What is Spiritism?

A: Spiritism is a form of spiritualism that developed when communicating with spirits at seances became popular in France in the mid 1800's. It has remained strong since then in Brazil, where the body of spiritist lore has been expanded by many recent works using psychography (automatic writing). 

The fundamentals of the spiritist body of knowledge are collected in the works of Allan Kardec. The name ‘spiritism’ was created as a means of distinguishing these teachings from spiritualism, which is very generally defined as the opposite of materialism (SB Intro I). Kardec considered spiritism a science and a philosophy:

Spiritism is simultaneously a science of observation and a philosophical doctrine. As a practical science, it consists in the relations that can be established with spirits. As a philosophy, it entails all the moral consequences that result from such relations. 

Hence, it may be defined as follows:

Spiritism is a science that deals with the nature, origin and destiny of spirits, and their relationship with the corporeal world. (WiS Prologue)

The spiritist body of knowledge itself is considered to be not the work of Kardec, but the body of teachings passed down from virtuous spirits: this knowledge existed long before Kardec's time, and will continue to be revealed with more clarity as humanity progresses intellectually and morally (GatS Intro II).

A: Both secular and religious spiritism exist. The Winnipeg Spiritist Society is a secular spiritist organization, but there are other spiritist groups within our city which practice a more religious form of spiritism, one familiar to Brazilian spiritists. These groups are similar in many respects, but the approach to the material is quite different: religious spiritists see the Codification as something like scripture, whereas secular spiritists see it as a collection of research data. Many spiritists consider themselves to be on a scale somewhere between these two points of view.

Kardec did consider spiritism a religion in the philosophical sense - as one could say "football is their religion" - but he would not declare spiritism a religion in the common sense of the word. He thought it would lead to misunderstanding. His opinion on this subject is found in the following excerpt from one of his speeches:

If this is so, one may say, is Spiritism then a religion? Well, yes, undoubtedly; in the philosophical sense, Spiritism is a religion, and we are proud of it, because it is the doctrine which founds the bonds of fellowship and the communion of thoughts, not on a simple convention, but on the most solid foundations: the very laws of nature.

Why then have we declared that Spiritism is not a religion? For the reason that there is only one word to express two different ideas, and that, in the general opinion, the word religion is inseparable from that of worship; that it exclusively awakens an idea of form, and that Spiritism has none. If Spiritism were to call itself a religion, the public would only see in it a new edition, a variant, if you like, of the absolute principles of faith; a priestly caste with its procession of hierarchies, ceremonies and privileges; it would not separate it from the ideas of mysticism and the abuses against which opinion has often spoken out.

Since Spiritism has none of the characteristics of a religion in the usual sense of the word, it could not, nor should it be adorned with a title whose value would inevitably be misunderstood; that is why it is simply called a philosophical and moral doctrine. (“Annual Meeting Commemorating the Dead.” Revue Spirite Dec 1868)

This very clearly expresses Kardec’s understanding of the matter.

Kardec intended spiritism to be open to change and progress in human understanding. Thus, he considered the spiritist body of knowledge a current paradigm, and expected it to evolve with new discoveries, just as any science (Gen Ch I #55).  The core body of knowledge has been revealed by the spirits, guided by the Spirit of Truth (GatS Ch VI #4), but in no way is it considered the final word (GatS Ch XXIV #7). Kardec’s thoughts on the scientific nature of spiritism are expressed in the following:

That is a point of paramount importance, ladies and gentlemen, and that must be proclaimed out loud. No, Spiritism is not an individual conception, the product of imagination; it is not a theory, a system invented for the need of a cause. Spiritism has its source in the facts of nature itself, in positive events that are produced before our eyes all the time but whose origin was not suspected. It is therefore the result of observation, in a word it is a science, the science of the relationships between the visible and the invisible worlds, a still imperfect science but that daily complements itself with new studies and that, I am sure, will take a position side by side with the other positive sciences. I say positive because every science that founds on facts is positive and not purely hypothetical. 

Spiritism did not invent anything because one cannot invent what is part of nature. Newton did not invent the law of gravitation since that law existed before him; everybody felt its effect and applied it but the law was unknown. (Spiritism is a Positive Science. Revue Spirite Nov 1864) 

Despite his rational, scientific approach, it is important to remember that Kardec did live in 19th century France; he held religious views and expressed himself with a degree of religiosity. This is apparent throughout his works. It is not easy for anyone to be entirely objective, and Kardec was a product of his era. Kardec's personal opinions and religiosity may have had an influence on his works, but this does not invalidate spiritist methods or the science of spiritism as a whole.

