Allan Kardec-THE Spirit's Book_ The Principles of Spiritist Doctrine (1989)

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THE SPIRITS’ BOOK
minds; but they present this dogma under an aspect which is more rational, more conformable
with the natural law of progress, and more in harmony with the wisdom of the Creator,
through the stripping away of accessories added to it by superstition. A circumstance worthy
of notice is the fact that it is not in this book alone that the doctrine in question has been
inculcated by them of late years; for, even before its publication, numerous communications
of a similar nature had already been obtained in various countries, and their number has since
been greatly increased.
It may here be asked, why it is that the statements of all spirits are not in unison in regard to
this subject? To this question we shall recur elsewhere.
Let us, for the present, examine the matter from another point of view, entirely irrespective of
any assumed declarations of spirits in regard to it. Let us put the latter entirely aside for the
moment; let us suppose them to have made no statement whatever in regard to it; let us even
suppose the very existence of spirits not to have been surmised. Placing ourselves a moment
on neutral ground, and admitting, as equally possible, the hypotheses of the plurality and of
the unity of corporeal existences, let us see which of these hypotheses is most in harmony
with the dictates of reason and with the requirements of our own interest.
There are persons who reject the idea of reincarnation simply because they do not like it,
declaring that their present existence has been quite enough for them, and that they have no
wish to recommence a similar one. Of such persons we would merely inquire whether they
suppose that God has consulted their wishes and opinions in regulating the universe ? Either
the law of reincarnation exists, or it does not exist. If it exists, no matter how displeasing it
may be to them, they will be compelled to submit to it; for God will not ask their permission
to enforce it. It is as though a sick man should say, "I have suffered enough today; I do not
chose to suffer-to-morrow." No matter what may be his unwillingness to suffer, he will
nevertheless be obliged to go on suffering, not only on the morrow, but day after day, until he
is cured. In like manner, if it be their destiny to live again corporeally, they will thus live
again, they will be reincarnated. In vain will they rebel against necessity, like a child refusing
to go to school, or a condemned criminal refusing to go to prison. They will be compelled to
submit to their fate, no matter how unwilling they may be to do so. Such objections are too
puerile