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

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THE SPIRITS’ BOOK
millions, recruits these only among the ignorant? The phenomena on which it is based are so
extraordinary that we admit the reasonableness of doubt in regard to them; but what is not
admissible is the pretension of certain sceptics to a monopoly of common sense, and the
unceremonious way in which, regardless of the moral worth of their adversaries, they tax all
who are not of their opinion with infatuation or stupidity. For the affirmation of enlightened
persons who have, for a long time, seen, studied, and meditated any matter, is always, if not a
proof, at least a presumption in its favour, since it has been able to fix the attention of men of
mark, having no interest in propagating an error, nor time to waste upon worthless trifles.
X
Among the objections brought forward by our opponents are some which are more specious,
at least in appearance, because they are made by thoughtful minds.
One of these objections is prompted by the fact that the language of spirits does not always
seem worthy of the elevation we attribute to beings beyond the pale of humanity. But, if the
objector will take the trouble to look at the doctrinal summary we have given above, lie will
see that the spirits themselves inform us that they are not equals, either in knowledge or in
moral qualities, that we are not to accept everything said by spirits as literal truth, and that we
must judge for ourselves of the value of their statements. Assuredly, those who infer from this
fact that we have to deal only with maleficent beings, whose sole occupation is to deceive us,
have no acquaintance with the communications obtained in the centres habitually frequented
by spirits of superior advancement, or they could not entertain such an opinion. It is
regrettable that they should have chanced to see only the worst side of the spirit-world, for we
will not suppose that their sympathies attract evil, gross, or lying spirits, rather than good
ones. We will merely suggest that, in some cases, the inquirers may not be so thoroughly
principled in goodness as to repel evil, and that, taking advantage of their curiosity in regard
to them, imperfect spirits make use of the opening thus afforded to come about them, while
those of a higher order withdraw from them.
To judge the question of spirits by these facts would be as little reasonable as to judge of the
character of a people by the sayings and doings of a party of wild or disreputable fellows,