Anonymous
Scientific and philosophical study obtained mediumnically by X... under the dictation
Of
Baron du POTET
THE SUPREME BEING AND HIS LAWS
1906
THE SUPREME BEING AND HIS LAWS
FIRST CHAPTER
The principle of life.
What is life? How does life exist and why
These are, alas, difficult problems that men have always posed without being able to solve them. I will try to introduce you to this principle and I will do my best to make myself understood.
The principle of life is One! but composed of an infinity of varieties of this principle from which flow all the manifestations adequate to the milieus in which they are formed.
For there to be life, there must be an intelligence that governs this life.
This intelligence is the Supreme Being who governs the Universe and who submitted it to his laws, this supreme being is called God in our language. He is the Soul, the Pivot, the Force, the Energy in a word, which activates the complicated cogs that we call the universal systems.
Yes, the universal systems, because there are several different systems between them, depending on the effects they are called upon to produce.
These effects all come from a cause that is apparently different, but whose primordial cause is God, soul of the Universe, the central focus from which flow and where all the forces of nature converge.
Call it what you will, it's just a term of comparison. The word is nothing, it is the conception of this immense force that is everything. Moreover, men give him a different name according to their languages, even that of Nothingness which is still a form of absolute, and the linguistic designation that they give of the Supreme Being has only a secondary difference.
This soul, this power, is not, as Catholicism has taught, a material being, created from the same substance as us; no 1 but a being invisible to our senses, impalpable, imponderable, in a word ethereal, whose conformation we do not even suspect.
This ethereal being encompasses the whole Universe in its Himself, it is everywhere, since all that is the Universe is it. He sees everything, he knows everything, since everything that is done is a part of himself and he himself is everywhere.
So since God is not a being in the sense that we understand it, what is it?
It's a fluid!
This fluid is universal, that is to say, it is widespread throughout nature and it governs its laws.
This fluid which is the center of life, the cause which is in God, is the universal vital fluid.
How does this vital fluid generate life? This is what we are going to explain.
The initial vital fluid is One, but composed of lower secondary fluids. These fluids are not at rest, because if they were immobile, life could not be, for there to be old there must be movement.
These movements, imperceptible to our senses, are what is called the law of vibrations.
The fluids of which I spoke above have different vibrations according to the effects they have to obtain, these effects being inherent in their particular nature.
There is still another cause, which is that, according to their nature, these fluids undergo a law of attraction and repulsion.
It is these attractive and repulsive forces that maintain the balance of the planetary system.
Indeed, all the stars, whatever they are, are subject to the same laws; being bathed, saturated with the universal vital fluid, they are united with each other, and the proof of this is that a geological or other change occurring in a planet, produces disturbances in the neighboring planets and in the organic life of these planets. . You see its effects daily on the earth, on plants, animals and men.
The cause generates the effects and the effects determine other causes which generate other effects, etc. It is the perpetual motion of which so many men have sought in vain to solve the problem.
I will not expand further on this question which is more in the field of astronomy which is not the purpose of this book.
I will speak of the innumerable transformations of fluids, from their primitive states, to tangible matter.
CHAPTER II
The vital fluid and its transformations.
Matter and its connections with the vital fluid.
The vital or cosmic fluid comprises, as I have told you, an infinity of varieties of these fluids, perfectly solidary to each other and yet having a special determinate nature.
The atomic molecules of these fluids attract and repel each other, combine, decompose and produce different effects.
The reason why these effects occur stems from the law of vibrations. These vibrations are of different natures according to their amplitude determined by the law of numbers.
This law is very important, because it is used to recognize the quality of each fluid by its color, (for the Spirits means) because the material senses of the men are too coarse to distinguish the nuances of these fluids.
I said shades, because you probably don't know that each fluid has its own color, from the darkest shades to the lightest shades, which your senses imperfect make no idea. All this depends on the speed of the vibrations and on this speed depends the degree of density of each fluid.
The coarse fluids remain on the surface of the Earth, in our atmosphere, and the lighter, more ethereal ones, following the scale of progression, occupy higher and higher altitudes, according to their degree of purity.
Obviously the purest, most ethereal fluids, following the scale of progression, possess the faculty of influencing the lower fluids.
