My kingdom is not of this world The future life, Joana dArc, 02/ 12/ 2014.

Theme: The future Life.

Source: The gospel according to Spiritism, II: 1 to 3.

1. Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the king of the
Jews? Jesus answered, My Kingdom is not of this world. If my Kingdom were of this world, then would my servants
fight, that I should not be delivered to the Jews: but now is my Kingdom not from hence.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end
was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the
truth heareth my voice (John, 18: 33, 36 & 37).
***
THE FUTURE LIFE
2. With these words Jesus clearly refers to a future life, which He presents in all circumstances as the goal which
humanity must reach and which should constitute Man's greatest preoccupation here on Earth. All of his maxims refer
to this great principle. Indeed, without a future life there would be no reason to have the majority of these moral
precepts. This is why those who do not believe in a future life cannot understand or think the matter foolish, because
they imagine that Jesus was only speaking of the present life.
This doctrine can therefore be considered as the basis of Christs teaching. Therefore it has been placed as the
first item in this work. It must be the point to be most closely looked at, as it is the only one that justifies the anomalies
and irregularities of earthly life and also shows itself to be in accordance with the justice of God.
***
3. The Jews had only very vague ideas about the future life. They believed in angels, whom they considered to
be privileged beings of the creation; they did not know, however, that men and women could one day become angels
and so participate in the same happiness. According to them the observance of God's Law would bring worldly
recompense, the supremacy of their nation and victory over their enemies. The public calamities and downfalls were a
punishment for disobedience to these laws. Moses could say no more than this to those who were mostly shepherds or
ignorant people who needed to be touched, before anything else, by worldly things. Later, Jesus revealed that there
existed another world where God's justice follows its course. This is the world He promises to all those who obey the
commandments of God and where the good find recompense. This is His kingdom, where He will be found in all His
glory and to which He returned when He left Earth.
However, when adapting His teachings to the conditions of humanity at that time, Jesus did not consider it
convenient to give them all the truth, for He saw they would only be dazzled by it and unable to understand. So He
limited Himself, in a manner of speaking, to the presentation of a future life as a principle, as a natural law whose
action no one could escape. Therefore every Christian firm]y believes in a future life. But the idea that many bold is still
vague, incomplete, and because of this, quite false on various points. For the majority of people it is nothing more than
a belief, void of absolute certainty, so this is why there are doubts and even incredulity.
Spiritism has come to complete this point, as well as many others touched an by the teachings of Christ, now
that Man is sufficiently mature as to be able to learn the truth. With Spiritism a future life is no longer an article of faith,
a mere hypothesis, but becomes a material reality as facts demonstrate, because those who have described it to us
have all been eye witnesses, so that not only is doubt no longer possible, but also anyone of whatever intelligence is
able to get an idea of its many varied aspects, in the same way that we can imagine what a country we have never
visited is like by reading a detailed description of it. But this description of the future life is circumstantiated to such an
extent, the conditions of existence for those who reside there, be they happy or unhappy, are so rational that we are
bound to agree that it could not be otherwise, that it represents the true justice of God.

*******
CONSIDERATIONS:
Spiritism has brought us the rationed faith, real faith of the natural laws and of the plans of God for us, little by
little God goes on revealing his Will for us, Abraham brought the notion that there is only one God, Moses brought the
moral notion before God and our next bringing us the ten commandments, Jesus came to develop in us in the notion
that we are of an immortal spirit and in the moral development encouraging us in the moral/spiritual perfection
teaching and giving example and with his Gospel moral ethics in the natural Gods morals saying:

Matthew, VI:
1] Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

[2] Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they
may have glory of men. Verily I say unto you, They have their reward.
[3] But when thou doest alms, let not thy left hand know what thy right hand doeth:
[4] That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
[5] And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets,
that they may be seen of men. Verily I say unto you, They have their reward.
[6] But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which
seeth in secret shall reward thee openly.
[7] But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
[8] Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
[9] After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
[10] Thy kingdom come. Thy will be done in earth, as it is in heaven.
[11] Give us this day our daily bread.
[12] And forgive us our debts, as we forgive our debtors.
[13] And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
[14] For if ye forgive men their trespasses, your heavenly Father will also forgive you:
[15] But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
[16] Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast.
Verily I say unto you, They have their reward.
[17] But thou, when thou fastest, anoint thine head, and wash thy face;
[18] That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
[19] Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
[20] But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
[21] For where your treasure is, there will your heart be also.
[22] The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
[23] But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
[24] No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye
cannot serve God and mammon.
[25] Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is
not the life more than meat, and the body than raiment?
[26] Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not
much better than they?
[27] Which of you by taking thought can add one cubit unto his stature?
[28] And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
[29] And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
[30] Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye
of little faith?
[31] Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
[32] (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
[33] But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
[34] Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

