1. He does not believe in Truth because he starts to prove that lies do not exist — that guilt does not exist — therefore evil does not exist, neither is there misdemeanor nor crime, and therefore no reason for punishment — and everyone can do as he likes. This state of affairs leads to anarchy, rebellion and other evil actions. 2. He does not believe in Virtues: love for his fellow-creatures, moral charity, compassion, justice, faithfulness, sacrifice, idealism and mysticism. And hearing these words, he gives them a wrong meaning: lies and truth — good and evil — love and hate, faithfulness and faithlessness are sufficient equivalents, no disparity between them; they might not even occur, there is no material proof of their existence; these words were introduced by unpractical, ailing people with mental disturbances—nothing in them is of use for the physical body and for life on earth — let us, therefore, enjoy this life to the full, the time is short enough and then we are dead and no longer alive and able to enjoy this life. Such is the way of talking of sophists and materialists. But God has permitted His spirits to reincarnate on earth in a human body and also to reveal the Philosophy of Truth. He has sent them to various peoples on earth — from north to south and from east to west. They are His Apostles of Truth — which appeared among various peoples and under different names, to preach and to repeat truths — long since known — and to spread them among mankind as countermand against sophism and materialism. Whilst in the cosmos, these truths were confined to the treasury of their souls, but once born in a human body and having reached maturity, these truths unfold from their souls, to be spread among the multitudes. People, who think and meditate about truth, reach — according to their spiritual evolution — the conclusion that they are shown two roads of conduct: the one originates from earth, from human phantasm — this one is worldly and physical. The other is spiritual and comes from the cosmos, from the spirit world. This one attends chiefly to spiritual affairs, although it does not neglect the human concerns. It cares for the spiritual life of the spirit, reincarnated and discarnated — for the process of reincarnation and of purification, as well as for evolution, idealism and mysticism. The thinker, having evolved to a certain sphere, meditates about these two roads of conduct. His experiences and the wisdom which he has meanwhile gained, have shown him the fact that the human being consists, not only of a physical body, but harbours a spirit within this body. He has also learned and accepted that life does not stop at the death of his physical body, but perpetuates in the cosmos — that some people are good but others are base — that good and evil, love and hate, truth and lies, compassion and despite, trust and distrust, forgiveness and vengeance, and many other virtues and vices are to be found among human attributes. The human being receives self-determination and travels either the good path or the wrong one. He finds obstacles everywhere and sorrow, conflict and suffering too. Everyone looks for the best road, the road with the least amount of sorrow, of conflict and of suffering. But nobody can be spared, to gain his experience through suffering. He, who avoids fighting at one time, is sure to have to battle at another time. Suffering and fighting are waiting for him, are crashing on him, until perfection is reached and the human spirit has paid for all accumulated Karma and is sufficiently purified to reach a higher spiritual plane. He observes from this higher plane the difference between the light of the earth and the Light of God, and that the earthly light is only a faint glimmer compared with the Light in the cosmos. The light on earth enlightens the human brain and enables the human person to earn his daily bread. The Glorious Light of God shows the spirit — even if incarnated in a human body — the shortest road to atone for his Karma and to gain more wisdom and at last to enjoy Eternal Love and Eternal Bliss. You will find and learn your lessons from this description of the two roads of conduct, which of them you are going — whether the path of sophism and materialism, which serve only worldly affairs, or the path of truth, which is also the path of the Spiritualistic Philosophy, which attends to spiritual needs and improvements and from which springs good results. These two roads of conduct are also two conceptions of life: 1. The struggle for a decent life on earth which excludes any preparations for a future life in Eternity. 2. The struggle to learn to know the human Duality and to discern it — to purify and to evolve as human being and as spirit — to place spiritual gifts such as love, truth, idealism and mysticism. above the needs of the physical body. One person prefers a richer, easier and more careless temporal life which does not in the least develop the spirit. The other cares and longs for a joyful, lofty, sublime life in the cosmos, which enables the spirit to rise to the legion of God's Hosts and to Eternal Bliss.