A: It depends on the spiritist group, and on the type of meeting. 

Generally, WSS meetings start with a period of meditation and energy harmonization, during which we maintain silence or play calming music. This is followed by a spontaneous prayer to help participants raise and balance their energy, then the meeting is opened. These measures help protect and guide those at the meeting by strengthening their connection as a group to the higher spirits (SB #660).

During WSS study meetings, we normally read from materials drawn from Kardec's books, presented in a secular way. We stop at times to ask questions and allow discussion of the points touched upon. Anyone present can share personal experiences, offer philosophical thoughts, and ask questions, as the group tries to clarify and understand the subject more fully. At the end of our meetings, there is normally a short spontaneous prayer, and the meeting is closed. Energy treatment called ‘healing passes’ or simply ‘passes’ may also be offered to anyone who wants one. Participants may stay a little longer just to talk with each other.

A: Passes are a form of energy healing, during which spirits work through a medium to help the recipient. Passes may be able to heal physical ailments, as well as spiritual afflictions (GatS Ch XXVIII #81). It is not done by the medium alone: the medium basically acts as a conduit through which the spirits channel energy (MB #176). The effectiveness of a pass depends not only on the medium and the spirits helping, it also depends on the receptivity of the one receiving the pass, among other factors (GatS Ch XXVII #7). Passes can be done to benefit individuals or groups. 

The procedure depends on the spiritist group, and the type of pass. During an individual pass, the recipient may be brought to a separate area to sit still on a chair. There the recipient can try to relax and think positively, while the pass-giver stands and connects their energy with the spirits helping. Some pass givers will perform ritualistic movements, but it is not necessary; it is generally thought such ritual is more for the medium’s own benefit, to help them get in the right state of mind. 

A: Allan Kardec is the pen name of Hippolyte Leon Denizard Rivail (b. 1804-d. 1869). The spirits guiding him asked that he use a pseudonym due to the fact that the information he was presenting was theirs, not his own (SB Anna Blackwell’s preface). He was merely collecting and organizing the information, which is why he is sometimes referred to as the Codifier.

Hippolyte was an accomplished scholar, teacher, and writer. Born in France and educated in Switzerland, he eventually settled down in Paris. He took an interest in magnetism and mesmerism before the phenomenon of communicating with spirits became popular around 1850, at which point such communications became his primary interest, and he published many books and journals on the subject. A much more detailed account of his life can be found in Anna Blackwell's preface in Allan Kardec's The Spirits' Book, and in the biography of Allan Kardec written by Henri Sausse, an abridged version of which can be found in the book What is Spiritism? by Allan Kardec.

A: Kardec's books are an organized collection of communications by highly evolved spirits through various mediums (SB Prolegomena). The core books do include dissertations explaining the spirits’ teachings, but many sections are in question-and-answer format, wherein questions are posed to enlightened spirits and the most common answer is given. The answers given by the spirits were cross-checked with those given by spirits through mediums in a number of different countries, and the books were read and approved by many enlightened spirits before publication (SB Prolegomena).

Understanding the true nature of spirits and their relationship with the corporeal world can bring great consolation to those spiritually lost and suffering in the material world. For this reason, Kardec's works focus on the teachings of enlightened spirits on these subjects and many more, including: the nature of the awakened spiritual faculties of mediums, their safe development and use under spiritual protection (MB); accounts of the various experiences spirits have had after death (HH Part 2); the nature and progression of this and other worlds (Gen); and the study of moral teachings to better understand the path to spiritual enlightenment (GatS).

A: Spirits are what humans are without their physical bodies; spirits retain their intellect, will, personality, and all their memories, even those from past lives - though not all can access these memories all the time, as the clarity of perception and understanding of a spirit depends on their individual spiritual advancement as well as their current situation (SB #136, #237-257). 

Spirits who communicate through mediums can be in between incarnations, or they can be temporarily free from their physical body during sleep or trance (MB #223 item 2). Such spirits are normally those most similar to those in the group (MB #232-233). Pure spirits may communicate as well: these are spirits who have reached a level of advancement wherein they need not reincarnate in physical bodies anymore (SB #113).

A: We incarnate as a means of understanding and improving ourselves. We go through many incarnations, and each incarnation helps us evolve spiritually; during each lifetime we learn and become a little more spiritually advanced (SSE Ch 2 #13, #22; GatS Ch IV #25; SB #132). Kardec sometimes refers to this process as ‘progressive transmigration’ (SB Pt 2 Ch IV). Evidence shows that spiritual development and reincarnation are always progressive, meaning spirits of humans never regress, and never reincarnate as animals (SB #118, #605).

