Conclusion – The Spirits Book

Those who know only magnetism by the little magnetized toy ducks that are made to swim around in a basin of water would find it difficult to understand that this little amusement contains the secret of the mechanism of the universe and of the movement of worlds. The same applies to those who only know Spiritism by the entertainment of table-turning.⁶¹
⁶¹In Kardec’s time, the phenomenon of table-turning was a pastime at social gatherings comparable to the Ouija Board sessions that occur nowadays. – Tr.

They see it as no more than an amusement, a pastime at social gatherings, and they do not understand how such a simple and common phenomenon, known to antiquity and even to semi-primitive cultures, could be connected in any way with the most serious problems of the social order. In fact, to the superficial observer, what connection could a turning table have with the morality and future of humankind? And yet, whoever would take the time to reflect will remember that from a simple pot whose lid is lifted by steam – an event that has also occurred since antiquity – emerged the powerful steam engine we use in order to cross space and go great distances. So, likewise, all of you who do not believe in anything beyond the material world should know that from the table turning that elicits your disdainful smiles an entire science has emerged, as well as the solutions to problems that no philosophy has ever been able to solve. I appeal to all sincere adversaries and ask them to state whether they have done the work of studying what they criticize, because criticism is only valuable when the critic understands the subject. By ridiculing something that we know nothing about, something that we have not probed with the scalpel of the conscientious observer, we are not criticizing but instead are proving our shallowness and poor judgment ability. Of course, if we had presented this philosophy as being the work of the human mind, it would have encountered less disdain and would have merited the honor of being examined by those who think they guide public opinion. But it has come from the Spirits! How absurd! It hardly deserves a glance. They judge it merely by its label, like the monkey in the fable, who judged the nut by its shell. If you wish, set aside this book’s origin and imagine that it is the work of a human individual. After having read it seriously, ask your soul and conscience whether you have found material deserving of mockery.

Spiritism is the most dreaded antagonist of materialism; thus, it is not surprising that materialists are its adversaries. However, since materialism is a doctrine that is barely accepted by its own proponents (further proof that they do not regard themselves sufficiently strong and that they have not completely taken leave of their conscience), they cover themselves with the mantle of reason and science. And what is even more bizarre is that the most skeptical go so far as to talk in the name of religion, which they also do not know or understand any better than Spiritism. Their target is particularly the extraordinary and the supernatural – they reject both. Their argument is that since Spiritism is founded on the extraordinary, it can be nothing more than foolish speculation. They do not seem to realize that by rejecting the extraordinary and the supernatural, they also reject religion, which is founded on revelation and miracles. And what is revelation but extra-human communications? All the sacred authors since Moses have spoken of such communications. And what are miracles except extraordinary and supernatural events par excellence since in their theological definition they are derogations from the laws of nature? The fact is that in rejecting the extraordinary and the supernatural, they reject the very bases of religion itself. However, it is not from this aspect that we wish to consider the subject. Spiritism does not have to examine whether or not there are miracles; that is, whether God can in certain cases break the eternal laws that govern the universe. In that respect it leaves everything to freedom of belief. On the contrary, Spiritism states and shows that the phenomena on which it is based are only supernatural in appearance. To certain individuals, such phenomena do not appear natural, because they are unusual and outside the orbit of known events. However, they are no more supernatural than all the other phenomena for which today’s science is providing an explanation, and which appeared extraordinary in earlier times. All spirit phenomena, without exception, are consequences of general laws. They have revealed to us one of the forces of nature, an unknown force, or rather one that has not been understood until today, but one that observation has shown to be in the overall scheme of things. Spiritism, therefore, lies less on the extraordinary and supernatural than religion itself does. Those who attack it at this point do not comprehend it, and even if they were highly learned, we would still say to them: if your science, which has taught you so many things, has not shown you that the realm of nature is infinite, you are but half scholars.