A hundred years ago, Allan Kardec proclaimed: "A human being, who traces the actual condition of community life is inclined to call this metamorphosis a miracle". And it is really a miracle what spiritualism is able to achieve and must achieve, because this is the Will of God. And Allan Kardec's parole is: "No Salvation without Charity". Society should show this parole on its banner and people should arrange their lives accordingly, instead of the usual understanding: "Well organized charity begins at home", which changes everything. It is only necessary to realise and to accept it. You know that "Charity" has a wide meaning. There is "Charity in thoughts, in words and in actions". It is not enough just to give a few alms. A person is charitable in thoughts when he is tolerant towards other people's shortcomings — charitable in words when he does not spread false talk and gossip about his fellow-being — charitable in actions when he helps his neighbour in difficulties, as well as he is able. The pauper, who shares his last crust of bread with a still poorer stranger, is more charitable and more blessed in the eyes of God, than he, who gives of his abundance without going short himself. A person, who harbours feelings of hate towards his fellow-beings, feelings of intolerance, jealousy or envy, suffers from lack of charity. Charity is the opposite to egoism — the one is rejection of individuality — the other one is the accentuation of individuality. The first one says: "First you and then I" — whereas the second one says; "First for me and then for you, if there are any leftovers". The first one is doing the words of the Christ: "Do to others, as you want others to behave towards you". This should apply, without any exceptions, to all circumstances of human life. You have to admit that, if every member of the human community would always act according to this principle, there would be very few differences and disappointments. Difficulties start when two people live together — if they want to live in harmony, they have to make mutual allowances and concessions. The more people, the more difficulties and the more reason for mutual concessions. Closed groups or circles are under mutual obligations; besides the obligations towards individuals, there are those of town to town, province to province, country to country. These obligations can be either egoistic or benevolent, because national egoism is very generally spread. From the egoistic point of view, personal affairs have always precedence. Everyone fights for himself and regards his fellow-man as a danger — as somebody who wants to exploit him, or else of whom he himself could take advantage; the one tries to outwit the other and the slyest and most cunning one is the winner. And — sad to say — society is always the winner. Thus two main parties result: exploiter and victim — and these incessant antagonisms are the cause of making life on earth a life of hellish torment. Replace egoism by charity and everything is immediately changed. Nobody dreams of harming his neighbour, nobody harbours hate and envy, and people live in peace instead of fighting, and help one another. Charity replaces egoism and all social institutions are based on the principle: solidarity and mutual service — nd the stronger one protects the weaker instead of exploiting him. These are Allan Kardec's opinions on charity and egoism. His philosophy was rather daring at a time when the memory of the inquisition was still strong in the hearts of the public and it was also the time when the French kings declared themselves to be "the State" thus presenting to their subjects a model type of egoism and exploitation — and afterwards came the French Revolution, this bloody revolution where one dictatorship was replaced by the next one — all of them with the war-cry: "Fraternity and liberty". Allan Kardec neither defended nor condemned the revolution or the behavior of the French kings. His purpose and aim were not of this world, not to serve some mundane speculations; his goal was to help people to live better spiritual lives and to lead them to a life of peace and love. About a hundred years have passed since the passing of Allan Kardec. He established the Spiritualistic Philosophy and brought a fresh impulse to spiritualism and to its followers. He also asked that attention be drawn to his declaration that others would come after him with more ability than he had to further and to stand up for the Spiritualistic Philosophy. This corresponds with the declaration of Jesus — that after He has left the earth—the Spirit of Truth will come to explain and to elucidate the parabolic teachings of the Christ, Allan Kardec was not the incarnated Spirit of Truth. The Spirit of Truth is a Spirit and manifests us Spirit only, but is not incarnated in a human body, and manifests as Spirit to true Spiritualists. The Christ revealed the coming of the Spirit of Truth — Allan Kardec prepared for this coming. He received many revelations from the Spirit of Truth, which taught him much about the unknown and gave him many explanations and enlightenments about the future and the teachings of the Christ in His various reincarnations on earth in a human body. The Spirit of Truth moves now — as Spirit — at your time on earth and — since the passing of Allan Kardec in 1868 — Spiritualism and the Spiritualistic Philosophy have made rapid progress and imparted new revelations, which mankind was unable to understand a hundred years ago. The works of Allan Kardec were already revelations of the Spirit of Truth. What are these revelations? 