This influence exerted on these secondary fluids, determines between them a movement which reacts and thus determines a molecular atomic change, which, while still ethereal, nevertheless becomes more and more material, since the combined molecules of each fluid determined new properties of the resultant of these fluids.
They become, therefore, gradually descending the scale of fluids, more and more material.
Finding themselves in direct contact with the increasingly coarse fluids of the different planets, they progressively condense, become heavier and heavier, more and more tangible and succeed, by successive transformations, in producing matter as we see it. let's see.
Each result of the combination of these fluids determines matters of different nature (and you know how innumerable they are); it is what you see daily in nature.
Everything, without exception, comes from the combination of certain fluids, favorable to the environment in which they live, so to speak, and innumerable material forms, different from each other by their affinities and the necessity of the natural needs for which they are created.
I told you above that the fluids were different according to the scale occupied by the different planets.
Obviously, this is understandable: the more these planets are advanced in the scale of the worlds, the more the matter becomes refined, more ethereal, in a word less and less tangible, because it is necessary to understand the law of progression.
Coarse fluids by virtue of the law of gravity occupy the lower spaces in the scale of the worlds. In these worlds, matter being composed of completely crude fluids, this matter is, consequently, crude, heavy and coarse, according to the essence and the specific weight of the fluids which formed it.
Where does the difference in weight of bodies in the different planets come from? We will take as a term of comparison the Earth which is one of the lowest planets on the scale of the worlds.
This difference comes from the differences in the specific gravity of the fluids which formed these planets. In the higher worlds where the fluids are purer, lighter, the matter is more subtle, while being composed of the same elements of the different environments; but these fluidic elements being lighter on account of their hardness, their brilliance, float, so to speak, above coarse fluids as oil floats above water, this continuing ad infinitum, until to the fluidic perfection of ethereal matter.
As for the gross fluids, as I told you, by their combination, their more tangible condensation, they are the consequence of their affinity and produce, according to their state, categories of beings distinct as form and as life, as effects of all kinds, innumerable causes, but whose common cause is One, which is the universal vital or cosmic fluid from which flow the innumerable varieties of living species with which the whole Universe is populated.
CHAPTER. III
Organic life.
We have reviewed the general transformations of the universal vital fluid down to tangible matter.
We will now explain how this matter lives and why it lives.
I told you that life could not be without movement. This initial movement is the law of vibrations.
Everything vibrates in the Universe, all fluids have their mode of vibration according to their degree of amplitude, regulated, as I told you, by the law of numbers; they gradually condense, and, being a whole formed by the attractive force, they agglomerate around their center, a unique geometric form common to all the stars, a multiple circumference giving the explanation of the Infinite, since in this spherical form neither beginning nor end can be found.
Arrived at a tangible condensation, this "quantity of emanation" of the vital fluid therefore forms a planet which will still undergo numberless transformations until a spherical crust is produced, enveloping this planet and whose materialized elements, which have produced this crust, are found scattered here and there, and have remained where their state of condensation, of materialization has surprised them. This explains why the deposits of different metals are scattered, scattered over the globe: marbles, precious stones, etc...
Certain fluids of a special nature have emerged from the mass in ignition (because I forgot to tell you that molecular friction, produced by the vibrations of fluidic matter, causes a certain heat, the source of material life).
So these fluids, released from the mass and whose special properties did not agglomerate with this mass, condensed around it and formed a more or less thick layer.
These fluids, which chemistry has called oxygen and hydrogen gas, by their condensation have combined and formed another body, this time liquid, which is called water. We are going to see that this element will undergo or make undergo transformations to the mass around which it is formed.
At this period of transformation where the planetary crust still only has the constitution of a more or less homogeneous paste, comparable to a consistent sauce that a cook would heat to a certain degree of boiling, you soon see this consistent sauce to rise, to sink in a greater or lesser quantity, more or less high, of half-spheres or cones and giving off water vapour; likewise the formation of the planets, although the comparison gives a weak idea of the state of a planet corresponding to this period.
