155 years of Spiritism: evolution and progress
Anselmo Ferreira Vasconcelos

An event important to us spiritists is celebrated this year: it is the celebration of 155 years of the spiritist doctrine. Therefore, Spiritism is, so to speak, still a novice in comparison with other ancient religions and doctrines, although the relationship between the living and the dead is as old as humanity itself. But before addressing anything about this important milestone we must remember that in the year of 1853 "... the whole of Europe had its converged general attention to the phenomenon of the so-called 'dancing and turning tables ' ... ".

The press gave wide coverage to the strange phenomenon.  Moreover, illustrations relating to that period depict "... the halls of the Parisian aristocracy with... respectable gentlemen, elegant ladies and young women  ... " gathered around round tables, with flat hands hovering above these tables forming a chain by the contact of their little fingers with the aim of making the tables move.   Interestingly, the topics that monopolized conversations in the most elegant boulevards as much as in the most humble ones were (1) the speaking tables and (2) Russia’s war against Turkey.

In late 1854, Mr. Fortier, a magnetizer with whom Hippolyte Léon Denizard Rivail (who would later take the pseudonym Allan Kardec) had friendly relations, communicated to him the strange news about which "... tables also 'talk' ... "when they are asked questions, just as if they were intelligent beings. He further explained that the tables "... through one of its feet, even dictated magnificent literary and musical compositions.”

Mr. Rivail, in his turn, listened attentively to the story and answered as a researcher endowed with solid academic background, "I will only believe it when I see it and when it is proven to me that a table has a brain to think, the nerves to feel and can become a sleepwalker. Until then, allow me to see the case as not more than a fairy tale.”Anyway, he set out to examine the facts related to such "talking tables "with rational criteria and the highest exemption possible, as well as deliberately avoiding any eventual religious preconceptions, of any form, biasing his findings.

Later, he said that: "Having acquired, in the study of the exact sciences, the habit of positive things, I probed and peered this new science (Spiritism) in its most intimate recess; I sought to explain everything to myself, because I do not usually accept any idea without knowing from it how and why.”

The first edition of The Spirits’ Book (SB) had 501 questions

In May 1855, Kardec was invited to attend a meeting at Mrs. Plainemaison’s home and there he witnessed for the first time the intriguing phenomenon of the tables that “turned, jumped and ran in such a way that left no room for doubt". Furthermore, there on the spot he found the answers produced by the tables through knocking sounds, and so he had the opportunity to watch “some tests of mediumistic writing on a slate, with the aid of the primitive process of the planchette."

Endowed with high mental acuity, Kardec quickly realized – as he would declare later on - that there was something very serious in those alleged trifles and pastimes, that is, the revelation of a new law for which he assumed the responsibility to investigate deeply. That said, it was by observing, comparing and judging the facts - always with a high degree of thoroughness and persistence - that Kardec concluded that the intelligent cause behind those phenomena stemmed from the very spirits of those who had died. Thus, he deduced the laws pertaining to such events, and extracted from them very important philosophical and doctrinal conclusions that highlight, among other things, key aspects such as hope, solace and solidarity.  "Later on - he wrote - when I saw that it was a whole and made the proportions of a doctrine, I had the idea of publishing the teachings received for the instruction of everyone."  On the other hand, his biographers state that, directly and indirectly assisted by a host of high realm spirits led by the Spirit of Truth, Kardec developed and perfected his work.   Thus, on 18^th of April, 1857 the first edition of The Spirits’ Book (SB) with 501 questions was published.

That said, Kardec has been remembered for the work he undertook, among other things, like "... the creator of a sociology of the spirit world" (Marlene Nobre) or "as embodied common sense" (Camille Flammarion) or as "the decodifier of Spiritism" by colleagues. These are fair awards and honours; however it also fits not to forget that Kardec was the spokesperson (compiler) of a revelation with profound implications for human evolution that is not yet sufficiently perfected. It is worth stressing that the second edition of the book was published in March of 1860. It was considerably enlarged with 1019 questions, four parts, besides dozens of notes covering scientific, philosophical and religious topics. 

