inactive?"

22. Matter is generally defined as being "that which has extension," "that which can make an

impression upon our senses," "that which possesses impenetrability." Are these definitions

correct?

"From your point of view they are correct, because you can only define in accordance with

what you know. But matter exists in states which are unknown to you. it may be, for instance, so ethereal and subtle as to make no impression upon your senses; and yet it is still matter, although it would not be such for you."

- What definition can you give of matter?

"Matter is the element which enchains spirit, the instrument which serves it, and upon which, at the same time, it exerts its action."

From this point of view it may be said that matter is the agent, the intermediary, through which, and upon which, spirit acts.

23. What is spirit?

"The intelligent principle of the universe."

- What is the essential nature of spirit?

"It is not possible to explain the nature of spirit in your language. For you it is not a thing,

because it is not palpable; but for us it is a thing."

24. Is spirit synonymous with intelligence?

"Intelligence is an essential attribute of spirit, but both merge in a unitary principle, so that,

for you, they may be said to be the same thing."

25. Is spirit independent of matter, or is it only one of the pro properties of matter, as colours

are a property of light, and as sound is a property of the air? 

"Spirit and matter are distinct from one another; but the union of spirit and matter is

necessary to give intelligent activity to matter."

- Is this union equally necessary to the manifestation of spirit? (We refer, in this question, to the principle of intelligence, abstractly considered, without reference to the individualities designated by that term.)

"It is necessary for you, because you are not organised for perceiving spirit apart from matter. Your senses are not formed for that order of perception."

26. Can spirit be conceived of without matter, and matter without spirit?

"Undoubtedly, as objects of thought."

27. There are, then, two general elements of the universe matter and spirit?"

"Yes; and above them both is God, the Creator, Parent of all things. These three elements are

the principle of all that exists-the universal trinity. But to the material element must be added the universal fluid which plays the part of intermediary between spirit and matter, the nature of the latter being too gross for spirit to be able to act directly upon it. Although, from another point of view, this fluid may be classed as forming part of the material element, it is,

nevertheless, distinguished from that element by certain special properties of its own. If it

could be classed simply and absolutely as matter, there would be no reason why spirit also should not be classed as matter. It is intermediary between spirit and matter. It is fluid, just as matter is matter, and is susceptible of being made, through its innumerable combinations with matter, under the directing action of spirit, to produce the infinite variety of things of which you know as yet but a very small portion. This universal, primitive, or elementary fluid, being the agent employed by spirit in acting upon matter is the principle without which matter would remain for ever in a state of division, and would never acquire the properties given to it by the state of ponderability."

-Is this fluid what we designate by the name of electricity?

"We have said that it is susceptible of innumerable combinations. What you call the electric fluid, the magnetic fluid, etc., are modifications of the universal fluid, which, properly speaking, is only matter of a more perfect and more subtle kind, and that may be considered as having an independent existence of its own."

28. Since spirit itself is something, would it not be more correct and clearer to designate

these two general elements by the terms inert matter and intelligent matter ?

"Questions of words are of little importance for us. It is for you to formulate your definitions

in such a manner as to make yourselves intelligible to one another. Your disputes almost

always arise from the want of a common agreement in the use of the words you employ,

owing to the incompleteness of your language in regard to all that does not strike your

senses."

One fact, patent to all observers, dominates all our hypotheses. We see matter which is not intelligent: we see the action of an intelligent principle independent of matter. The origin and connection of these two things are unknown to us. Whether they have, or have not. a common source. and points of contact pre-ordained in the nature of things. whether intelligence has an independent existence of its own. or is only a property or an effect, or even whether it is (as some assume it to be) an emanation of the Divinity, are points about which we know nothing. Matter and intelligence appear to us to be distinct; and we therefore speak of them as being two constituent elements of the universe. We see, above these, a higher intelligence which governs all things, and is distinguished from them all by essential attributes peculiar to itself; It is this Supreme Intelligence that we call God.

From The Spirit's Book - Chapter II - Spirit and Matter - Ed Federação Espírita Brasileira FEB

Knowledge of the First Principles of Things

17. Is it given to mankind to know the first principle of things?

"No. There are things that cannot be understood by man in this world."

18. Will man ever be able to penetrate the mystery of things now hidden from him?

"The veil will be raised for him in proportion as he accomplishes his purification; but, in

order to understand certain things, he would need faculties which he does not yet possess."

19. Cannot man, through scientific investigation, penetrate some of the secrets of nature.?

"The faculty of scientific research has been given to him as a means by which he may

advance in every direction; but he cannot overstep the limits of his present possibilities."