This water, of which I have spoken, being formed of mixed globules of oxygen and hydrogen, and the density of these globules being smaller than the mass of oxygen surrounding the planets, remains on the surface of this mass, as long as that the specific gravity of the mixture is not greater than the mass of the fluid which supports it. As soon as this balance is broken, this water, by virtue of the law of attraction, falls on the mass or the crust of this planet, resolves into water vapour, and lighter than the ambient medium, will reform into water at varying elevations.
This is renewed until the surface heat of the planetary crust is equivalent to the liquid mass which surrounds it. It is at this period that organic life proper begins.
CHAPTER IV
The minerals.
Scientists have long disputed the organic life of minerals; however, like the other two kingdoms of nature, minerals live and die.
Since the vibrations are an indisputable proof of the movement and that all movement is certainly the effect of a vital cause, therefore the minerals live, but of an unconscious organic life, and so to speak mechanical.
Indeed, take a piece of steel, for example, submit it for a determined period of time to a certain caloric temperature, the molecules of this metal expand. Dip it, in this state, in a bath of cold water, or even, in a current of air which cools it, the molecules will tighten with incredible force and will make this steel hard and brittle. This phenomenon clearly indicates that there has been a change, or rather movement, in the molecular state of this metal, therefore, there is movement, and consequently there is life, since there is sensitivity.
Any organism whatsoever which changes its environment and which, as a result, changes its primitive conformation, proves, by that very fact, that the molecular movement produced by this change comes from an intelligent cause which is one of the numerous modifications of the vital fluid. .
Another example: everyone knows that a bar of magnetic iron produces a molecular change in another bar of iron; the latter is attracted or repelled according to one or the other pole presented to it. There is produced, therefore, a phenomenon of vitalization which sets the iron bar in motion. Here again, there is life because there is movement. What caused this movement? It is always the vital fluid. Whatever the way or the form by which a movement manifests itself, this movement always comes from the universal vital fluid, the initial cause of all life.
Whenever a molecular change occurs in any body, whether fluid or tangible matter, there is movement, therefore, there is life!
Everything vibrates in the Universe, nothing remains at rest, because absolute rest would be death, nothingness; as neither death nor nothingness exist, there is therefore an intelligent cause which presides, which regulates the universal mechanical laws, and which is the supreme intelligence, which by its immutable law, binds one to another, all the manifestations of mechanical forces, one of which could not change without this change having repercussions among the other forces its neighbors.
The minerals, consequently, following this law, undergo the modifications necessary for their improvement or improvement of their special states and the ambient mediums to which they belong by their molecular affinities.
CHAPTER V
Plants.
Since the minerals were generated by the condensation of the different fluids inherent in their special conformation, the plants must have an identical cause, we will try to demonstrate it.
Water is a liquid in which the embryonic manifestations of vegetative organic life most easily occur.
For what ? because it is an easy conductor for the transport and development of organic germs. How do these organic germs develop and what is the cause?
Water, by its extreme ponderability, has become impregnated, saturated, in prolonged contact with the earth and the various geological layers, formed by an innumerable quantity of germs finding an appropriate medium for their hatching, progressing more or less quickly and giving birth to varied beings, of different species, sometimes resembling each other, having a certain kinship, according to the affinities of the fluids which formed these germs. These beings, for they are beings, live, smell, breathe, die, just like minerals; but these beings are already more perfected, the soul which animates them is not yet conscious of their state, but this soul exists, it guides them in their existence, anticipates them in their daily needs, in their evolution. These beings, which are already animated, are plants.
Each family, each species has its particular conformation and its life is regulated by inflexible laws, from which it cannot depart. Plants follow a law of progression, from the shapeless root, passing through the scale of innumerable species, to the sensitive plant, and even the animal-plant, which is both plant-like in its conformation and of the animal by its manners and its habits.
Here we see a very sensitive progression, the sensitive plant is no longer an unconscious organic being, the soul that this plant feels, suffers, breathes, lives, dies, and who knows if it does not think?
Obviously the notion of the ego does not yet exist, but it thinks perhaps automatically, mechanically, as if moved by an invisible force which nevertheless regulates its organic life, like all animate beings.
