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

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ALLAN KARDEC
to deserve a more serious examination. Let us say, however, for the consolation of those who
urge them, that the spiritist doctrine of reincarnation is by no means so terrible as they
imagine it to be; that the conditions of their next existence depend on them-selves, and will
be happy or unhappy according to the deeds done by them in this present life; and that they
may even, by their action in this life, raise themselves above the danger of falling again into
the mire of expiation.
We take it for granted that those whom we are addressing believe in some sort of future after
death, and that they do not look forward either to annihilation or to a drowning of their soul in
a universal whole, without individuality, like so many drops of rain in the ocean; which
comes to much the same thing. But, if you believe in a future state of existence, you probably
do not suppose that it will be the same for all; for, in that case, where would be the utility of
doing right ? Why should men place any restraint upon themselves? Why should they not
satisfy all their passions, all their desires, even at the expense of the rest of the world, if the
result is to be the same in all cases ? On the contrary, you no doubt believe that our future
will be more or less happy according to what we have done in our present life; and you have
doubtless the desire to be as happy as possible in the future to which you look forward, since
it will be for all eternity! Do you, perchance, consider yourself to be one of the most excellent
of those who have ever existed upon the earth, and therefore entitled to supreme felicity ? No.
You admit, then, that there are some who are better than you, and who have consequently a
right to a higher place, although you do not deserve to be classed among the reprobate. Place
yourself, then, in thought, for a moment, in the medium condition which, according to your
own admission, will properly be yours, and suppose that some one comes to you and says,
"You suffer; you are not so happy as you might be; and meanwhile you see others in the
enjoyment of unmixed happiness. Would you like to exchange your position for theirs?"
"Undoubtedly, I should," you reply; "what must I do to bring about such a result?"
"Something very simple; you have only to begin again what you have done badly, and try to
do it better." Would you hesitate to accept the offer, even at the cost of several existences of
trial ?
Let us take another illustration, still more prosaic. Suppose that someone comes to a man
who, though not in a state of absolute