1. The Duality of the human being — the spirit and the physical body. 2. Eternal Life for every spirit of good will and good intentions, and the inexorable repulsion of apostate, incorrigible and infernal spirits. 3. The possession of the Atom of God in the human spirit. 4. The Laws of Creation, of purification and evolution. 5. The right of self-determination of the human spirit, etc. Allan Kardec has explained many revelations of the Christ; he has also revealed the existence of spirits; he has spread moral laws among people and has shown them the path which they have to follow, if they want eternal life and eternal bliss — the path of love, charity and forgiveness. But generation after generation arise — ever and anon spirits reincarnate on earth which are still low and ignorant of the Laws of God, and again and again highly evolved spirits are born which are able to understand and willing to accept Divine Truths — and ancient revelations repeated for new generations and new revelations are given for those to listen to and accept, viz.: 1. The human duality is a fact, accepted by religions, creeds, philosophy and many scientists. It is true that not all scientists agree with all given revelations. School teaching gives a good understanding in material and physical affairs, but it brings no spiritual evolution. The spirit is neither the human brain nor human understanding, but is something special for the use of human beings, which is not yet active in primitive spirits, which incarnate for the first time in a human body. A primitive human spirit does not understand this theory and is not able to grasp it. He is attracted by material matters only, because the physical is — inasmuch as his mind develops — stronger than the spirit which manifests for the first time. The Atom of God is little developed in such a spirit which has still to undergo many reincarnations in a human body and many returns into the cosmos where it is more and more influenced by the spiritworld. He is, during his life on earth as a human being, ignorant of the fact that he is a spirit which is temporarily reincarnated in a human body for a certain mission — and that the human being is thus a Duality. 2. Eternal life of spirits of good will is also a fact, just as the expulsion of low, incorrigible and apostate spirits. The Creator bestowed the right to self-determination upon all human spirits. The spirit has to face many great problems during its manifold reincarnations in a human body. It is under the influence of good and evil — it has to decide. The more primitive the spirit, the more powerless it is and the more influenced by his human hood. This human hood has earthly desires and gives rein to these desires. The spirit is only able to distinguish between good and evil after many experiences. It gains strength through many reincarnations and then starts to keep the physical body in check. It is always the spirit which decides which path to choose. A spirit with good intentions chooses the upward path, then starts to improve and to evolve. A stubborn and egoistic spirit chooses the path of evil and, if it proceeds on this path and does not change to the upward path, it works its own undoing and annihilation. 3. The existence of the Atom of God in the human spirit is also true, because this Atom keeps the spirit in contact with the spiritworld. The Atom of God is the reason, the understanding, which the human spirit receives and which can develop to a symbol of love, goodness and charity. The human spirit now sheds slowly, but surely, all vices and shortcomings, and, thus cleansed, it develops admiration and ecstasy for all things beautiful, and this leads to aestheticism and encourages the spirit to evolve and to become an idealist and a mystic, believes in the Eternal Love of God and Eternal Life and Eternal Bliss in the Universe. The growth of the Atom of God develops evenly to the evolution of the spirit. , 4. The Laws of Creation, of Karma and of Evolution are no mere idle talk. God has, true to His Laws, given life to the earth and to everything on earth. If the human spirit wants to reach the Light of God, the human being must exercise morale — he must learn to apply the Laws of Morale, Ouray and Compassion. He must learn to understand that for all the evil he does his neighbors, he himself has to pay by suffering mental agonies — that to receive forgiveness for his evil doings is not sufficient, but that deepest remorse and atonement are the remittance for evil deeds. Remorse and atonement, acquisition of virtues, shedding of vices are Laws of Creation — are the supposition for purification and evolution. 5. God, the Creator, in His Infinite Kindness and Compassion, gives every human spirit the right of self-determination. Anybody who fails cannot blame the Creator for his fall and his destruction. The ascent or decline of everyone is of his own free will and depends entirely on the human spirit himself. These five points include all the new revelations since the coming of Allan Kardec. God's spirits always repeat old revelations but, at the same time, reveal new ones, and make the incarnated human spirit understand how much more important it is to gain wisdom; which he takes with him to the cosmos; than to struggle for material possessions and physical joys and pleasure, which are delectable during life on earth, but are of no help for the advance of the spirit. All people should give thanks to God for the valuable revelations which Allan Kardec gave us and for those revelations which were given us even after his time.