***
Matthew, VII:
[1] Judge not, that ye be not judged.
[2] For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
[3] And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
[4] Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
[5] Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
[6] Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and
rend you.
[7] Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
[8] For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
[9] Or what man is there of you, whom if his son ask bread, will he give him a stone?
[10] Or if he ask a fish, will he give him a serpent?
[11] If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to
them that ask him?
[12] Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
[13] Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
[14] Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
[15] Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
[16] Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
[17] Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
[18] A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
[19] Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
[20] Wherefore by their fruits ye shall know them.
[21] Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
[22] Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done
many wonderful works?
[23] And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
[24] Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
[25] And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
[26] And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the
sand:
[27] And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
[28] And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

[29] For he taught them as one having authority, and not as the scribes.

***
Marcos XI:...
22] And Jesus answering saith unto them, Have faith in God.
[23] For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in
his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.
[24] Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
[25] And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
[26] But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

***
Luke, VI:
[27] But I say unto you which hear, Love your enemies, do good to them which hate you,
[28] Bless them that curse you, and pray for them which despitefully use you.
[29] And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
[30] Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
[31] And as ye would that men should do to you, do ye also to them likewise.
[32] For if ye love them which love you, what thank have ye? for sinners also love those that love them.
[33] And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
[34] And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
[35] But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the
Highest: for he is kind unto the unthankful and to the evil.
[36] Be ye therefore merciful, as your Father also is merciful.
[37] Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
[38] Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For
with the same measure that ye mete withal it shall be measured to you again.
[39] And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
[40] The disciple is not above his master: but every one that is perfect shall be as his master.
[41] And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
[42] Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is
in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy
brother's eye.
[43] For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
[44] For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
[45] A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth
forth that which is evil: for of the abundance of the heart his mouth speaketh.
[46] And why call ye me, Lord, Lord, and do not the things which I say?
[47] Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
[48] He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat
vehemently upon that house, and could not shake it: for it was founded upon a rock.
[49] But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat
vehemently, and immediately it fell; and the ruin of that house was great.

***
John, XV:
10] If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
[11] These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
[12] This is my commandment, That ye love one another, as I have loved you.
[13] Greater love hath no man than this, that a man lay down his life for his friends.
[14] Ye are my friends, if ye do whatsoever I command you.
[15] Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard
of my Father I have made known unto you.
[16] Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that
whatsoever ye shall ask of the Father in my name, he may give it you.
[17] These things I command you, that ye love one another.
[18] If the world hate you, ye know that it hated me before it hated you.
[19] If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the
world hateth you.
[20] Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if
they have kept my saying, they will keep yours also.
[21] But all these things will they do unto you for my name's sake, because they know not him that sent me.
[22] If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
[23] He that hateth me hateth my Father also.

********
Love unites all religions, sciences or philosophies, because God is Love.
The doctrine which Jesus brought from the Father who sent him was the doctrine of love , (John, VII: 16-29) In
love all laws are accomplished, regarding that God is Love. He who lives in love lives within the laws of God, be them
the morals or be them the naturals, but we have difficulty in loving, because our nature difficult us, even so there are
many who succeed to love in the most natural way, how can that be ? (Spirits book, Q. 361 vide spiritual degrees Q. 100-106)
By the Spiritist doctrine we understand the reason with the explanation that God created us Simple and
ignorant, (Spirits book, Q115-121) and that we only evolve little by little and have progress, hence the doctrine encourages
us to make efforts to overcome our inferiorities, not that the spiritist doctrine brings another moral, since the spiritist