III

You have stated that you would like to cure your century of a craze that threatens to invade the world. Would you rather the world be invaded by the disbelief you seek to propagate? Is it not to the absence of belief that we ought to attribute the relaxing of family ties and the majority of the disorders that are controlling society? By demonstrating the existence and immortality of the soul, Spiritism revives faith in the future, uplifts discouraged hearts and enables us to bear the tribulations of life with resignation. Would you dare call this an evil? Two doctrines confront each other: one denies the future; the other proclaims and proves it. One explains nothing; the other explains everything, and in doing so it appeals to reason. One sanctions selfishness; the other offers a basis for justice, charity, and the love of one’s neighbor. The former affirms only the present and erases all hope; the latter consoles and shows the vast field of the future. Which of the two is the more pernicious?
Certain individuals – among the most skeptical – present themselves as apostles of fraternity and progress. However, true fraternity implies selflessness and the renunciation of self-centeredness.
The sentiment of pride is an anomaly to true fraternity. By what right do you impose a sacrifice on those to whom you state that at death everything will be over for them, and that perhaps tomorrow they will be nothing more than an old worn-out and discarded machine? What reason would they have to impose any privation on themselves? Is it not more natural that in the few moments granted to them they would try to live as well as possible? This gives rise to the desire to possess more and more in order to enjoy life better. It also gives birth to jealousy of those who possess even more, and from such jealousy to the desire to rob and steal there is only a single step. What is there to prevent this? The law? Unfortunately, the law does not cover all cases. Would you say it is conscience, a sense of duty? But upon what do you base this sense of duty? Can its reason for existing be found in the belief that everything ends with life? According to this belief, only one maxim is rational: “Every man for himself.” The ideas of fraternity, conscience, duty, humanity and progress are no more than empty words. You, who proclaim similar doctrines, you do not know all the evil you cause society, or how many crimes you are responsible for! But why do I speak of responsibility at all? There is no such thing for skeptics; they only render homage to matter.

The progress of humankind has as its principle the practical application of the law of justice, love and charity, and this law is founded on the certainty of the future. Take away that certainty and you take away its cornerstone. All others are derived from this law because it entails all the conditions of human happiness. It alone can heal the afflictions of society, and we can judge this by comparing various eras and peoples, since their conditions improve as this law is better understood and better applied. In addition, if a partial and incomplete application has produced such a real benefit, what would happen if all social institutions were to take it as their basis? Could that be possible? Yes. Those who have advanced ten steps can advance twenty, and so on. We can evaluate the future based on the past. We are already seeing that the hostilities among peoples are decreasing little by little; that the barriers separating them fall as they become civilized; that they are joining hands from one end of the world to the other; that more justice is presiding over international laws; that wars are becoming rarer and no longer exclude humane sentiments; that uniformity is being established in relationships; that race and caste distinctions are disappearing and people of different beliefs are silencing their sectarian prejudices so that they may unite in the worship of one and the same God. We are speaking of the peoples that are at the forefront of civilization (see nos. 789-793). From every aspect, however, we are still far from perfection, and there is still much old residue to destroy before the last vestiges of barbarity disappear. But will those vestiges be able to withstand the irresistible power of progress and that living force which in itself is a law of nature? If the present generation is more advanced than the last, why should the next not be more advanced than ours? It will in fact be so through the force of things: first, because with each generation, a few champions of the old abuses die out every day, and thus society is increasingly composed of new members who are free of the old prejudices; second, because humans desire progress, they study the obstacles and employ their efforts to overcome them – evolution is incontestable and future progress cannot be put in doubt. People by nature desire to be happy and they only seek progress to increase their happiness; apart from happiness, progress would have no objective. What would be the value of progress for them if the goal was not to improve their conditions? Even so, after having attained the happiness that intellectual progress can offer them, they will perceive that such happiness is not complete. They will realize that such happiness is impossible without the security and harmony in social relationships that can be found only in moral progress. Thus, by the force of circumstances, they themselves will drive progress along the path of morality, and Spiritism will offer them the most powerful means for reaching the goal.