Allan Kardec (alias Dr. H. L. Rivail), in one of his many lectures, declared that "Spiritualism is founded on facts", viz.: "The fact that it agrees with common sense and with logic. This fact provides for the spiritualistic doctrine a characteristic positiveness which adapts itself very well with our present times. Material- ism has undermined all belief and thus all foundation and also the necessary existence of morale. This removes the base, on which society is built, whilst egoism and egotism come to the fore". "A person, who now ponders on the results of these conditions, sees an abyss, sees the bottomless pit — and it is then and there, that spiritualism comes into its own. Spiritualism tells the
materialist: you cannot go further because here are the facts to make you realise the wrongness of your actions and your conduct. Materialism wants to support community-life when it means: we live in the present time — there is no future. Spiritualism raises society with the explanation: present times are nothing, it is the future that counts." "And this is the truth — 1. because spiritualism meets with the instinctive urge of the human being to know something about his future, after the life on earth has ended. 2. because spiritualism shows people this future in such a clear way that they are able to understand it. 3. because the conviction and the prospect of a future life enables them to bear their earthly life and its suffering with more patience and better understanding. 4. because these sufferings are justified and can be explained on account of the manifold lives of the spirit; they are therefore accepted without comment, instead of blaming Providence. 5. because a person is happy to know that he has not lost his loved ones, that they watch him and are often near him. 6. because all spiritual counsel is intended to improve people." Materialism pleads: "Destruction after the death of the body". Spiritualism pleads: "Eternal Bliss". All these interpretations were given by Allan Kardec during the nineteenth century. Let there be a short survey: To do this properly, you have to examine the underlying principles of the spiritualistic philosophy, and to consider the doctrine of Allan Kardec, where he says: "To be born — to die — to reincarnate — this is the law." With these words he wanted to express this meaning: the human spirit is in his initial stages, primitive and under the influence of the physical, earthly matter of evil and vice. This spirit returns to the earth in another human body many times — often a hundred times — to give his spiritual brothers a chance, also to be reborn for improvement and evolution. Each reincarnation leads to more experience, more knowledge of mankind, but also to contacts with good and evil. The spirit is — during its first incarnations in a human body — under the earthly influence; it is overwhelmed by physical wishes, by luxury and possessions and also by the enjoyments received through evil influences. It is still unaware of .spiritual delights, feels no emotions for beauty and aesthetics, no ecstasies, no idealism, and is far from mysticism. The human being draws his pleasures from evil sources — is envious of the possessions belonging to his neighbour — and tries to get hold of them on the sly, by theft, and even by murder. The life of a human being in his first incarnations is closer to a wild beast than to a human being, who is supposed to be gifted with reason. But he gains experiences and, after repeated incarnations in a human body, the struggle for his daily life, sorrow and all kinds of suffering have influenced him. He slowly acquires the conviction that a life exists which is far better than his own. He learns to differentiate between good and evil — his reason develops — he finds out what is just and what is unjust, but he still regards himself and his affairs to be the central point and of chief importance. Later still, love starts to develop in him, but this love is at first only of himself. He is still an egoist and has exclusively his own interests at heart, his own self-complacency and self-satisfaction, he is ever filled with haughtiness and self-glorification. Anyhow, the process of his evolution has started — although he succumbs often enough to evil temptations and yields to physical covetousness in his greed for worldly possessions. The result of these evil aberrations is remorse, self-reproach and spiritual suffering. Since he has now learned what suffering means, he begins to understand the sufferings of his fellow-men. Sympathy for other people's suffering is the beginning of love for one's neighbors. Afterwards more virtues appear: helpfulness, the wish to help those who are in need of help, and thus he cultivates fraternity and love for his fellow-beings. New reincarnations follow. He has forgotten his previous lives on earth, but they are kept in his subconscious mind as some vague remembrances. His former virtues come to the fore and he develops greater love for beauty and sublimity; not only love for aesthetic forms and