Let us follow the law of progression: the animal plant has the advantage over other plants: not only does it live on organic life properly so called, but it moves, perceives like an animal, sees like it, and , often feeds on animals. Such are: the coral, the sponge, the jellyfish, etc.; they have a much more complicated organism, and also their vital needs are related to the environments in which they live, reproduce and die to be reborn. I say: die and be reborn, because the fluids that compose these beings return, by the dissolution of their organism, in the Great All and serve again for the reproduction of the same species.
In order for species to reproduce in a rational manner, they must obey certain laws. These laws are the same for any organized being: they are the laws of harmony and love, conscious or unconscious. Species are subject to these laws by virtue of the law of attraction which causes beings of the same species to sympathize with each other.
The germ that these beings contain is always drawn from the same source which is the universal vital fluid, but then this fluid, being broken down into an infinity of secondary fluids, appropriate to the species, is already materialized, and it is by virtue of this law of universal attraction, which are communicated the germs necessary for the reproduction of beings, which multiply to infinity, until the progressive transformation of certain species, which arrive, after interminable transformations and the necessities of the law progression, to leave the envelope and the vegetative form, to adopt that higher in the scale of the beings: that of the animals themselves.
CHAPTER VIII
The man.
Was man created as he is, or is he the consequence of a progressive transformation of his being?' Man, like all the animals of which he is a part, has undergone and is still undergoing the law of evolution, of progression; but his initial essence is what he has always been and always will be: a man.
According to the theory that I exposed to you just now, it is indisputable that all species of animals began with an embryonic germ, in a latent state in nature, and that man is not not exempt from this law. It seems that the supreme being wanted to create beings who, being an emanation of his vital fluid, so that these beings could understand it, or at least have the faculty, he gave to these beings, which are ourselves , and which are called men, special gifts that other animals do not possess, and, by this very fact, has allowed these men to go back to their source which is God, by evolving, by progressing through the work.
We will return a little later to these gifts from the Creator, which make us superior beings, and which are called intelligence, free will and will. All men, whoever they are, of whatever race they belong, all come from the same initial fluid or unique germ which created them. The only difference between them is the difference in colors, types, manners and customs; the reason for these differences, in the same species, is the influence of the environments in which were born, evolved and progressed the germs, identical between them, which engendered the human race. The different climates, the struggle for life, forced these simple, raw beings, in the first ages of humanity, to resort to certain means which, taking shape, so to speak among them, gradually transformed them. Habits and daily needs of life have been modified, transformed, and progressive changes of this colossal evolution, have come out of civilizations more or less evolved, in the scale of progression of Humanity
Man is the only being of all the animals who has a religion, and who is aware of his state, since he is a direct emanation from the creator. All the other animals, descending the scale of progression of animate beings, possess this consciousness, but which is rather the instinct of self-preservation, for the faculty of self does not exist in animals other than in men, even at the wild state; the faculty of self exists in man, but here it is necessary to take into account the scale of progression of the more or less advanced state of these men.
Like the animals, his lower brothers, man, in the savage state, as in the state of civilization, possesses, in a latent state, intuition, the knowledge of his strength, his capacities and his faculties. The stronger destroys or enslaves the weaker; it is the law of the strongest which has always governed until this day. For what? because man is an animal and, like the other animals, his brothers, he is tamed by matter.
The progression, the evolution of man, in the materialist theory, does not make him climb a rung in the ladder of beings. He can be a great scientist, and ignore the fundamental laws of the creation and formation of worlds, and his relations with the Supreme Being, creator of the Universe. If moral evolution is nil with him, he will be an inferior being, compared to another of his fellows, who, not knowing the more or less obscure materialist sciences, will have understood and perceived the great problem of the other. of the.
The times are still far off when men will understand what they are doing and what their purpose is. But this movement will come, and it is the doctrine of spiritualism that will teach them the mysteries of nature, incomprehensible to most of them today.
When this doctrine has penetrated the masses, when men understand what they are and what their goal is, they will all walk hand in hand. The races united in the same common goal, enlightened by the torch of truth and science, will make disappear the borders, these conventional barriers which are so many causes of rivalries, of fierce wars which they deliver between themselves, will study a unique universal language, will all work for their moral emancipation by common accord, and, without neglecting the enjoyments of the earth, will teach, guided by superior spirits, the most beautiful, the noblest of philosophies, the purest morality that Christ taught and which is Spiritualism, the Religion of the Future.