Spirits also incarnate to aid in the progression of other spirits, of the world, and the universe as a whole; this is accomplished through improvements made during everyday life by every living being, as well as through specific missions a spirit may take on (SB #132). 

Simply put, the spirit’s path leads through many incarnations, seen in this response from a spirit:

“In each new life, a spirit takes another step on the path of progress. When it has stripped itself of all impurities it has no further need of the trials of corporeal life.” (SB #168)

And after a spirit’s final incarnation:

What does the spirit become after its final incarnation?

“A blessed spirit; a pure spirit.” (SB #170)

How the enlightened spirits understand corporeal incarnation and the path of spiritual advancement is a subject of much importance, explored in detail in Kardec’s codification.

A: When our spirits take on corporeal form, they go through a process by which they are joined to their new physical body; this joining process begins at conception and is complete at birth, meaning thereafter the spirit will be connected with its corporeal body until death (SB #344). This merging process burdens the spirit by binding it with material, changing its energy, which usually makes it next to impossible for us to remember anything before our corporeal state, while we are awake in our corporeal state (SB #351; Gen Ch XI, #22; GatS Ch III #9). Our physical memories normally consist of only what has been experienced with our physical senses; this is also why people often have trouble remembering dreams (SB #403).

Advanced spirits see this as a blessing, as we corporeal humans cannot remember any of our past misdeeds, the depth of our past vices, thus the scale of the debts we owe, and what is owed to us (GatS Ch V #11). This frees us to live with a fresh start, without worrying about previous lifetimes, allowing us to improve ourselves with more ease. It is a blank slate that levels the playing field, so we can see things from different perspectives without feeling burdened by our past, allowing us to assume different roles which help us repay our moral debts to each other over time without worrying about their immensity as a whole.

This is not to say we wander blindly through life, however. As spirits, depending on our advancement, we may help plan our lives beforehand, choosing our earthly situation and trials in order to expiate the wrongs we have done to others, to lessen our vices and free ourselves over time (SB #258; Gen Ch XI #25). Our spirits may also plan while our corporeal form sleeps, perhaps changing what trials we will face depending on our current situation, but our activities as spirits are mostly forgotten in our waking hours (“The Story of a Servant.” Revue Spirite January 1863). Our lives are not set, and we may succeed or fail in our trials depending on how we choose our own paths in life (SB #851).

A: Success in our earthly trials means spiritual advancement, while failure means stalling our progress, so it will simply take longer to succeed: we can always try again (SSE Ch 2 #14). Spirits themselves never degrade morally, intellectually or spiritually, even as our physical bodies and brains degrade with age or infirmity, even if we slip from a corporeal life of relative virtue to one of addiction to vices (SB #118, #398). Our spirits always move forward into enlightenment, towards becoming pure spirits unbound by the material world, but our path can be short or very long depending on our own actions (SB #114-117).

A: Study, self-reflection, and self-discipline are important tools we can use to hasten our own spiritual advancement: only we can advance ourselves spiritually by becoming more intelligent, more morally advanced, and more wise (SB #107, #119).

Moral advancement is studied in depth by spiritism, as the enlightened spirits teach that advancing morally decreases future suffering (SB #133). Selflessness and charity are key to moral and spiritual advancement; this same virtue is also expressed as patience, humility, compassion, tolerance, and forgiveness (GatS Ch XVII #2-3).

A:  Animals do have souls, but they are not the same as human souls: their presence in the spirit world is different from that of human souls (SB #597-600; MB #283). Animal spirits reincarnate and retain their individuality just as humans do (SB #598).

A: Far from it: as spirits have lived corporeal lives (SB #132-133), and as spirits retain their individuality after corporeal death (SB #150-152), and as the spirits say there are many different worlds in various states of evolution (GatS Ch III #3), we can deduce that there are many types of spirits, as many as there are different types of people in our physical world, and far, far more (WiS #21).

Many spirits cling to materialism, spirits of low order, and these spirits retain many vices and misconceptions from their past material lives (SB #101). Even when such spirits are genuinely trying to be helpful, they can spread misinformation and vice (SB #104; MB #246). Such spirits will also often speak when they do not know what they are talking about, and may try to deceive and toy with people (SB #103).