Those who state that Spiritist beliefs are threatening to invade the world thereby proclaim its power, for an idea without foundation and lacking in logic could not become universal. If Spiritism is putting down roots everywhere, recruiting especially from the enlightened classes – as has been widely acknowledged – it is because it is founded upon truth. All the efforts of its detractors will be useless, proving that, far from deterring its impulse, the very ridicule which they have sought to heap upon it seems to have given it new vigor. This result fully justifies what the Spirits have stated:
“Do not allow yourselves to be disquieted by opposition. Everything they do against you will turn to your advantage, and your greatest adversaries will serve your cause, in spite of themselves. Against the will of God, the ill-will of human beings shall not prevail.”
With Spiritism, humankind must enter a new phase: moral progress, which is Spiritism’s inevitable consequence. So stop wondering at the speed at which Spiritist ideas are spreading due to the satisfaction they provide to all those who delve into them, and who see in them something more than a wasteful pastime. Since men and women desire happiness above everything else, it is no wonder they become interested in an idea that makes them happy.
The development of these ideas presents three distinct periods: the first is that of curiosity aroused by the strangeness of the phenomena; the second is that of reasoning and philosophy; the third is that of application and consequences. The period of curiosity has already passed. Contrary to what serious thought or reason infer, curiosity only lasts for a certain amount of time, and once satisfied it passes on to something new. But the same does not occur with what is referred to as serious thought or reason. The second period has already begun and the third will certainly follow. Spiritism has especially progressed since it has become better understood in its essential nature, and its reach has been acknowledged to touch the most sensitive fiber of humankind: happiness, even in this world. This is the cause of its spread, the secret of the power that is enabling it to triumph. Its influence has not yet extended over the masses, but it has already rendered happy those who have come to understand it. Even those who have not witnessed any of the physical phenomena of the manifestations will state, “Apart from the phenomena, Spiritist philosophy explains to me what no other has ever explained. Through simple reasoning, I find in it a rational explanation of the problems that interest me the most – those of my future. It provides me with peace, security and confidence. It frees me from the torments of uncertainty, rendering the material aspects of life secondary.” As for those who assail Spiritism, I respond: Would you like to fight against it successfully? If so, simply replace it with something better. Find a more philosophical solution to all the problems it resolves. Give people another certainty that will render them happier. However, you must thoroughly understand the reach of that word certainty, because people only accept as certain what appears to be logical. Do not think it is enough to state that something does not exist – denying something is too easy. Go beyond simple denial and prove through solid facts that it is not viable, never has been and never can be. And in such a case, state clearly what you would put in its place. Furthermore, prove that Spiritism has not rendered humans better and therefore happier by encouraging the purest Gospel-oriented morality, a morality that is very much praised but very little practiced. When you have done all this, you will have a right to assail it. Spiritism is powerful because it is supported on the very bases of religion itself – God, the soul, future rewards and punishments – and especially because it shows such rewards and punishments to be the natural consequences of earthly life. The picture it paints of the future contains nothing that can be contested by the most demanding reason. You, whose doctrine consists entirely in denying the future, what compensation do you offer for the suffering found in this world? You uphold yourselves on disbelief, whereas Spiritism supports itself on trust in God. It invites everyone to happiness, to hope, to true fraternity, whereas you offer them nothingness as a prospect and selfishness as a consolation. Spiritism explains everything; you explain nothing. It proves by facts; you prove nothing. Why would you expect people to hesitate between these two doctrines?

