SPIRITISM EASILY EXPLAINED (PART V)

OUTLINE OF SPIRIT TEACHINGS
Allan Kardec

21. When spirits incarnate they bring together everything acquired  in their past  lives.  For  these  reason  people  instinctively  exhibit special skills, good or bad tendencies which seem innate.  Bad  inborn inclinations represent the spirit's imperfection traces from which the spirit has not still liberated itself. They are  also  signs  of  past faults the spirit has  committed.  This  is  the  true  sense  of  the original sin. In each existence the spirit must wash itself  out  from such impurities.

22. The human capacity to forget previous lives reflects  God's  grace in so much as he, in his goodness, makes  humans  unaware  of  painful memories. In each new life, man encounters exactly what he has made up for himself, that is the state from which he has to depart.  He  knows his present defects and knows that  they  are  result  of  his  former lives. He comes to conclusions regarding the evil he has committed and this is enough for him to work and correct himself. If  he  no  longer has these past imperfections, he does not need to  consider  them  any longer and his current mistakes are enough to worry about.

23. If the soul does  not  exist  before  birth  then  it  is  created together with the body. Assuming this reasoning, the soul  would  have no relation with those which came before it. How could then  God,  who is sovereignty just and good, blame it for the mistakes of  the  human gender's father by blemishing it with an original sin the soul did not commit ? One can give original sin a logical explanation everyone  can understand if one says that, through rebirth, the soul holds signs  of its previous life imperfections,  that  it  suffers  now  exactly  the result of its past mistakes, that it is responsible for its acts.

24. The variety of moral and intellectual inborn aptitudes shows  that the soul lived already. The idea of the soul  being  created  together with the body disagrees with God's goodness since God would then  have made some souls more advanced than others. Why does one then see  wild and  civilized,  good  and  bad,  intelligent  and  foolish  people ? Everything is otherwise easily explained if one supposes that some, by living more than others, are therefore more advanced.

25. If the present life were the only one and if it  were  the  soul's only opportunity to decide on its eternal destiny, what would then  be the fate of children who die very early ? If these children have  done neither  good  nor  bad,  they  should  deserve  neither  reward   nor punishment.  Following  Christ's  words,  if  each  one  is   rewarded according to his works, these children have no  right  to  an  angel's happiness and yet they should not be refused a reward. On the contrary there are no exceptions if one admits they have several lives and that they can do in a new existence what they could not  in  a  past  short one.

26. By the same reasoning what would be the fate of cretins and idiots ? As they are unaware of good and evil, they are not  responsible  for their acts. Would God be just and good if he had created stupid  souls and preordain them with no rewards  to  a  miserable  life  ?  On  the contrary, if one says that the cretin or the idiot are  souls  tightly bounded to unsuitable  bodies  which  can  not  fully  manifest  their thoughts, then everything is again according to God's justice.

27. In its successive incarnations the spirit little by  little  loses its impurities and improves itself through work until the end  of  its corporeal lives. Then the spirit belongs to the pure spirit  or  angel order, and fully enjoy God's  complete  life  and  endless  unshakable happiness.

28. As good father, God does not leave  people  to  themselves  during their earth atonements, but offers them instead  their  guides.  These are firstly the protecting spirits or guardian angels which watch over people and try to make them follow the good way.  Secondly  there  are the great incarnated spirits which sometimes appear on earth in  order to illuminate human paths and make mankind walk forward. Even  if  God inscribed his law on human mind, he makes it even more explicit. Moses came first, but his law spoke only about  earthly  life,  its  passing punishments and rewards and were adapted to the people  of  his  time. Then Christ came to complete Moses  with  a  more  elevated  teaching: plurality of lives, spiritual life and moral punishments and  rewards. Moses led through fear while Christ through love and charity.

29.The present and well understood Spiritism adds the evidence to  the theory for unbelievers, it demonstrates the future by  obvious  facts, it says in clear and unmistakable terms what Christ said in  parables. Spiritism explains unknown  and  misinterpreted  truths,  reveals  the existence of the invisible or spirit world and initiates people in the secrets of future  life.  It  also  combats  materialism  which  is  a rebellion against God's power. Finally Spiritism  comes  to  establish the reign of men's charity and fraternity announced by  Christ.  Moses plowed, Christ sowed and Spiritism has came to harvest.

30. Spiritism is not a new light but a brighter one since it  appeared in all parts on the world through those  who  have  lived.  By  making clear what was hidden, Spiritism gives an end to false interpretations and will unite all men under the same belief, since there is only  one God whose laws are the same for all. Finally Spiritism represents  the time predicted by Christ and the prophets.