The farther man advances in the study of the mysteries around him, the greater should be his admiration of the power and wisdom of the Creator. But, partly through pride, partly through weakness, his intellect itself often renders him the sport of illusion. He heaps systems upon systems; and every day shows him how many errors he has mistaken for truths, how many truths he has repelled as errors. Ail this should be a lesson for his pride.

20. Is man permitted to receive communications of a higher order in regard to matters which,

not being within the scope of his senses, are beyond the pale of scientific investigation?

"Yes. When God judges such revelations to be useful, He reveals to man what science is

incompetent to teach him."

It is through communications of this higher order that man is enabled, within certain limits, to obtain a knowledge of his past and of his future destiny.

From The Spirit's Book - Chapter II - Knowledge of the First Principles of Things - Ed Federação Espírita Brasileira FEB

Pantheism - The Spirit's Book

14. Is God a being distinct from the universe, or is He, according to the opinion of some, the

result of all the forces and intelligences of the universe?

"If the latter were the case, God would not be God, for He would be effect and not cause; He

cannot be both cause and effect."

“God exists. You cannot doubt His existence, and that is one essential point. Do not seek to

go beyond it; do not lose yourselves in a labyrinth which, for you, is without an issue Such inquiries would not make you better; they would rather tend to add to your pride, by causing you to imagine that you knew something, while, in reality, you would know nothing. Put aside systems. You have things enough to think about that concern you much more nearly, beginning with yourselves. Study your own imperfections, that you may get rid of them; this will be far more useful to you than the vain attempt to penetrate the impenetrable."

15. What is to be thought of the opinion according to which all natural bodies, all the beings, all the globes of the universe are parts of the Divinity, and constitute in their totality the Divinity itself; in other words the Pantheistic theory?

"Man, not being able to make himself God, would fain make himself out to be, at least, a part of God."

16. Those who hold this theory profess to find in it the demonstration of some of the attributes

of God. The worlds of the universe being infinitely numerous, God is thus seen to be infinite; vacuum, or nothingness, being nowhere, God is everywhere: God being everywhere, since everything is an integral part of God, He is thus seen to be the intelligent cause of all the phenomena of the universe. What can we oppose to this argument?

"The dictates of reason. Reflect on the assumption in question, and you will have no difficulty in detecting its absurdity."

The Pantheistic theory makes of God a material being, who, though endowed with a supreme intelligence, would only be on a larger scale what we are on a smaller one. But, as matter is incessantly undergoing transformation, God, if this theory were true, would have no stability. He would be subject to all the vicissitudes, and even to all the needs, of humanity He would lack one of the essential attributes of the Divinity -viz., unchangeableness. The properties of matter cannot be attributed to God without degrading our idea of the Divinity and all the subtleties of sophistry fail to solve the problem of His essential nature. We do not know what God is but we know that it is impossible that He should not be and the theory just stated is in contradiction with His most essential attributes. It confounds the Creator with the creation, precisely as though we should consider an ingenious 'machine to be an integral portion of the mechanican who invented it.

The intelligence of God is revealed in His works, as is that of a painter in his picture but the works of God are no more God Himself than the picture is the artist who conceived and painted it.

From The Spirit's Book - Chapter I - Pantheism - Ed Federação Espírita Brasileira FEB

Attributes of the Divinity - The Spirit's Book

10. Can man comprehend the essential nature of God?

"No; he lacks the sense required for comprehending it."

11. Will man ever become able to comprehend the mystery of the Divinity?

"When his mind shall no longer be obscured by matter, and when, by his perfection, he shall

have brought himself nearer to God, be will see and comprehend Him."

The inferiority of the human faculties renders it impossible for man to comprehend the essential nature of God. In the infancy of the race, man often confounds the Creator with the creature, and attributes to the former the imperfections of the latter. But, in proportion 55 his moral sense becomes developed, man's thought penetrates more deeply into the nature of things, and he is able to form to himself a juster and more rational idea of the Divine Being, although his idea of that Being must always be imperfect and incomplete.

12. If we cannot comprehend the essential nature of God, can we have an idea of some of His perfections?

"Yes, of some of them. Man comprehends them better in proportion as he raises himself

above matter; he obtains glimpses of them through the exercise of his intelligence."

13. When we say that God is eternal, infinite, unchangeable, immaterial, unique, all-

powerful, sovereignty just and good, have we not a complete idea of His attributes?

"Yes, judging from your point of view, because you think that you sum up everything in those

terms; but you must understand that there are things which transcend the intelligence of the

most intelligent man, and for which your language, limited to your ideas and sensations, has no expressions. Your reason tells you that God must possess those perfections in the supreme degree; for, if one of them were lacking, or were not possessed by Him in an infinite degree, he would riot be superior to all, and consequently would not be God. In order to be above all things, God must undergo no vicissitudes, He must have none of the imperfections of which the imagination can conceive."