It would be quite erroneous to believe that the power of Spiritism derives from the practice of material manifestations, and that therefore by hampering them one could undermine its foundations. However, its power is in its philosophy, in the appeal it makes to reason and common sense. In antiquity, it was the object of mysterious study, carefully hidden from the common folk. Today, it holds no secrets from anyone and it speaks a clear language without ambiguity. There is neither mysticism in it nor any allegories prone to erroneous interpretation. It wishes to be understood by all because the time has come to enable humankind to know the truth. Far from opposing the diffusion of the light, it desires light for all. It does not demand blind faith but wants everyone to know why they believe, and since it is based on reason, it will always be more powerful than doctrines based on nothingness. Could the obstacles that have been set up against the free expression of spirit manifestations silence them? No, such obstacles would have the effect of all other prohibitions: that of exciting curiosity and the desire to investigate what is being prohibited. On the other hand, if spirit manifestations were the personal privilege of only a single individual, no one would doubt that if that individual were out of the way, the manifestations would cease. Unfortunately for our adversaries, the manifestations are within everybody’s reach and are being utilized by all, from the least to the greatest, from the palace to the hovel. It might be possible to prevent them from being produced in public, but it is well known that they are more effectively produced not in public but in private. In addition, since all persons are mediums in one way or another, how would it be possible to prevent family members in their own home, individuals in the silence of their bedroom, or prisoners in their cell and in the presence of their executioners from having communications with the spirits around them? If mediums were forbidden in one country, could they be hindered in neighboring countries or in the entire world since there is not a single region in the two halves of the world in which there are no mediums? In order to imprison all the mediums, it would be necessary to detain half the human race. If it were possible to burn all the Spiritist books – not an easy task – they would be reproduced the next day because their source cannot be stricken, and because one could never imprison or burn the Spirits, their true authors.
Spiritism is not the work of any one individual. No one can claim to be its author, for it is as old as creation itself. It is found everywhere, in all religions, especially in Catholicism, where, in actuality, it has more authority than in all the others. Catholicism contains the principles of all the manifestations: spirits of every degree, their secret or patent relationships with humankind, guardian angels, reincarnation, the emancipation of the soul during life, second sight, visions, manifestations of every kind, and even tangible apparitions. As for depictions of demons, they are no more than evil spirits, and except for the belief that demons have turned to wickedness forever – whereas evil spirits have the path of progress open before them – there is no other difference but the name.
So what does modern Spiritist science do? It joins into a whole what has been scattered. It explains in its own terms what has only been known in allegorical language and it eliminates everything that superstition and ignorance have created, leaving only what is real and positive – this is its role. But the role of founder does not belong to it. It reveals what already exists; it coordinates, but creates nothing, for its foundations may be found in all ages and places.
Who would thus dare feel strong enough to stifle it by sarcasm or even by persecution? If it were proscribed in one place, it would reappear in others exactly as it had been when it was banned because it exists in nature itself and humans have not been given the ability to obliterate a power of nature or veto the decrees of God.
Furthermore, what interest would there be in hampering the publication of Spiritist ideas? It is true that such ideas have arisen against the abuses that spring from pride and selfishness, but these abuses, which are profitable to some, injure the masses. Spiritism will therefore have the masses on its side, and will have no serious adversaries except those interested in maintaining such abuses. Instead, under its influence, its ideas will render people better toward one another, less avid about material interests and more resigned before the decrees of Providence, thus guaranteeing order and tranquility.