31. The evils with which humans are afflicted on earth are  caused  by selfishness, vanity and all bad passions. People  become  unhappy  and punish themselves by the contact with their  vices.  Let  charity  and humbleness substitute selfishness and pride and they  no  longer  will injure themselves, they will respect each one rights and  harmony  and peace will reign among them.

32. But how can  selfishness  and  vanity  be  destroyed  since  these feelings seems so innate to the human heart?  Selfishness  and  vanity are in human heart because humans are spirits which have been  on  the path of evil since the beginning and which, therefore, are  exiled  on earth as punishment for their vices, their original sin to which  many have not renounced yet. Through Spiritism, God has came  to  make  the last plea for the practice of the lessons taught by Christ: the law of love and charity.

33.Since the time for the earth to became home to peace and  happiness has arrived, God does not wish that bad spirits continue to disturb it at the sacrifice of the good ones. Consequently bad spirits will  have to leave earth: they will atone their heartlessness on less  developed worlds where they will work again on their improvement during several, more painful and less happy lives than those on earth.

These spirits will also constitute a newer and more enlightened  race whose duties will be to take progress to  the  less  developed  beings living on such worlds. They will only go to a better world  when  they deserve it and will continue there until they are completely  refined. If the earth represents a purgatory to these spirits, these new worlds
will be their hell, but a hell with ever existing hope.

34. While the outlawed generation will quickly disappear, a new one will arise whose beliefs will be founded upon Christian Spiritism.  We are witnessing an operating transition, a prelude to a  moral  renewal labeled by  Spiritism's  arrival.

3. Some  precepts  from  spirit teachings

35. The essential aim of Spiritism is human  improvement.  In  it  one should only seek for what can really help mankind's improvement.

36. The true spiritist is not one who believes in its  manifestations, but he who profits from the teachings given by spirits. It is  useless to believe if this faith does not make  one  progress  positively  and also do the utmost for one's fellow creatures.

37. Selfishness, pride, vanity, greed, hate, enviousness, jealousy and slander are like venomous plants to the soul, the stems of which  must be pulled daily; their antidote is charity and humbleness.

38. Spiritism faith is only useful for  those  who  can  say:  we  are better today than yesterday.

39. The value which man gives to  its  ephemeral  goods  is  inversely proportional to his faith in the spirit life.  His  doubts  concerning the future make him look for his happiness in this world even  at  the sacrifice of his fellow creatures.

40. Earth afflictions are remedies to the soul.  They  salve  for  the future like  a  painful  surgical  treatment  which  relieves  a  sick person's life and brings back heath.  For  this  reason  Christ  said: ''Blessed are the afflicted for ye shall be comforted''.

THE CAREER OF ALLAN KARDEC (III - Final)
Steve Hume

http://www.noahsark.clara.net
http://www.noahsarksoc.freeserve.co.uk
http://home.freeuk.net/noahsark

I have already mentioned that the Kardec teachers describe the  Spirit World and spirit life almost entirely in  terms  of  the  effect  that personal morals have on the individual in this  world  and  the  next. Rivail was not afraid to show both sides of the coin. Heaven and  Hell (1864) was not only a description by the spirit teachers of  the  real nature of these states, it also included communications from  recently deceased spirits from all moral classes...from the most evil,  to  the most blameless and charitable.  Each  type  of  personality  described their  current  conditions  and  how  their  actions  on   Earth   had contributed to their current joys or sorrows. Contrary to  the  dogmas of the Catholic  church  which  painted  a  picture  of  never  ending suffering even for those whose only sin was not to  be  Catholic,  the Spirit communicators maintained that suffering in the next  life  only lasts until the individual has made the necessary  effort  to  rectify the cause, and that everyone is given an opportunity to achieve this.

Those who have experience in the difficult field of rescue work  might be interested in the  case  of  a  recently  executed  murderer...  'a systematic poisoner, a physician who  had  employed  his  professional position as a means to  the  accomplishment  of  the  long  tissue  of horrible murders for which he had just been executed'. This man,  upon manifesting spontaneously at a seance, and  despite  complaining  that 'Light dazzles and pierces, like sharp arrows, the innermost  recesses of my being', contemptuously turned away from the help offered by  the circle... 'I reject your  pity...I  ask  for  nothing...I  suffice  to myself; and I shall be able  to  resist  this  odious  light'.  Rivail states, however,  that  this  spirit,  eventually  began  to  improve, repented  and   became   the   author   of   'many   wise   and   good communications'.[56]