Incarnation is the natural way to achieve perfection 

The SB brings important celestial revelations and universal laws of which it is up to us to know and apply to better manage our lives, in order that through this work we learn, for example, that "God exists" (question 14), that is, the Creator is not a product of human abstraction or a vain and meaningless idea. In fact, it is enough to just look at any direction or angle and - if we open our minds and sensibility – we will easily realize his "hand" in everything, even in chaos.

To understand certain things we need certain faculties that we do not yet possess (question 18). We are very backward creatures and, as such, we do not know everything. God knows how much we have to learn and to develop in ourselves until we reach angelitude. Furthermore, the worlds are inhabited - ufology today, in fact, proves through robust and compelling evidence this eminently spiritist thesis - and we humans are far from being the first in intelligence, goodness and perfection (question 55).

That the vital principle leads to animalization of matter (question 62) or, in other words, is the force that animates the organic bodies (question 67a). Moreover, the perispirit serves as a wrap for the Spirit itself like the perisperm that surrounds the germ of a fruit (question 93).   That God created us as simple and ignorant spirits and every one of us should strive to attain perfection through the knowledge of the truth and through the experience of experiencing the tests (question 115). After all, as Jesus said with propriety: "Know the truth and the truth shall make you free" (John 8: 32).

That we have the extraordinary condition of enjoying free will (question 121), because we are not - thanks to divine mercy - robots or robotic beings. To us is given the opportunity to choose and decide according to our will, although accompanied by responsibilities and duties of such condition. In SB we are informed that God establishes incarnation as the natural way to achieve perfection (question 132). We are also told that the less imperfect we are, the less suffering we will endure.That is, "He who is not envious or jealous, or covetous, or ambitious will not suffer the tortures that cause these defects" (question 133a).    That the soul goes through many corporeal existences (question 166) to be able to purify itself completely. 

The knowledge gained in each existence is not lost 

And as long as the Spirit "... finds itself clean of all impurities, and no longer has the needs of tests during corporal life" (question 168), becoming therefore a blessed Spirit or pure Spirit (question 170). We live our different life existences in different worlds (question 172). Moreover, the spirits incarnate as men or as women, since they need to progress in everything (question 202). In fact, if we were restricted to just one gender we would have a very limited perception of things; furthermore the spirits - with evolution – get to lose such distinguishing characteristics.

That the knowledge acquired in each existence is not lost. Whilst in matter
(in a physical body) we forget it momentarily, when freed from matter we fully recover this knowledge (question 218). However, SB caveats that Spirits may temporarily lose their intellectual capacities to be reincarnated in another body provided that it had employed them to do evil (question 220). So it appears that people with Down’s syndrome, autism and other highly limiting physical disabilities, are atoning for their mistakes of the past.

When in the spirit world, before we begin a new incarnation, as a rule, we choose the kind of tests we are to face through our free will (question 258). That the union of the soul and the body begins at conception and is completed at birth (question 344). That abortion constitutes a grave transgression of God's law (question 358) and, by extension, euthanasia. The SB also equally informs us that moral superiority does not always keep an exact relationship to intellectual superiority and the great geniuses are subject to experiencing painful expiatory processes (question 373).

We would have very serious drawbacks if we recalled what we did previously in other incarnations. Certainly, "in certain cases, it would humble us greatly" (question 394). With regards to the vicissitudes of bodily life; these are atonement of misconduct in the past as well as redemptive tests. In this sense, "they purify us and elevate us if we endure them in a resigned way and without a murmur" (question 399). So it not enough to just suffer, it is imperative to accept that experience with humility and patience so that it has an effect, that is, as if it were a necessary remedy for cure. Fortunately, there are not any faults that an experience of atonement cannot redeem (Introduction, item 6).   Furthermore, "the nature of these events and of the tests we suffer can also enlighten us as to what we were and what we did..." (question 399). 

Morality (ethics) fundamentally involves acting geared towards the good 

That the good spirits have affinity with people who orientated towards the good; to reparation of character or likely to progress. However, lower realm spirits approach and establish a collusion with those who seek vices or are very imperfect (question 484). That each of us has a guardian angel (a spirit-protector) who watches over us as a father does for his son. They rejoice when they see us on a good track, but suffer when we despise their beneficial inspirations and intuitions (issue 495).