VII

Spiritism is presented under three different aspects: the manifestations, the philosophical and moral principles deduced from the manifestations, and the practical applications of those principles.
Hence, there are three classes or three degrees of its adherents: first, those who believe in the manifestations and limit themselves to proving them – it is for them a science of experimentation; second, those who comprehend its moral consequences; third, those who practice or endeavor to practice its morality. Whatever may be the scientific or moral point of view from which these strange phenomena are regarded, everyone perceives that they represent a new order of ideas, whose consequences will promote a profound modification for the better in the state of humankind.
As for our adversaries, we may also group them into three categories. In the first are those who systematically deny everything new or anything that does not proceed from their own minds, and who address the issue without knowing its cause. To this class belong all those who admit nothing beyond the testimony of their senses. They have seen nothing and want to see nothing – even less to delve into anything. They would even become troubled if they saw things too clearly, afraid of being forced to confess that they have been wrong. For them, Spiritism is a fantasy, an insanity, a utopia – it has no real existence, and that is the end of the matter.
These are the unbending disbelievers. At their side are those who have only condescended to glance at the subject long enough to ease their conscience in order to be able to say: I wanted to see, but have seen nothing. They do not understand that it might require more than half an hour to take in an entire science.
In the second category are those who know very well what to think of the reality of the phenomena but they nevertheless oppose them for reasons of personal interest. They know that Spiritism is authentic, but they fear its consequences and attack it as an enemy. In the third category are those who find in Spiritist morals a censure that is too severe for their behavior and inclinations. If they were to take Spiritism seriously, it would inconvenience them. They neither reject nor accept it, but prefer to shut their eyes to it. The first are swayed by pride and presumption; the second, by ambition and the third, by selfishness. Of course, since these causes of opposition lack consistency, they must disappear with time. We would seek in vain for a fourth class of antagonists, who would base their opposition on evidence that would demonstrate a conscientious and detailed study of the issue. People have discounted Spiritism but no one has presented a serious and irrefutable demonstration to the contrary.
It would be presuming too much of human nature to believe that it could suddenly be transformed by Spiritist ideas. Acting on these ideas will certainly differ in degree of intensity among those who profess them. Whatever their results may be – even if weak – they will nevertheless represent an improvement. If nothing else, they would provide proof of the existence of an extra-corporeal world, which in itself would negate materialist doctrines. This is the result of a simple observation of the phenomena, but among those who comprehend the Spiritist philosophy and see in it something more than the more or less curious phenomena, there are other effects. The first and most general is that of developing a religious sentiment, even in those who without being materialists are indifferent to spiritual things. For them, this will result in a loss of the fear of death. We are not saying they will desire death – far from it – for Spiritists will defend their lives like anyone else, but they will feel indifferent about it, which will enable them to accept inevitable death without complaint or regret and be assured that a happier state will ensue. The second effect, perhaps as general as the first, is resignation in the face of life’s afflictions. Spiritism enables us to see things from such a height that earthly life loses three fourths of its importance and we are no longer disturbed by its tribulations. Hence, we have more courage in our troubles and more moderation in our desires. We also have an aversion to the desire to shorten our own life, for Spiritist knowledge teaches that suicide always causes the loss of what it was intended to gain. The certainty of a future where happiness depends on ourselves, along with the possibility of establishing relationships with those who are dear to us, provide supreme consolation to our spirit. Our horizons are widened to infinity by our constant vision of the life beyond the grave, a life whose deepest mysteries we are allowed to probe. The third effect is that of awakening tolerance for others’ shortcomings. It must be admitted, however, that selfishness and everything that issues from it are the most tenacious sentiments in humans, and consequently the most difficult to uproot. We can make voluntary sacrifices provided they cost us nothing, and especially provided they deprive us of nothing. Money still exerts an irresistible attraction on the majority of humankind, and very few understand the word superfluous in connection with their own selves. Thus, the renunciation of the self is the most eminent sign of progress.