doctrine is the one of Jesus, (Spirits book, Q. 625) the case is we are in various moral degrees, but the effort to love
covers every degree and in love we all ascend to more evolving degrees in the love which Jesus asked to us to act,
that is: That we should love one another.
Hence we have responsibilities to make self-efforts to love, because the vicissitudes of this life of tests and
expiations (Spirits Book, Q. 260a) difficult us pulling us to selfishness, to pride, first for me, I want, I demand, I am the one
that knows, be it as I want, we have preconcepts, we have superstitions, and so on.
And we accommodate ourselves we do not want to change ourselves, we accommodate in traditions, customs,
habitudes, vices, fanatics etc Hence Spiritism is showing better ways with proofs of the immortality of our soul
suggesting that by our effort we gain a better and better future in the progress of our soul, that God is God of the living
(Matthew, XXII:32), with the proofs which the spirits give us saying: Oh it is me, I was a man as you are I am alive and not
dead, life goes on and God gives us: Reincarnations as many as necessary, ( Spirits Book, Q.169) to reach up spiritual
happiness, that at each task-test in reincarnation when disincarnating one finds out to be more and more happy.
The ascension to God is continuous and in the future eternities we will be as Jesus pure Spirits, therefore we
should believe that the best way to ascension is Love. And Jesus explained that all laws and prophets are reduced in:
To love God above all things and our neighbor as ourselves, On contrary of love the results are catastrophic and can
be of sufferings, because there are the laws of causes and effects , (The Gospel acc, to Spiritism, V: 4-10) which do
reprehend offenders, brings back repetitions for adjustment, for rehabilitation and the journey to happiness heart long
desired becomes long delayed, suffered, full of anxiety and anguish, However, it is not of the Will of God for anyone to
be lost, but to come to repentance.(When we repent we bring readjustments to our life, our life is transformed in us outwardly)
To love, that is the salvation for our future with merits which outreaches this very present life, in reflecting that
although the Catholic Church say: Without the Church there is no salvation; meaning so certainly to say that She is
bearer of the spiritual law acquaintances, nevertheless Spiritism humbly explains that: Without charity there is no
salvation,, (The Gospel acc, to Spiritism, XV: 10), now, as charity is love it is obvious that being it so, that it is charity which
brings salvation, because only love constructs, only love elevates man up to God and accordance to Jesus the laws
and the prophets are reduced to love, henceforth it is to love God with all our heart and our neighbor as ourselves, it
is not a dealing of the salvation of sins acquired by Adam and Eve, but our own, because the father will not pay for the
sins of the son, nor the son for the ones of the father , (Deuteronomy, XXIV: 16), in a certain manner it is everyone for
himself, for it is: To each one according to his works, (Matthew, XVI: 27), Yes, we would like the case to be different, that
we would go to Heaven gracefully, even so in a certain manner it is facilitated to us, because God has sent us Jesus,
(John, III: 16), who in part explained us that it is not so likely: It is to each one according to his own works, which means
our own merits. And God has also permitted the Superior Spirits to bring the Third Revelation (John, XVI: 12-14),who in
part gives us details of the future life, reminding us that this present life carries consequences good or evil to oneself
towards the beyond accordingly to our living in the material world.
The book of Allan Kardec, Heaven and Earth brings us light about that.
*********

Let us appreciate in the book Heaven & Hell, 1st part, chapter, III: Items, 5 to 8:
5. With the aid of the knowledge thus derived, we have ascertained that man is a compound being, consisting
of a body and a spirit; that the spirit is the principal element of this compound existence, its reasoning and intelligent
element; that the body is merely a material envelope which is temporarily assumed by the spirit for the accomplishment
of his mission upon the earth and the execution of the labors that are necessary for his advancement. The body, worn
out, is destroyed, and the spirit outlives its destruction. Without the spirit, the body is only a mass of inert matter, like an
instrument deprived of the arm that made it act. Without the body, the spirit is still itself; that is to say, the essential
element of the compound being called man, viz., life and intelligence. On quitting his material envelope the spirit
returns to the spirit-world, which he had quitted in order to incarnate himself in a corporeal body. There is, then, the
corporeal world, composed of spirits incarnated in corporeal bodies, and the spirit world, composed of spirits who have
put off their corporeal body. The beings of the corporeal world, in virtue of their material envelope, are attached to the
earth or to some similar globe; the spirit world is everywhere, around us and in space, and has no boundaries or limits
of any kind. In virtue of the fluidic nature of their body envelope, the beings that compose that world instead of creeping
laboriously upon the ground transport themselves through space with the rapidity of thought. The death of the body is
the rupture of the bonds that held them captive.
***
6. Spirits are created simple and ignorant, but with the aptitude for acquiring all knowledge, and for progressing
in every direction, through the exercise of their free will. Through the progress achieved by them, they acquire new
knowledge, new faculties, new perceptions, and, as a consequence of these, new enjoyments unknown to spirits of
less advancement; they see, hear, feel, and comprehend, what more backward spirits can neither see, hear, feel, nor
comprehend. The happiness of each spirit is in proportion to the amount of progress accomplished by him; so that, of
two spirits, one may be more or less happy than the other, simply as a consequence of his greater or less degree of
moral and intellectual advancement, and this, without their being in two different places. They may be close to one
another, and yet one of them may be in utter darkness, while the other is in the midst of resplendent light; just as a
blind man and one who sees may be in the same place, and yet the former will be unconscious of the splendors seen