tunes, but also for moral and ethical values. His duality is now firmly established: the desires of his human-hood and the longings of his spirit hood. Both, human being and spirit look for improvement — the human part struggles for social position — the spirit wants to purify and to atone for previous evil deeds — and wants evolution to higher spiritual spheres. Both of them benefit by experiences, which let him gain wisdom. This wisdom is practical philosophy, morale and virtues, and has not much connection with school knowledge. The school might perhaps mention it, if the teacher himself has reached a high standard, which probably is a rare exception. Spiritual wisdom is a Divine Gift, which the human spirit acquires only after hard struggling, suffering and experiences — during many incarnations. School learning helps to give a person the opportunity to social advancement. Spiritual wisdom determines the spiritual plane of evolution and therewith the sphere of his spiritual home. School learning is a necessity, calculated for the life on earth, on a physical planet — this is so on account of the physical, temporal lives of human beings. Experiences and wisdom are preparing for life in the Eternal Cosmos, in the spiritworld and therewith for the future life. You will understand now why the materialists maintain the present to be the be-all and end-all of life and existence; and you will understand as well why Allan Kardec alleges: "The present is nothing — the future, after all, is everything! " Why is the present nothing, what is the meaning thereof? The present is nothing, if seen from out of the cosmos. It is just a pin-prick in the life of the spirit which has reached perfection and eternal bliss, Life on earth seems to be very long when it lies in front of you — when it has still to be built up. Life seems to last long in days of sorrow, anxiety and suffering. Days and nights crawl along — lazy and slow. But in old age — when the hair is white and the legs are stiff — life seems to have passed rather quickly. It appears like a short journey with many a stumbling-block, and is now nearly ended. Materialism and spiritualism played a vital part during all this journey, and the traveler was influenced by good and evil. Life on earth grew more serious and the spiritual responsibility increased with each new reincarnation of the human spirit. There are spirits, which realised fully the responsibility of their existence, which return to the cosmos with peaceful minds and need not reproach themselves for previous shortcomings. And there are other spirits which lived a miserable life, full of suffering and which — before they leave life behind — make one or two slips, or commit an evil action, the supposition being, that after the death of the human body everything is finished — and do not realize that they have to take their suffering with them into the spirit-world. The one is probably without obligation, to return to earth for a new reincarnation for further evolution; but the other is unfortunate and has to be reborn after some time to try again to purify and to evolve to higher spheres by new experiences and atonement. You will easily understand from the explanations given above. what Allan Kardec intended to convey with these words: materialism and spiritualism. There are people in your own day, just as in the nineteenth century, who take the word "materialism" to express that people have to earn their living by "material means". They maintain that everyone on earth is a materialist, because everyone has to earn his livelihood, thanks to material matter, therefore — directly or indirectly — everyone depends on this physical matter. They go even further and maintain that every human being should be eager to arrange his life as prosperously as he possibly can — because we live on earth now and afterwards everything ceases to be. All this is materialism. Spiritualism gives us true evidence that the "deceased" people are actually alive and able to keep in contact with human beings on earth — and that these spirits also give us evidence that those, which are now living in the cosmos, keep their personal attributes and qualities and show this in their way of speaking — that their character and their behavior have not changed. Every person has his individuality and his personal, specific character and keeps it, on earth as well as in the cosmos. But good and evil confront one another everywhere, on earth and also in the cosmos. The good spirits want to convince the evil ones that they can become good and that they — then being of good intentions — will be able to evolve and to reach Life Eternal — whereas the base spirits try — by use of lies and snares — to undermine the characters of the good ones. Hence, there are on earth "false prophets" — "wolves in sheepskins", who try to mislead reincarnated human spirits. They spread materialistic doctrines which abnegate all spiritual teachings. They cling to this present life and reject all notions of religious and a spiritualistic development. Allan Kardec came to make the world acquainted with the danger of materialism, which destroys the truth and tries to demolish all achievements. Spiritual and spiritualistic life is imperishable, inviolable and eternal. Materialistic life is transitory, temporal and bound to disappear.