VIII

Some people have asked: Do spirits teach us a new morality, something superior to what Christ taught? And if this morality is none other than that of the Gospel, what has Spiritism come to do? This reasoning is strangely familiar to that of Caliph Omar in speaking of the Library of Alexandria: “If it contains only what is found in the Koran, it is useless and should therefore be burned; if it contains anything else, it is evil and should be burned.” Indeed, Spiritism does not contain a different morality than that of Jesus, but we must in turn ask: Hadn’t the law of God already been revealed by Moses to humans before the advent of Christ? Isn’t Christ’s doctrine found in the Decalogue? And will it therefore be stated that Jesus had no reason to give his moral teachings? We will ask those who deny the usefulness of Spiritist morality why Christ’s morality is practiced so little, and why even those who proclaim its sublimity are the first to violate the first of his laws: universal charity. The Spirits have come not only to confirm Christ’s morality, but also to show us its practical usefulness. They render intelligible and patent certain truths that have only been taught under allegorical form, and alongside morality the Spirits have come to define for us the most abstract problems of psychology.
Jesus came to show humankind the road of true goodness. Since God sent him to remind humans of God’s forgotten law, why would God not send the Spirits to remind them more precisely, now that they have forgotten it for the sake of pride and cupidity? Who would dare to place limits on God’s power or to stipulate the divine ways? Who will say that the appointed time has not arrived – as the Spirits have affirmed – and that the days have not arrived in which truths badly comprehended or falsely interpreted must be ostensibly revealed to humankind to accelerate their advancement? Is there not something providential in the spirit manifestations being produced simultaneously all over the globe? It is not a single individual, a prophet who has come to warn us; instead, the light is shining far and wide and a whole new world is unfolding before our eyes. Just as the invention of the microscope has revealed the unsuspected world of the infinitely small, and as the telescope has revealed the myriads of unsuspected worlds, spirit communications have revealed the existence of an invisible world surrounding us, whose inhabitants rub elbows with us at every moment, participating in everything we do despite our will. Yet, in a short time, the existence of that world that surely awaits all of us will be as incontestable as the microscopic world and the great globes lost in space. Would it not have been to our advantage therefore to have been given notice of this world and to have been initiated into the mysteries of the life beyond the grave? It is true that these discoveries – if we may call them such – are contrary to certain established ideas. However, is it not true that all great scientific discoveries have also modified and even overthrown the most established concepts? Has it not been necessary for our self-centeredness to bow down before the evidence? The same will occur with Spiritism, and soon it will have the rights of citizenship among the rest of the areas of human knowledge.
Communications with the beings beyond the grave have enabled us, as a result, to comprehend and behold our future life, and to initiate us into the sorrows and joys that await us according to our merits. They have led persons to spiritualism, persons who did not see in human beings anything more than matter, anything more than an organized machine. Hence, we are correct in stating that Spiritism has killed materialism because of these communications. Had it produced nothing else, the social order would still have to be grateful for that. But it does even more by showing the inevitable consequences of evil, and consequently, the necessity of the good. The number of those in whom it has aroused better sentiments, neutralizing their evil inclinations and turning them from wrongdoing, is greater than supposed and is increasing every day. For them, the future is no longer a vague idea, nor a simple hope, but a reality that can be comprehended and explained once they see and hear those who have gone before us as they lament or rejoice over what they did on earth. Those who witness these communications are led to reflect on them and to feel the need to know, judge and amend themselves.

The adversaries of Spiritism were quick to arm themselves against it by using some differences of opinion concerning certain points of the Doctrine. It is not surprising that at the beginning of any science contradictory theories appear that are based on incomplete observations while each individual is still considering it from his or her own point of view. However, three fourths of such theories with regard to Spiritism have already been scuttled in the light of more in-depth studies, beginning with the theory that attributes all spirit communications to the Spirit of Evil, as if it were impossible for God to send good spirits to humankind instead. Such is an absurd doctrine because it is belied by the facts, and is impious because it is a denial of the power and goodness of the Creator. The Spirits have always advised us not to trouble ourselves with differences of opinion since unity will occur and has already occurred concerning the majority of the issues, whereas differences are disappearing day by day. To the question: While awaiting unity, upon what basis can an impartial and disinterested inquirer formulate a judgment? The Spirits have given us this response:
“The purest light is not eclipsed by any cloud; the flawless diamond is the one of greatest value, so judge the Spirits by the purity of their teachings. Do not forget that among spirits there are those who have not yet freed themselves from the ideas of earthly life. Learn to distinguish them by their language; judge them by the sum of what they tell you; see whether there is logical sequence in their ideas, and whether there is anything in what they say that reveals ignorance, pride or malevolence; in other words, whether their expressions are always marked with the stamp of wisdom that reveals true superiority.
If your world were inaccessible to error, it would be perfect, but it is far from perfection because you are still learning to distinguish error from truth. You need the lessons of experience to exercise your judgment and to enable you to evolve. Unity will be found on the side where good has never been mixed with evil. It is on that side that people will be connected with one another through the force of circumstances, for they will realize that the truth lies there.
“Besides, what do a few variances that are more a matter of form than depth matter?
Observe that the fundamental principles of Spiritism are the same everywhere, and must unite you all in a common thought: the love of God and the practice of the good. Therefore, no matter what may be the mode of progression that is accepted or the normal conditions of your future existence, the final aim is always the same: doing good, and as you know, there are not two ways of doing it.”
If among the followers of Spiritism there are those who differ in their opinions about some points of its theory, all of them are nevertheless in agreement on the fundamental points. Thus, there is unity, except on the part of a very small number who do not yet accept the intervention of spirits in the manifestations, either attributing them to purely physical causes – contrary to the axiom that every intelligent effect must have an intelligent cause – or to the reflection of our own thought – disproved by the facts. The remaining points are secondary and in no way damage the fundamental bases. There may be other schools that seek enlightenment concerning the as-yet controversial parts of the science, but there must not be rival sects. There should only be antagonism between those who desire to do good and those who have done or would desire to do evil. However, there is no authentic Spiritist, who, after having adopted the great moral maxims taught by the Spirits, could ever desire evil or wish evil upon a neighbor whatever their difference of opinion. If any such school is in error, sooner or later it will be enlightened if there is good faith and an absence of prejudice. While they wait, all schools possess a common bond that should unite them in the same thought. All of them have the same objective. The course they take matters little, provided it leads to this objective. No school should impose its opinion through material or moral force, and the one that anathematized another would be on a false path, for it would obviously be acting under the influence of evil spirits. Reason must always be the last argument, and moderation will better ensure the triumph of the truth than diatribes full of the poison of envy and jealousy. Good spirits preach only unity and love for one’s neighbor, and a malevolent or uncharitable thought could never proceed from a pure source.