God is eternal. If He had had a beginning, He must either have sprung from nothing, or have been created by some being anterior to Himself. It Is thus mat, step by step, we arrive at the idea of infinity and eternity.

God is unchangeable. If He were subject to change, the laws which rule the universe would have no stability.

God is immaterial, that is to say, that His nature differs from every-thing that we call matter, or otherwise. He would not be unchangeable, for He would be subject to the transformations of matter.

God is unique. If there were several Gods, there would be neither unity of plan nor unity of power in the ordaining of the universe.

God is all-powerful because He is unique. If He did not possess sovereign power, there would be something more powerful, or no less powerful, than Himself. He would not have created all things and hose which He had not created would be the work of another God.

God is sovereignty just and good. The providential wisdom of the divine laws Is revealed as clearly In the smallest things as In the greatest and this wisdom renders it impossible to doubt either His justice or His

goodness.

From The Spirit's Book - Chapter I - Attributes of the Divinity - Ed Federação Espírita Brasileira FEB

Proofs of the Existence of God - The Spirit's Book

4. What proof have we of the existence of God?

"The axiom which you apply in all your scientific researches, 'There is no effect without a cause.' Search out the cause of whatever is not the work of man, and reason will furnish the answer to your question."

To assure ourselves of the existence of God. we have only to look abroad on the works of creation. The universe exists, therefore It has a cause. To doubt the existence of God is to doubt that every effect has a cause, and to assume that something can have been made by nothing.

5. What is to be inferred from the intuition of the existence of God which may be said to be

the common property of the human mind?

"That God exists; for whence could the human mind derive this intuition if it had no real basis? The inference to he drawn from the fact of this intuition is a corollary of the axiom.

'There Is no effect without a cause.'"

6. May not our seemingly intuitive sense of the existence of God be the result of education and of acquired ideas?

"If such were the case, how should this intuitive sense be possessed by your savages?"

If the intuition of the existence of a Supreme Being were only the result of education It would not be universal, and would only exist, like all other acquired knowledge, in the minds of those who had received the special education to which it would be due.

7. Is the first cause of the formation of things to be found in the essential properties of matter?

"If such were the case, what would be the cause of those properties? There must always be a first cause."

To attribute the first formation of things to the essential properties of matter, would be to take the effect for the cause, for those properties are themselves an effect, which must have a cause.

8. What is to be thought of the opinion that attributes the first formation of things to a fortuitous combination of matter, in other words, to chance?

"Another absurdity! Who that is possessed of common sense can regard chance as an intelligent agent? And, besides, what is chance? Nothing."

The harmony which regulates the mechanism of the universe can only result from combinations adopted in view of predetermined ends, and thus, by its very nature, reveals the existence of an Intelligent Power. To attribute the first formation

of things to chance is nonsense for chance cannot produce the results of intelligence. If chance could be intelligent, it would cease to be chance.

9. What proof have we that the first cause of all things is a Supreme Intelligence, superior to all other intelligences?

"You have a proverb which says, 'The workman is known by his work.' Look around you, and, from the quality of the work, infer that of the workman."

We judge of the power of an intelligence by its works as no human being could create that which is produced by nature, it is evident that the first cause must be an Intelligence superior to man.

Whatever may be the prodigies accomplished by human intelligence, that intelligence itself must have a cause and the greater the results achieved by it, the greater must be the cause of which it is the effect. It in this Supreme Intelligence that is the first cause of all things, whatever the name by which mankind mad designate it.

From The Spirit's Book - Chapter I - Proofs of the Existence of God

God - The Spirit's Book

God and Infinity

1. What is God?

"God is the Supreme Intelligence-First Cause of all things."

2. What is to be understood by infinity?

"That which has neither beginning nor end; the unknown: all that is unknown is infinite.''

3. Can it be said that God is infinity?

"An incomplete definition. Poverty of human speech incompetent to define what transcends

human intelligence."

God is infinite in His perfections, but "infinity" is an abstraction. To say that God is infinity is to

substitute the attribute of a thing for the thing itself, and to define something unknown by reference to some other thing equally unknown.

____________________________________________________________________________________________________________________________

The passage placed between inverted commas after each question is the reply made by the

communicating spirits, whose very words are given textually throughout the whole of this

book. The remarks and developments occasionally added by the author are printed in smaller type wherever they might otherwise be confounded with the replies of the spirits themselves.

Where the author's remarks occupy an entire chapter or chapters, the ordinary type is used, as, in that case, no such confusion could occur.

From The Spirit's Book - Chapter I - God