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CHAPTER XVI
OBJECTIONS AND CRITICISMS
We have responded to many objections regarding the forgetfulness of the past incarnations, but it
remains for us to refute others of a character religious or philosophical, which the churches offer to this
doctrine. They tell us, first of all, that the doctrine is insufficient from the moral viewpoint in opening to man
such vast perspectives in the future, and in leaving to him the possibility of repairing his errors in the lives to
come. It is claimed that vice and indolence are encouraged, and that no stimulant is offered powerful enough to
produce good actions. For these reasons the fear of eternal punishment after death is preferred by the Church.
The theory of eternal suffering was born in the Church (as we have proven in a former work,
Christianity and Spiritism) in order to frighten the wicked. But the menace of Hell, the fear of eternal pain,
efficacious perhaps in the era of blind faith, does not hold the modern mind. It is regarded indeed as an impiety
toward God, which it represents as a cruel Being, punishing His creatures needlessly, without hope of relief. In
its place the doctrine of reincarnation shows the true love of our destinies, and with it the realization of the
progress of justice in the universe. In making known to us the anterior cause of our troubles, it puts an end to
the iniquitous conception of original sin: that is to say, the burdening of humanity entire with Adam’s
weakness. Its moral influence is more profound than that of the childish fables of Hell and Paradise. It offers a
bridle for our passions by showing us the consequence of our present acts on the future in sowing seeds of
sorrow or felicity. It stimulates our efforts toward good by showing us that just in the degree we are culpable,
so will we be unhappy. It is true that this doctrine is inflexible, but it at least proportions the punishment to the
fault, and speaks to us of reparation and hope afterward. The orthodox creed instead imbues us with the idea
that confession and absolution efface sin and prevent man from rectifying his conduct here and preparing
himself carefully for his future Beyond. Another objection offered is, if we are convinced that our evils are
merited, that they are the consequence of a just law, such a belief would have the result of extinguishing all
compassion for others: we would feel less inclined to console and sympathize with our sorrowing fellows. But
modern spirituality teaches us that men are all united by a common fate. The social imperfections from which
we all suffer more or less are the result of collective errors of the past, so each one of us carries his
responsibility and his duty to work for the amelioration of the whole social body.
In their turn, all souls occupy diverse situations, and all must submit to the tests of poverty and riches,
of trouble and sorrow. Before all the miseries of the world selfishness can stand and say, ‘After me the
Deluge.’ It may imagine it will escape the misfortunes of earth and the convulsions of social orders by death,
but reincarnation changes the point of view. It tells us we must come again and submit to these evils which we
now contemplate lightly, because they have not yet affected us. This social environment which we have done
nothing to ameliorate we shall encounter again, and be caught in its maelstrom.
He who crushes others will be crushed in his turn. He who sows discord and hate will suffer its effects.
If you would assure your future work, try now to improve the conditions about you. He who does not seek to
better the collective social centers fails in the law of solidarity. As for evil individuals encountered on life’s
path, it is probable we are placed in their route to enlighten and uplift them. It may be a part of our
development as well as theirs. It is a part of wrong calculation when we neglect the least occasion to render a
service to any soul on earth. ‘Hors la charité, point de salut’, Allan Kardec has said, and it holds the precept
par excellence of moral spiritism. Wherever suffering exists, it should encounter sympathetic hearts ready to
succor and aid. Charity is the most beautiful of virtues: it alone opens access to happy worlds. Many people to
whom life has been rude and difficult are frightened at the prospect of its infinite renewal. This large and
painful ascension across time and worlds fills with terror who in their lassitude have counted upon immediate
repose and happiness after death.
The orthodox conception is certainly more alluring for timid souls and lazy spirits, as it leaves less
work for them to do in order to gain salvation. The vision of destiny through many future lives is, on the
contrary, formidable. It requires a vigorous spirit to contemplate it and find the necessary stimulant to replace
the comfort found in the habit of the confessional. A happiness which must be gained by so much effort alarms
rather than attracts them. Many souls are feeble for the most part, and unconscious of their magnificent future.
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