CHAPTER IX
intellectual life.
In the first part of this work we dealt with the universal vital fluid and its many material transformations up to tangible matter. We have seen why and how this matter lives organically, but we have not dealt with the intellectual life of this matter. This is the aim of the second part of this work.
We have seen that matter lives, that it moves, in a word, we have reviewed the transformations and evolutions of organic life. But, this matter being inert by itself, it can only move if another force comes to solicit it and annihilate its passive resistance, in a word, vitalize it.
There are several forces which actuate this matter and these forces, we are going to enumerate them. You know that in mechanics, to move an inert body, a force greater than the passive resistance of this body is needed. This force is therefore independent of this body, and yet, at the moment when its action is in play, it is solidary with this body.
This force expends energy and this energy is transformed into work. The work produced is the coefficient of the combination of this force multiplied by the energy and which is enumerated in kilogrammeters for the unconscious and conscious mechanical movements. Conscious mechanical movements are regulated by an intelligent force, and this force has phases, different degrees, according to the affinity of the fluids which compose it, and also according to the nature of the matter and the organs which serve to move this matter. .
It must be understood that, in the transformation of fluids, there are some which, by their purity, their brilliance, their superior nature, remain outside matter and do not agglomerate with it.
They penetrate it, surround it, but, while being in solidarity with it, they retain their independence. They simply serve to direct matter among the innumerable manifestations of organic life. For matter to move, it is necessary, as I told you, that independent forces make it move, these forces are still fluids, but these fluids, by the very fact of their nature, cannot make this matter move. matter.
For there to be movement, there must be an intelligence that regulates these movements, but there again, intelligence is not enough, and for unconscious movements to be transformed into conscious movements, another force is needed. , much more subtle, which is the will 1 We will come back to this later.
So see how it all comes together. An inert body possessing a fluidic force, unconscious in its very essence, by being impregnated, but this force retaining its independence, while being solidary with matter. These are our data.
- But, you will say to me, this guiding force, to what other force is it indebted?
- This force is not beholden to any force, for it is a part of the central focus of the Supreme Being. It is an emanation of the divine will, in a word, it is the soul, and this soul is the linchpin of the whole organism of which this matter is composed.
whoever she is. It is she who sees, foresees, perceives and orders, but as her fluidic affinity is very subtle, she herself cannot directly activate matter. For this it makes use of fluidic intermediaries, which are, as I told you, intelligence, which in animals is called instinct, but which is in fact only one step in the scale. progress of evolution of animate beings, and this intelligence or Instinct, as you wish, sets in motion the fluidic force, which is refined with matter, and this fluidic body, by its more material action, directly activates the organs of the material body and the result is transformed into mechanical action, which makes matter move.
I will make here a very simple mechanical comparison of the movements of material bodies. See a steam engine. It is specially constructed to perform different movements or different works appropriate to the nature of its organs. The composition of the material that was used to build this machine, iron, comes from gross materialized fluids. This matter, by itself, lives on unconscious organic life, since it is sensitive to the influence of temperature, but it cannot move by itself. For it to move, it needs a force, a power, an energy. This force is a fluid which is water vapour. This machine indeed possesses, in its boiler or generator, this force in a latent state, but it does not move for that. It takes an intelligence that puts this fluidic force into action, which will activate the organs of this machine. But again, intelligence will not suffice. It will take a will which orders this intelligence to set in motion the fluidic force which will actuate the organs of this machine, and this will, this intelligence, is the mechanic who is independent of the machine, who is its soul, who is united, since the machine cannot move without its will. It is the same in all the innumerable organic bodies which have been created for the needs inherent in their special nature and for the goal which the Supreme has assigned to them by his will, which is the intellectual emancipation of beings by work and law of progression and universal evolution.
We have reviewed the intellectual forces of matter. We will try to analyze these forces, starting with animal-plants, and taking points of comparison which may not always be to the advantage of man.
To dwell any longer on this intellectual chain would go beyond the purpose of this study. We will speak of the second phase of the life of beings which includes an infinity of varieties of sensations, of more or less intelligent perceptions, according to the degree of elevation of the being in the spiritualist scale.
