This opinion, however, has not been derived from spiritistic communications: I think these have an origin other than that given them by Allan Kardec’s disciples.
Naturally I am only speaking of my own personal experience; I do not permit myself to pronounce as erroneous those convictions based upon facts not seen by myself. Therefore I do not wish to say that spiritists are always the victims of delusion; I can only say that the messages, received by me and purporting to come from the other side of the grave, have seemed to me to emanate from a different source.
At the same time, to be exact and sincere I ought to add that, if my conviction has not been won, I have observed in one or two circumstances certain facts which have left me most perplexed.
Unfortunately for spiritism, an objection, which seems to me irrefutable, can be made to the spirits’ teaching. In all parts of Europe, the ‘spirits’ vouch for reincarnation. Often they indicate the moment they are going to reappear in a human body; and they relate still more readily the past avatars of their followers. On the contrary, in England the spirits assure us that there is no reincarnation. The contradiction is formal, positive, and irreconcilable. Those who are inclined to doubt the correctness of what I affirm have only to glance through and compare the writings of English and French spiritists; for example, those of Allan Kardec, Denys, Delanne, and those of Stainton-Moses. How are we to form an opinion worthy of acceptance? Who speak the truth? European spirits or Anglo-Saxon spirits? Probably spiritistic messages do not emanate from very well-informed witnesses. Such is the conclusion arrived at by Aksakoff, one of the cleverest and most enlightened of spiritists. He himself acknowledges that one is never certain of the identity of the communicating intelligence at a spiritistic sitting.
Although I do not share the views of occultists, theosophists, and spiritists, I can indeed say that their groups—at least those which I have frequented—are composed of people worthy, sincere, and convinced. Occultists and theosophists devote themselves perhaps more particularly to the development of those mysterious faculties which, according to them, exist in man, while spiritists are more inclined to call forth communications from their spirit friends, but the anxious care of one and all is the moral development of their groups.
Solicitude for the ethical culture of humanity is characteristic of these mystic groups. Occultism and theosophy draw their recruits more especially from intellectual centres; the circle of spiritism is much wider. The simplicity of its teachings and methods attracts those who shrink before the personal edification of a creed: for it is a painful undertaking and a heavy task for each individual to form his own philosophy. It is more convenient to accept indications which are already made, and to believe affirmations which are—in appearance—sincere and well informed. Long centuries of religious discipline have accustomed the human mind to certain acts of faith, and to shun all free discussion, as soon as there is any question of future destinies. It is difficult to shake off this atavism.
This is what makes the success of spiritism; it comes at its appointed time, and supplies a wide-felt need.
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The psychological condition of society to-day is of an extremely perturbed nature, as slight reflection will suffice to show. Much has been said of the conflict between science and religion, but the truth has not yet been sounded. It is no ordinary conflict which is now taking place between science and revelation: it is a life-and-death struggle. And it is easy to foresee which side will succumb.
It even seems as though the final death-struggles of Christian dogma had already set in. What man, sincere and unbiased in his opinions, could repeat to-day the famous credo quia absurdum? Are we not insulting the Divinity—if He exists—when we refuse to make use of His most precious gifts? when we abstain from applying the full force of our intelligence and reason to the examination of our destiny and our duties to ourselves and to others?