In order to conclude, let us hear the counsels of St. Augustine’s spirit concerning the subject:
“For a long time, humans have torn at one another and have anathematized one another in the name of a God of peace and of mercy, offending God through such sacrilege. Spiritism is the bond that will someday unite them, for it will show them where the truth is and where the error lies. For some time to come, however, there will continue to be scribes and Pharisees who will deny it as they denied the Christ. Would you like to know which spirits influence the various sects that divide the world? Judge them by their deeds and by their principles. Good spirits have never instigated evil; they have never counseled or condoned murder and violence; they have never aroused party-hatreds, the thirst for wealth or the greed for earthly things. Only persons who are good, humane and benevolent toward all are their favorites as they are also Jesus’ favorites, for they follow the path that leads to him.”

ST. AUGUSTINE

ALLAN KARDEC

The Spirits’ Book is the first volume of the Codification of the Spiritist Doctrine and was followed by the other volumes, The Mediums’ Book, The Gospel According to Spiritism, Heaven & Hell and Genesis.
The Spirits’ Book was originally written in French and was first translated into English by the Briton Anna Blackwell, whose work remained singular for the English speaking community for nearly a century and a half. This present translation contains Ms. Blackwell’s Preface to hers, partly in honor of her work and partly because it contains an excellent short biography of Allan Kardec.

Do I possess a soul?
What happens to it when I die?
Where was my soul before I was born?
Why do good people suffer?
Why is my life so full of hardships?
Why are children born with deformities and congenital diseases?
Why do children die?
Do I have more than only one life to live?
What are spirits?
Is it possible to communicate with spirits?
What good is prayer?
What is the purpose of worship?
Do I have free will?
Why are there social inequalities?
Why are there inequalities in abilities and talents?
What is the nature of heaven and hell?
Is there life on other worlds?
Why is there such an enormous fear of death?

This book provides the answers to these and many other questions that confront us each and every day. They are answers that were given by highly evolved discarnate spirits through mediums, and compiled, edited and put in book form by Allan Kardec in 1857.

After you have read The Spirits’ Book, you will no longer have any reason to fear death. The Spirits’ Book will provide you with the answers to nearly all the questions you may have with regards to the origin, nature and destiny of each and every soul on earth – and those of other worlds as well. It also addresses the issues of God’s creation, moral laws and the nature of spirits and their relationships with humans. The book contains answers that were dictated to mediums by highly evolved spirits who love God.
The Spirits’ Book is the initial landmark publication of a Doctrine that has made a profound impact on the thought and view of life of a considerable portion of humankind since the first French edition was published in 1857.

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