Spirits of higher order are more truthful, learned, and wise than lower order spirits (SB #107), so they will generally avoid obfuscation, and promote virtues such as selflessness, patience, and humility. If they do not know an answer, they will usually admit their lack of knowledge on the subject (MB #267 item 7). The more morally advanced a spirit is, the more these attributes will express themselves in what a spirit says (MB #267).

A: Some religions teach that one should never communicate with spirits or listen to what they say, and spiritists would recommend the same under most circumstances: there are many spirits around who would take advantage of naivete or weaknesses, so such dealings can be dangerous to one's mental and physical health (MB #221-222). Despite all the dangers and difficulties involved, communications can be very useful if done with vigilance and care (MB #244). Spiritual education is a better solution than absolute prohibition of spiritual communications (MB #254 item 7).

A: Some mediums can sense the general disposition of a spirit (MB #268 item 28), but many cannot, and unfortunately many are only deluded into thinking they can (MB #196, #239). The surest way to determine the disposition of a spirit is by objectively analyzing what they say (MB #262-263, #268), which is much more effectively done by a group of educated people rather than by the medium alone (MB #243 item 5, #248).

If a spirit speaks without reason, saying things which do not make logical sense, they are generally of a low order. The same can be said of spirits who try to spread negative emotions such as fear, envy, and especially pride. Another clear mark of a low order spirit is one who promotes isolationism, as this helps malicious spirits retain more exclusive control over the medium and their environment (MB #228, #248). It is also important to note that the quality of communications can also be affected by the experience of the medium as well as the level of affinity and connection between the medium and the spirit, as well as many other factors, so bad communications do not necessarily come from lower order spirits (MB #230).

Mediums and those analyzing messages can educate themselves on the true nature of spirits and the spirit world, to help avoid deceptions, as well as harmful delusions spiritists call fascinations (MB #239). This message is attributed to St Augustine:

“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.” (SB Conclusion IX)

Spiritism recognizes that determining spirits’ moral qualities can be challenging, so despite the simple method, it is no simple matter.

A: In general terms, a medium is someone who can act as a means for spirits to affect the physical world (SB Introduction IV; MB #159, #230). Spiritist works describe several types of mediums, whose energy can be attuned to and used to accomplish different types of manifestation, from intelligent communication through various means to the movement of physical objects and sensory manifestation (MB #159). A medium's energy is used by another spirit to create the manifestation (MB #223 item 9).

Normally, a medium's energy can be used to create one specific type or a few different types of manifestation, and the types of manifestation a medium's energy can be used for depend on the medium (MB #159). Mediums can be of any social standing or moral disposition, of any race, any gender, any age (SB Introduction IV; MB #200), and with or without faith (MB #209). Being a medium in itself does not mean one is more biologically advanced, morally advanced, nor spiritually advanced than any other member of society (MB #226 items 1-2).

Mediums who do not understand what is happening often develop fascinations, deep delusions which alter how they perceive the world, and this can lead to mental instability (MB #228, #239). The most effective ways to avoid such fascinations are through social interaction expressing charity and humility, through studying the nature of spirits and the spirit world, self-reflection, and self-improvement (MB #303).

A: Mediums themselves are spirits bound within corporeal bodies, thus some can create similar effects by their own will, using their own energy (MB #74 item 20). Such phenomena are effects caused by a single being, rather than a spirit and a go-between, so they should not be considered mediumistic in the literal sense of the word.

When a medium's own will affects a spirit message or manifestation, Spiritists (at least those from Brazil) may refer to it as ‘animism’, and this is generally discouraged as it can corrupt the results of experimentation and communication (MB #223 item 7). This is not the same as the common use of the word ‘animism’ in the English language.

A: Spirits need a specific type of energy in order to affect the physical world (MB #74 item 15); this includes our own spirits, who need this energy to connect with our own corporeal forms (MB #75-76). Spiritists call this ‘vital principle’, ‘magnetic fluid’, or ‘animalized fluid’, and it is something all living corporeal beings have (SB #65-67). The qualities of this energy and the quantity depend on the being, and this determines what manifestations the energy can be used to create, as does spiritual affinity (MB #74 item 19).

Many people who do not understand their own mediumship may actually have their energy used to create manifestations without knowing what is going on (MB #74 item 15). In this way, spirits can create physical manifestations which seem to not use a medium, but in fact, a medium is necessary in the process.

A: In general, knowledge, self-awareness, self-discipline, and moral virtue are what protect a medium: knowledge of spirits and the spirit world reduces the medium's susceptibility to deception (MB #303), self-awareness helps the medium understand their vices and any negative tendencies in their own behaviour, self-discipline helps combat them, and moral virtue allows virtuous spirits to aid the medium with guidance and protection (MB #226-227).