The SB also tells us that the law of God is carved in the consciousness of each one of us (question 621). Thus, the seemingly cold and indifferent mass murderer of the present, for example, will one day have his conscience awakened. That in all times God sent us higher realm (superior) spirits who incarnated with a mission to help the progress of humanity (question 622). On the other hand, moral (ethics) fundamentally involves acting geared towards the good, because it supports the observance of the law of God. By the way, the creature "... does well when everything is for the good of all ... "(question 629).That prayer makes the human being a better person. This indeed is a relief that God will never refuse when the request is imbued with sincerity of purposes or intents (question 660). Those who have power, in turn, are responsible for excess work – and; consequently; humiliation, embarrassment or harassment - imposed on those who are hierarchically below because, in doing so one violates the law of God (question 684).The SB tells something essential to broaden our understanding of human tragedies. Namely; that destructive flagella are means employed by God to make creatures progress more quickly (question 737). 

Moreover, "flagella are tests that gives man the opportunity to exercise his intelligence, to demonstrate his patience and resignation in the face of God's will and which offer men an opportunity to express their feelings of self-denial, of selflessness and love of their neighbour, if selfishness does not predominate on someone" (question 740). That morality (ethics) and intelligence are two dimensions of the Spirit which need time to balance each other out (question 780). That we do not have the power to paralyze our progress; however, we can eventually damage it through our free will (question 781). The SB allows us to foresee that inequality in the world will disappear when selfishness and pride find no more space in the human heart (question 806). 

Man is almost always the worker of his misery 

Fate is something which is very misunderstood by humanity and is also clearly elucidated by SB.  Essentially, fate consists of the choice that the Spirits makes, before reincarnating, in submitting itself to certain tests during its bodily existence (question 851). Thus many tragedies and catastrophic events that populate our daily lives - where sometimes dozens or hundreds of people inevitably succumb - are included in this category.  That there is always virtue when a creature resists appeals of evil. Moreover, the sublimity of virtue is grounded in the sacrifice of personal interest for sake of fellow beings with no other intentions. The most commendable virtue is charity (question 893). Rightly so, the spirits argue that we lack the will - in most cases - and commitment to overcome our evil inclinations (question 909). In this sense, selfishness is the mother of all vices, while charity is to all the virtues.  Therefore, our efforts should be to eliminate the vicious aspects that lie within us and develop the virtuous ones in order to achieve happiness (question 917).

The human creature cannot claim to enjoy complete happiness on Earth (question 920). The evolutionary condition of this abode of God does not provide such a possibility, at least for now. It is hard for us to admit, but "man is almost always the worker of his own misfortune" (question 921). But it is very reassuring and comforting to know that the loss of a loved one, taken by the phenomenon of death, is only a “see you soon”. (see question 935).

In a gesture of profound humility Kardec acknowledged that "Spiritism is not the work of a man.   No one can name oneself as its creator, for Spiritism is as old as Creation" (Conclusion, Item 6).  And, ultimately, "... Spiritism does not bring a different moral to that of Jesus" (Conclusion, Item 8).  In relation to this aspect is worth mentioning that The Spirits' Book came timely to fulfil the prophecy of Jesus recorded in John (14: 26) - ie: "But the Comforter, the Holy Spirit, whom the Father will send in my name, He will teach you all things and will remind you of everything I've said. "

Through this brief summary, we conclude that Spiritism, through the scientific angle, is leaned on epistemological bases that are still virtually untouched; whilst through the philosophical-ethical-moral; it represents a beacon - operated by Jesus himself - to enlighten our conscience towards sublime accomplishments and achievements. However indispensable common sense and commitment to comply and adapt to such designs is up to humans. Finally, Spiritism brings and will continue to bring light, clarity and balm for mankind. 

References: 

KARDEC, A. The Spirits’ Book. 58^th edition. Rio de Janeiro: FEB, 1983.

NOBRE, M. 150 years of scientific pioneering. The Reformer, year 125, number 2137, pages 14-15, April 2007.

WANTUIL, Z.; THIESEN, F. Allan Kardec. 3^rd edition. Volume 2. Rio de Janeiro: FEB, 1984.