We spoke of the variations of organic life: animal-plants, in the first part of this work. Let's talk a bit about their intellectual life and that of animals in general.
All things considered, animal-plants, or if you like zoophytes, as learned naturalists call them, have a soul, an intelligence, and God, in his immense wisdom, in his infinite goodness, has done things well. He allowed these embryonic organisms to progress intellectually as well as physically. For the layman, the immense underwater vegetation, produced by the agglomeration of these zoophytes, such as corals, and which, very curiously, have formed entire islands, are quite simply due to the multiplicity of germs, and to the almost spontaneous fecundity of those germs which engender beings of the same species; but again, although being of the same species, naturalists have certainly noticed that these living beings possessed several colors which distinguished them from one another. For the vulgar, the colors come from unknown chemical causes. But for one who understands the scale of progression, these colors indicate a very marked difference in the intellectual degree of these beings. (This comparison can be taken also for the human race: it is undeniable that the white race has the intellectual superiority over the other races of color, and yet all the races come from the same species, which is all humanity.
All animate beings are intelligent, but there are degrees in this intelligence, and although man claims to hold the record, he is often below certain animals.
CHAPTER XII
Free will
We named free will. We are going to study this impulse which gives, mainly to man, the notion of good and evil, because he alone is capable of being able to analyze this force properly, because it is a force, since it is an impulse which dominates the Whether good or bad depends on the degree of intelligence, the environment in which this intelligence develops and the circumstances it encounters in social life. He chooses, so to speak, his ground and according to which he takes, he will reap what he has sown. He is responsible to himself and his creator for his actions. As long as his acts do not harm the collective society, of which he is one of the members, he is free. It will be what he will do himself in his social position, according to whether he has chosen the road which leads to the elevation of the heart, to the nobility of feelings, or that which leads to the brutalization of the mind. to be by his disordered life, his vices and his material passions.
But we must also take into account the conditions and circumstances in which the human being struggled in the struggle for life. He may not be solely responsible for his actions, especially in the first years of his life, and, as a child, have bad examples before his eyes. These bad examples become suggestions, by dint of being repeated, and despite the fact that the feeling of good often takes precedence. that of evil, he struggles morally to begin with, but the bad fluids, which surround him, absorb those, weaker, of good, and, seeing no good example before him, his intellectual faculties atrophy. He is cradled in evil and sees absolutely nothing but evil everywhere, his conscience is dead, his feelings are nil, and, obeying his bad instincts, his passion for evil, he spreads evil around him.
Is this being responsible for his actions?
You will answer me: yes, since he has his free will. Well, I will answer you: no! he is not entirely responsible for it. He was pushed into it by invisible forces which are the suggestions that were repeated to him as a child and the bad examples that he constantly had before his eyes.
Having become a man, his passions and his vices having stifled good feelings, he therefore no longer has his free will, since he knows only one road that he has always been made to follow: that of evil.
But then, you will say to me, to whom therefore to attribute the responsibility for the acts of this man? To society, to the community of men of which he is a part, and if this society has rights to defend itself against individual attacks, it also has duties to fulfill vis-à-vis each individual of the community, such as the he individual has rights and duties vis-à-vis society, of which he is one of the members.
Has this society fulfilled its duties towards this human being? No. And why ? Because she cares little about it and because the laws having been dictated by the strongest, they have made them for their benefit without worrying whether they will harm certain categories of men.
Kindness, wisdom, love, and above all justice, not being the prerogative of those who made the laws on this unfortunate planet, it follows that the strongest governs to the detriment of the weakest, and that, moral education being neglected, if not completely absent, there results a moral depression in the mass in general, and more particularly in certain human beings, in certain immoral and morbid circles. It follows that these beings cause rebellion, and society, having done nothing to bring them back to good, reaps in its turn what it has sown, that is to say evil.
Society is content to seize hold of the individual, reproach him for the harm he has done to him, without suspecting that it is society who is guilty, that if it uses its rights so easily, it could use, no less easily from his duties and to bring back to the good, to the lofty sentiments of civilized humanity, misguided brothers whose only reproach is that they have not received a moral education.