During spiritist meetings, corporeal participants will bring their personal guides and mentors as well as other spirits who want to learn or help out. The many good spirits attending assist in protecting and guiding the group, and this makes serious spiritist meetings, especially those attended by the pure of heart, a relatively safe place to practice mediumship (MB #231-233). Alone, a medium relies more exclusively on the spirits attending them, their own wits and perception, so it is generally easier for malicious spirits to affect them (MB #239, #243 item 5).

A: Technically, all people are in fact mediums to some degree; most are unaware, so these innate faculties remain latent or suppressed by attunement to dense material. They can sometimes be developed, depending on the individual and the circumstance (MB Intro, Ch XVII). 

A: The types of messages received during a meeting depend on the level of moral advancement and current state of mind of the mediums and the group (MB #231-233), as well as a number of other factors. Experienced spiritists will often hold mediumistic meetings with general or specific goals; for example, helping confused materialistic spirits better understand their situation so they can progress into a more unencumbered spiritual life. During mediumistic meetings, the messages depend on what the meeting is meant to accomplish, what the medium is attuned to, and what the good spirits guiding the meeting allow.

A: Any phenomenon can be explained rationally if one understands the physical and spiritual causes behind the effect; all effects have a cause, and all phenomena, even those not understood, follow universal laws; also, spirits are themselves part of Nature, just as humans are (MB #7-9, 15). 

This means technically - depending on one's definition of the word - miracles do not exist, as the divine would not break its own laws (Gen Ch XIII #15; SB #802); also, nothing is literally supernatural, as all beings and phenomena are a part of Nature (MB #7-9, 15). 

Basically, Spiritism teaches how to understand seemingly irrational things in a rational way.

SB: Kardec, Allan. The Spirits' Book. Translated by Darrel W. Kimble with Marcia M. Saiz, 3rd edition, International Spiritist Council, 2011.

MB: Kardec, Allan. The Mediums’ Book, or Manual for Mediums and Evokers. Translated by Darrel W. Kimble with Marcia M. Saiz, 3rd edition, International Spiritist Council, 2011.

GatS: Kardec, Allan. The Gospel According to Spiritism. Translated by Darrel W. Kimble and Ily Reis, 2nd edition, International Spiritist Council, 2011.

SSE: Kardec, Allan. Spiritism in its Simplest Expression. Translated by Darrel W. Kimble with Marcia M. Saiz, 1st edition, International Spiritist Council, 2013.

WiS: Kardec, Allan. What is Spiritism? Translated by Darrel W. Kimble et al., 2nd edition, International Spiritist Council, 2011.

HH: Kardec, Allan. Heaven and Hell, or Divine Justice According to Spiritism. Translated by Darrel W. Kimble et al., 2nd edition, International Spiritist Council, 2011.

Gen: Kardec, Allan. Genesis, Miracles and Predictions According to Spiritism. Translated by Darrel W. Kimble and Ily Reis, 2nd edition, International Spiritist Council, 2011.

Kardec, Allan. “Annual Meeting Commemorating the Dead.” Revue Spirite. Dec 1868. Translated online from Kardecpedia, accessed Jan 18, 2022. https://kardecpedia.com/fr/guide-d-etude/902/revue-spirite-journal-detudes-psychologiques-1868/6330/decembre/seance-annuelle-commemorative-des-morts

Kardec, Allan. “Spiritism is a Positive Science.” Revue Spirite. Nov 1864. Translated online from Kardecpedia, accessed Jan 18, 2022. https://kardecpedia.com/fr/guide-d-etude/898/revue-spirite-journal-detudes-psychologiques-1864/5679/novembre/le-spiritisme-est-une-science-positive

“Spiritist Insanity - Answer to Mr. Burlet, from Lyon.” Revue Spirite. Feb 1863. Translated online from Kardecpedia, accessed Jan 18, 2022. https://kardecpedia.com/fr/guide-d-etude/897/revue-spirite-journal-detudes-psychologiques-1863/5388/fevrier/sur-la-folie-spirite-reponse-a-m-burlet-de-lyon

“Servants - A Servant’s Story.” Revue Spirite. January 1863. Translated online from Kardecpedia, accessed Jan 18, 2022. https://kardecpedia.com/fr/guide-d-etude/897/revue-spirite-journal-detudes-psychologiques-1863/5371/janvier/les-serviteurs-histoire-dun-domestique