Shortly before this he drew up a plan of an organization to carry on his work. It was called "The Joint Stock Company for the Continuation of the Works of Allan Kardec," with power to buy and sell, receive donations and bequests, and to continue the publication of LA REVUE SPIRITE. After his death his plans were faithfully carried out.

Kardec considered that the words "spiritual," "spiritualist," and "spiritualism" already had a definite meaning. Therefore he substituted "spiritism" and "spiritist."

This Spiritist philosophy is distinguished by its belief that our spiritual progression is effected through a series of incarnations.

Spirits having to pass through many incarnations, it follows that we have all had many existences, and that we shall have others, more or less perfect, either upon this earth or in other worlds.

The incarnation of spirits always takes place in the human race; it would be an error to suppose that the soul or spirit could be incarnated in the body of an animal.

A spirit's successive corporeal existences are always progressive, and never retrograde; but the rapidity of our progress depends on the efforts we make to arrive at perfection.

The qualities of the soul are those of the spirit incarnated in us; thus, a good man is the incarnation of a good spirit, and a bad man is that of an unpurified spirit.

The soul possessed its own individuality before its incarnation; it preserves that individuality after its separation from the body.

On its re-entrance into the spirit world, the soul again finds there all those whom it has known upon the earth, and all its former existences eventually come back to its memory, with the remembrance of all the good and of all the evil which it has done in them.

The incarnated spirit is under the influence of matter; the man who surmounts this influence, through the elevation and purification of his soul, raises himself nearer to the superior spirits, among whom he will one day be classed. He who allows himself to be ruled by bad passions, and places all his delight in the satisfaction of his gross animal appetites, brings himself nearer to the impure spirits, by giving preponderance to his animal nature.

Incarnated spirits inhabit the different globes of the universe.*

* Introduction to "The Spirits' Book."

Kardec conducted his investigations through the communicating intelligences by means of question and answer, and in this way obtained the material for his books. Much information was forthcoming on the subject of reincarnation. To the question "What is the aim of the incarnation of spirits?" the answer was:

It is a necessity imposed on them by God, as the means of attaining perfection. For some of them it is an expiation; for others, a mission. In order to attain perfection, it is necessary for them to undergo all the vicissitudes of corporeal existence. It is the experience acquired by expiation that constitutes its usefulness. Incarnation has also another aim, viz. that of fitting the spirit to perform his share in the work of creation; for which purpose he is made to assume a corporeal apparatus in harmony with the material state of each world into which he is sent, and by means of which he is enabled to accomplish the special work, in connexion with that world, which has been appointed to him by the divine ordering. He is thus made to contribute his quota towards the general weal, while achieving his own advancement.

Spiritualists in England have come to no decision with regard to reincarnation. Some believe in it, many do not, and the general attitude may be taken to be that, as the doctrine cannot be proved, it had better be omitted from the active politics of Spiritualism. Miss Anna Blackwell, in explanation of this attitude, suggests that the continental mind being more receptive of theories, has accepted Allan Kardec, while the English mind "usually declines to consider any theory until it has assured itself of the facts assumed by such theory."

Mr. Thomas Brevior (Shorter), one of the editors of THE SPIRITUAL MAGAZINE, sums up the prevailing view of English Spiritualists of his day.

The History of Spiritualism Vol II Page 66

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