Free will really existing only through the knowledge of good and evil, the individual would have had a chance of progressing rather on the side of good than on the side of evil, but not knowing good, having only one road to follow, that of evil, since he was only taught that one, he did not hesitate, and like a lost traveler, traveling an unknown road, he walked, without ceasing, sinking deeper and deeper. moreover in the darkness, until, encountering an obstacle, he comes to break there, cursing men, his brothers, himself and even his Creator. This obstacle is the inflexible law which punishes whoever contravenes it, it is the law of men, but it is not the law of the Supreme Being. The men who established this law considered only the material side, they did not seek if there were other causes which generate the same effects? No, since they have always denied the invisible forces. For them, a man who does evil is a harmful being who must be removed from society, without suspecting that it is society that has pushed him to evil.
Free will exists only when a man is healthy in body and mind. The men who have appointed themselves to judge this man who has done evil, do they have their own free will? Who will answer for it? Who will prove it? Who proves that these judges, if they had found themselves in the same conditions, would not have acted like him?
The body, being matter, can be visited and auscultated by the practitioners of medical science, but, the spirit, the conscience of man, can we auscultate them, weigh them, and still would they be sure of their diagnosis, those who seek to analyze the invisible forces buried in the depths of the human soul? For me, they would risk being misled, because, know it well, no human being can probe the conscience of his fellow man. This conscience is visible in its great depths only for the Creator who is omniscient, and, consequently, men cannot judge their similar with knowledge of cause, because the causes which generated the evil, of which went guilty this man escapes them. They do not know them, since they have not studied them, and had they studied them, they would perhaps not understand them.
In the current state of terrestrial civilization, the laws are obsolete and do not meet the needs of Progress and the Emancipation of beings. The death penalty should be abolished, because no creature whatsoever has the right to suppress the existence of another. If God has given life to a being, it is up to him alone to take it away when he sees fit, and he who kills his fellow man is a criminal, both in the individual sense and in the collective sense of the world. word.
If a man has committed a crime, is he still responsible? Have we properly studied what are the motives, the circumstances which led him to commit his crime?
Are we sure that this man has his free will? Was he not influenced by unknown causes beyond his control?
To enlighten, and especially to calm the conscience of the judges, they send them so-called scholars, who, proud of their knowledge, and having heard that science was infallible, and that, consequently, they, possessing this science, are infallible. also, make experiments, based on materialist knowledge, absolutely see only matter, do not conceive, cannot conceive that there are invisible forces, which are all the more formidable, because they elude to our senses; therefore they affirm with imperturbable aplomb that such material effect having been engendered by such material cause, the accused is found guilty, without extenuating circumstances. It is therefore the death penalty that the unfortunate will suffer.
Others, recoiling before the frightening moral responsibility, and their conscience, showing them all the horror of such a punishment, recognize in this unfortunate extenuating circumstances, and condemn him to forced labor.
Are they quite sure, these men who have condemned one of their fellows, that this man is guilty; are they quite sure that they are not convicting an innocent, as unfortunately happens far too often? No, isn't it. Their conscience is disturbed, and despite the appearance of their impassiveness, a reaction occurs in them: it is doubt, it is remorse, it is the voice of conscience which speaks to them and which says to them: Do you have your free will to condemn this man? are you quite sure that you have not received the influence of forces foreign to yours? do you know all the invisible forces? who proves to you that he is innocent? but who proves to you that he is guilty? He will perhaps atone for another. If he is innocent, it is a terrible torture for him and his family. If he is guilty, by what right do you set yourself up as sovereign master of this man's life? Are there no other means, then, of preventing him from doing harm, and above all of trying to inculcate in his conscience repentance, remorse, and to lead him gradually on the road to goodness. Wouldn't that be better, rather than abruptly deleting it. »
This is the voice of an honest man's conscience, but how few hear it, how few understand it, chained by the prejudices of their caste, knowing only the material side of the law. They hide behind their procedure and condemn mechanically, mathematically, as they breathe and as they think.
Current human justice is barbaric. Fortunately, Spiritualism, when it will be known, will improve it, because it no longer meets the needs of the current civilization.
CHAPTER XIII
Willingness.
Willingness! How few men know this formidable force, but also, beneficent, according to the reason for which it is used.
