From The Spirits’ Book

I absolutely love this book : The Spirit’s Book, by Allan Kardec. It is out of print now and I am so fortunate to have a copy of it. The contents of the book contains The Principles of Spiritist Doctrine on the immortality of the soul : the nature of spirits and their relations with men; the mortal law : the present life, the future lift, and the destiny of the human race.

According to the teachings of spirits of high degree, transmitted through various mediums – collected and set in order by Allan Kardec and translated from the Hundred and Twentieth Thousand by Anna Blackwell.

The section I have chosen here is entitled : Odcult Power – Talismans – Sorcerers

551 Can a bad man, with the aid of a bad spirit who is at his orders, cause harm to his neighbour?
“No: God would not permit it.”

552 What is to be thought of the belief in the power of certain persons to throw a spell over others?
“Certain persons possess a very strong magnetic power, of which they make a bad use if their own spirit is bad, and in that case, they may be seconded by other bad spirits; but do not attach belief to any pretended magical power, which exists only in the imagination of superstitious people, ignorant of the true laws of nature. The facts adduced to prove the existence of this pretended power are facts which are really due to the action of natural causes that have been imperfectly observed and above all, imperfectly understood.”

553 What is the effect of the formulas and practices by the aid of which certain persons profess to be able to control the wills of spirits?
“Their only effect is to render such persons ridiculous, if they really put faith in them; and if they do not, they are rogues who deserve to be punished. All such formulas are mere jugglery; there is no ‘sacramental word’, no cabalistic sign, no talisman, that has any power over spirits; for spirits are attracted by thought and not by anything material.”

Have not cabalistic formulas been sometimes dictated by spirits?
“Yes: there are spirits who give you strange signs and words and prescribe certain acts, with the aid of which you perform what you call ‘conjurations;’ but you may be very sure that such spirits are making game of you, and amusing themselves with your credulity.”

554 Is it not possible that he who rightly or wrongly, has confidence in what he calls the virtue of a talisman, may attract a spirit to him by that very confidence; for in that case it would be his thought that acts, the talisman being only a sign that helps to concentrate and direct his thought?
“Such an action is quite possible; but the nature of the spirit thus attracted would depend on the purity of intention and the elevation of sentiment of the party attracting him; and it rarely happens that one who is simple enough to believe in the virtue of a talisman is not actuated by motives of a material rather than a moral character. At all events, such practices imply a pettiness and weakness of mind that would naturally give access to imperfect and mocking spirits.’

555 What meaning should we attach to the qualification of sorcerer?
“Those whom you call sorcerers are persons gifted, when they are honest, with certain exceptional faculties, like the mesmeric power or second-sight and as such persons do things that you do not comprehend, you suppose them to be endowed with super-natural power. Have not many of your learned men passed for sorcerers in the eyes of the ignorant?”

556 Do some persons really possess the gift of healing by merely touching the sick?
“The mesmeric power may act to that extent when it is seconded by purity of intention and ardent desire to do good, for in such a case, good spirits come to the aid of the mesmeriser. But you must be on your guard against the way in which facts are exaggerated when recounted by persons who, being too credulous or too enthusiastic, are disposed to discover something marvellous in the simplest and most natural occurrences. You must also be on your guard against the interested recitals of persons who work on credulity with a view to their own benefit.

557 Do benedictions and curses draw down good and evil on those who are the object of them?
“God does not listen to an unjust malediction and he who utters it is guilty in His eyes. As we are subjected to two opposite influences, good and evil, a curse may have a momentary action, even upon matter; and as an increase of trial for him who is its object. Besides, curses are usually bestowed on the wicked, and benedictions on the good. But neither blessing nor cursing can even turn aside the justice of Providence, which only strikes the one who is cursed if he is wicked and only favours the one who is blessed if he merits its protection.’