by the latter, who perceives the objects which are invisible for the former. The happiness and unhappiness of the spirits
being inherent in the qualities possessed by them, they find that happiness or unhappiness wherever they may be, on
the surface of the earth, in the midst of incarnates, or in space.
A commonplace comparison will render this difference of situation more comprehensible. If, of two men who are
at a concert, one is a trained musician possessing a good ear for music, while the other knows nothing of music and
has only a defective ear, the first will derive enjoyment from the concert, while the other will remain unmoved, simply
because one of them perceives and understands what makes no impression upon the perceptions of the other. It is
thus with all the enjoyments experienced by spirits, those enjoyments being proportioned to their aptitude for perceiving
them. The spirit-world is full of splendors, harmonies, and sensations that spirits of low degree, who are still under the
influence of materiality, do not perceive, and which are only perceptible, and accessible, to spirits of greater purity.
***
7. Progress, among spirits, is only achieved as the fruit of their own labor; but, as they have their freewill, they
labor more or less actively for their own advancement, according to their will; they thus hasten or retard their own
progress, and, consequently, their own happiness. While some of them advance quickly, others stagnate for long ages
in the lower ranks. Thus, spirits are always the artisans of their own situation, whether happy or unhappy, conformably
with the words of Christ, each according to his works. A spirit who remains behind has, therefore, only himself to
thank for his backwardness; in the same way, he who advances has all the merit of his advancement and the
happiness he has conquered appears to him all the greater in consequence.
Perfect felicity is the lot only of the spirits who have attained to perfect purity, in other words, of those whom we
designate as Pure-Spirits.3 Happiness is only obtained by spirits in proportion as they progress in intelligence and
morality. Intellectual progress and moral progress are rarely achieved together, and at the same time; but what a spirit
fails to accomplish in one lifetime he accomplishes in another, so that his advancement in each of those two branches
of progress is equalized in the long run. It is for this reason that we so often find highly intelligent men who are but
slightly advanced in morality, and vice versa.
***
8. Incarnation is necessary to the double progress, intellectual and moral, that has to be accomplished by a
spirit; it ensures his intellectual progress by compelling him to employ his activity in the various pursuits of the earthly
life, and it ensures his moral progress by making him feel the need which men have for one another.
Social life is the touchstone that reveals the good or bad qualities of a spirit. Kindness, malevolence, gentleness,
violence, charity, selfishness, generosity, avarice, humility, pride, sincerity, hypocrisy, loyalty, and treachery in a
word, all that constitutes human goodness and human badness find their motive, aim, and stimulus, in the relations
of each man with his fellows. If it were possible for a man to live alone, he would have neither vices nor virtues; for,
though isolation may preserve from evil, it also annuls the possibility of goodness.
********

Again, heaven & Hell, chapter, VII: Penal code of the life to come
Sources of the Spiritist Doctrine of Future Punishment
The doctrine of Spiritism, in regard to the future punishment of wrongdoing, is no more founded on a preconceived theory than are the other elements of that doctrine. Spiritism30 in all its proportions is based on observation,
and it is this fact which constitutes its certainty and its irrefragability. No one had assumed, a priori, that the souls of
men, after death, found themselves in such and such a situation; it is those souls themselves, who, having quitted the
earthly life, are now entering into communication with us, in order to initiate us into the mysteries of the life beyond the
grave, to describe to us the happiness or unhappiness of their present state of existence, their impressions, and the
transformation undergone by them at the death of their body; in short, to complete, in regard to this matter, the
teachings of Christ.
The information thus arrived at has not been derived from the statements of a single spirit, who might have
observed the things of the other life solely from his own point of view under one and the same aspect, or who might still
have been under the sway of his earthly prejudices and prepossessions; neither is it derived from a revelation made to
a single individual, who might have been deceived by appearances, nor from the visions of an ecstatic which are
always more or less illusory, and are often only the mirage of an excited imagination:31 It is derived from the
observation, and statements, of innumerable spirits, of every category, from the highest to the lowest,32 with the aid of
innumerable intermediaries scattered over the entire globe. The new revelation, therefore, is not being made
exclusively through any one channel; every inquirer may see, and observe, for himself; and no one is obliged to base
his belief on the statements of others.
Vide La Revue Spirite of March, 1869, p. . 30 Vide The Spirits Book; Introduction, I.; The Mediums Book, p.448.
Vide chap. vi, No. 7, The Spirits Book, Nos. 443, 444; The Mediums Book, pp. 124, 125, 202.