The will is the force of forces, the power of powers. It is she who wants, and because she wants, she can: K Wanting is power. v This superior force is the share of men who have a strong soul, and, as in all that we have seen previously, this force has different degrees and undergoes the influence of environments, always by virtue of the same immutable laws which do, animated beings, conscious or unconscious beings.
The will exists in animals as well as in man, and we daily see men of an iron will fail vis-à-vis that of certain animals. But here, it is the irrational will, the stubbornness; the will must not be confused with stubbornness.
A man who has a strong will, reasons about what he is going to do, he weighs the consequences of his actions. By knowing the causes, he can determine the effects and vice versa. Strong of himself, he imposes his will and makes an intermediary act as he wishes, and despite the resistance of this intermediary.
Stubbornness is not willpower. A stubborn man will claim that such effects are produced by such and such causes. He does not try to understand if the cause generating the effects is rational and logical! No, he superficially sees a reason for this cause, attaches himself to it, becomes one with it and, rightly or wrongly, does not want to budge from it, this man may be difficult to subdue, but he has no will is stubbornness, that is, a fixed idea rooted in an imaginary cause.
We are going to study the psychic physiology of the will.
The will is the most subtle and powerful invisible force in creation; she is mistress of the mental faculties of man. It is the soul, the linchpin of the intellectual forces of man. It is she who directs and supports all the other faculties.
Without the will, man is no more than a distraught wreck, floating according to the passions. Nations are often ruled, and men and animals subdued by this formidable force.
Arrogance should not be confused with willpower. Men who are arrogant possess only a weak will; they content themselves with shouting, making a lot of noise in the orders they give. They have no willpower to influence others and are often made fun of. True strength is easily recognized. The men who possess it govern and control other men without apparent effort, just by the look, the word, the gesture, the dignity of bearing, they will influence their fellow men, just by their presence. It's not a feeling of fear, it's an unconscious feeling of respect. Where do these surprising effects come from? Of the fluidic polarity of the invisible forces, which, being superior in some men, attract and absorb the fluidic effects of other men. The brain, having perceived the fluidic vibrations of the superior will, changes this perception into action, and the individual acts as if it were by his own will, but this will being absorbed by another force superior to his own, he does not absolutely only does what the other individual wants him to do.
These effects are always produced by the law of vibrations, determined by the law of numbers. Many people imagine themselves doing what they want, when they are only doing what others want them to do, and that unconsciously.
Go tell them, you will be ridiculed and yet it is.
No one wants to admit that another person makes them do what they don't want, and yet it shows every day (I'm talking about free people here.)
The will has no limits. She is like the soul, of which she is the most subtle emanation. It can reach to the highest summit of human creatures, and from a humble obscure being to a powerful being. who will subject all his fellows to his will. You have striking examples of this in the history of all peoples. Napoleon, by his extraordinary will, subjugated to his power the most powerful men on earth.
The will is an immeasurable force, which isolated, cannot do much, but once known, studied, appropriated to circumstances by the mass of men, unified for a determined goal, will produce considerable effects, will be able to anticipate events. , even to conjure them, but also it is necessary that this formidable will, unified by the fluidic forces of the human intellectual power, be directed with a laudable goal, with the emancipation of the human race and its progressive evolution towards the unified Perfections of all the universal humanities.
CHAPTER XIV
Findings.
Here are summed up in a few lines the immutable laws of the Supreme Being. These laws are linked together, so as to form an endless chain, a mobile cycle where one can find neither beginning nor end.
This cycle is the whole Universe, and each link of this cycle represents a Unit united to the system. We started from a conventional point: the principle of life. In fact, this principle does not begin anywhere and is found everywhere. Whatever the initial starting point where we find ourselves, we are necessarily brought into contact with the vital source of life, since it is a cycle. All the points, where the links which form this cycle, converge towards a single center, and return from this single center towards the circumference of this cycle: it is the perpetual movement determined by the law of universal attraction and the various secondary laws , inherent in the universal system.
This single center, as we have demonstrated, is the Supreme Being, or universal vital fluid, which is the source of the principle of life, from which flow and where all the forces of nature converge. We have reviewed the transformations of the vital fluid, its relationship with matter, the creation of matter and its main evolutions around a single center.