********

Once again Heaven & Hell, chapter, VI: item 7:

7. For men who had but a confused notion of the spiritual nature of the soul, there was nothing absurd in the
idea of a region of physical fire, especially as there was a common belief in a Pagan Hell, universally divulged.; nor
was there, in the idea of punishment prolonged throughout eternity, anything calculated to shock the feelings of those

who had been subjected, for centuries, to the penal code of stern and terrible Jehovah. As employed by Jesus, the
threat of everlasting fire could only be metaphorical. What did it matter that this metaphor would be understood
literally, for a time if it was useful as a curb? He foresaw that time and progress would bring men on towards a
comprehension of the true meaning of this allegory, and according to his prediction, The Spirit of Truth should come
to enlighten mankind respecting all things.
The essential characteristic of irrevocable condemnation is its implication of the inefficacy of repentance; but
Jesus never said that repentance could fail to find favor in the sight of God. On the contrary, he always represents God
as clement, merciful, and ready to welcome back the returning prodigal to the paternal home. He never shows Him as
inflexible excepting to the unrepentant sinner; but even while insisting on the certainty of the punishment that awaits
the guilty, he holds out the prospect of forgiveness as soon as the wrongdoer shall have returned to the path of duty.
Such, assuredly, is not the portrait of a pitiless God; and it should never be forgotten that Jesus never pronounced an
irremissible sentence against any one, not even against the most wicked.
***********
PONDERING IN CONCLUSION:
Being the soul immortal it is obvious that it will have a future, since the future is a continuation of the present as
much as the present is a continuation of the past, God is infinite and we In Him live and have our being , (Acts. XVII: 28)
as much as a plant is in the ground soil we are in God and in God we nourish ourselves; all are created by God,
therefore there are no privilege nor superior races, we are all brothers if one analyzes that God is the Father of us all;
(John, XVI: 28 + XX: 17) what we have is that some are more advanced than others, hence there to be separations done by
the men themselves and for some to feel self-inferior to others, but the will of God is that everyone will reach the
uppermost of ones evolution, his progress, his happiness, yes God does give a touching push once in a while or often
and He follows the steps of everyone, but in His Will He wishes that we live in a loving manner some to others, that we
aid each other; the religion of the Spirits is love, in the beyond they help each other in fraternity, in solidarity, in love,
love does not find obstacles of no kind at all to exercise love, without availing nor judging if there is somewhat to
goodness to be effectuated love does not back up, does not refuse, nor abstain. Jesus said: that there is no greater
love than: A man giving his life for his friends. (John, XV: 12-14)
We are setting out spiritually and learning to unbind ourselves from materiality of earth tightening, to the call of
our truly essence which is the spiritual and on walking we fall and get ourselves up, we error we learn and we continue,
but with faith in God, everyone the more that he might be ignorant does feel instinctively the existence of God and that
one is not just matter, but something more and a call for a better future herein is the progress of the soul it little by little
awakes to God; there are no atheist because the laws of God are in their consciences and instinctively do know, but do
not admit, nonetheless God knows them and He awaits for their awakening to reality, for the conscientiousness of their
own selves. (Spirits Book, Q. 621. Q. 919. 922-923)
In our evolution Jesus explains that: Debts obtained have to be paid up to the last farthing. (Luke, XII: 12-59)
Jesus also explains that some abuses will be punished: Some with few lashes and some with many lashes, for
the good of man in his adjustment to the laws of God. (Luke, XII: 47 and 48)
I reckon that the lashes might be a few or many incarnations of suffering or otherwise, necessary to the ones
spiritual progress, thence one could see as an application of mercy.
It is customary to say to the negligent: You do not have a future, although we wish them good, a prosperous
future, but the reason we say it, it is to incite him to make efforts himself to succeed, to have faith, to fight on, Jesus
also advises that many will be lashed it is an incentive for us to be worthy of being the children of God, not of Jesus
wishing bad to anyone or that anyone be punished. (Luke, XII: 47 & 48)
Therefore, let us fight on for the good and love as it happens that we are known as spiritists, The true Spiritist can be

recognized by their moral transformation and by the efforts they employ in order to dominate their bad instincts. (The gospel acc. To Spiritism, XVII:
4 + Spirits book, Q, 919)

May God be with us, as formerly, today and forever?

PS. As Christmas is nearing I wish everyone a happy Christmas and a very prosperous New Year.