Other murderers described a state of confusion and  a  terror  at  the prospect of meeting their victims. One  who  had  told  how  this  had actually happened to him described why it caused him such  suffering:- Q. 'What do you feel on seeing them?' A. 'Shame  and  remorse...and  I hate them still...They pray that I may expiate my crimes.  You  cannot imagine what a horrible torture it is to owe everything  to  those  we hate.'[57]

There were also communications from  many  other  types  of  spiritual miscreant. Some, although they had  committed  no  evil  during  their lives, had achieved nothing good either and expressed remorse at this. Others who had been blatantly greedy expressed their desire to give in some way. Conversely, those who had led  good  lives  described  their relative happiness and the hope  that  they  may  continue  to  be  of service to others in their new life.[58]  However,  the  chapter  that many Spiritualists would regard as being highly controversial is  that in which Spirits describe their 'Terrestrial Expiations', or how  they had atoned for past crimes by returning to Earth or reincarnating. One such case involved the spirit of a young servant  (a  footman)  to  an acquaintance of Rivail's who had died suddenly whilst  on  leave.  The spirit told Rivail, through a medium, that in a  former  life  he  had been the spoilt child of rich parents who had both  died  leaving  him destitute. He had then been taken in by a friend of his  father's  who had treated him like his own son but of whose  kindness  he  had  been ungrateful. To atone for this when they had both reincarnated, he  had done so in a position where he could become his former guardian's:- 'I had determined to expiate my former pride by being  born,  in  my  new existence, in a servile position; a determination that afforded me the opportunity of proving my gratitude to him who had been my  benefactor in my previous incarnation. I even had the opportunity of  saving  his life. This humble existence has proved very useful to me. I  possessed sufficient strength of character  to  avoid  being  corrupted  by  the contact of surroundings that are almost always vicious;  and  I  thank God that I thus earned the happiness I  now  enjoy.'[59]  Rivail  then asked what the circumstances of the life-saving incident had been  and was given an account, given in the book, that was  later  verified  by the boy's former employer.

It is notable, however, that many of the spirits questioned could  not remember any former existence (other than that  which  they  had  just left) let alone what relevance such may  have  had  on  their  present circumstances. The Kardec spirits' explanation for failure to remember former lives was that such remembrance was only permitted if and  when it should serve some useful  purpose  and  that  such  memories  would usually emerge only gradually, perhaps only after a  great  period  of time. Whatever the ultimate truth regarding reincarnation may  be,  it remains the case that it is the means by which Spiritists continue  to rationalize  morality  and  ethics  within  a  context   of   'Divine' 'justice'. It is also the case that rebirth is not only seen as  being a mechanism by which we atone for  past  sins  nor  is  it  viewed  as 'compulsory'. The Kardec teachers  emphasized  that  reincarnation  is usually a matter of conscious choice after an interval in  the  Spirit World that is as short or long as individual circumstances demand  and that  it  often  occurs  because  a  spirit  wishes  to  perform  some charitable  act  for  one  less  fortunate  or  perform  a  particular spiritual mission. Therefore it would be quite wrong  to  assume  that everyone who suffers on Earth is being 'punished' for  past  sins  and therefore deserve  their  suffering.  The  Spiritist  version  of  the doctrine of reincarnation demands that, even if this were  to  be  the case, those who suffer for this reason  must  still  be  treated  with compassion.[60]

As we shall see,  it  is  also  the  case  that  Spiritist  belief  in reincarnation has not led to the justification of social  inequity  in Brazil (where the movement is a major religion) that one sees  in  the Hindu caste system of India. On the contrary, it underpins the massive part that Spiritism plays in providing social welfare to the  poor  in that country and also its contribution  to  the  treatment  of  mental illness. Hess mentions that it was a particular wish of Rivail's  that the medical profession should take notice of the spirits' teachings on insanity,[61] which they said was  often  caused  by  natural,  though uncontrolled, mediumship  that  had  turned  into  a  form  of  spirit obsession.[62] In 1862 and 1863 he devoted a  series  of  articles  in Revue Spirite to patients at the asylum of Morzines who he regarded as being victims of this unhappy condition which was sometimes the result of malign spirit personalities exacting revenge on enemies from former existence's who had since reincarnated.[63]

Unfortunately however, Rivail's own hopes for Spiritism would  not  be realized in either his own lifetime or his own  country.  I  mentioned earlier the accuracy of the 'Spirit  of  Truth's'  prediction  of  the opposition that he would face from both the French  Establishment  and some within in Spiritism. Rivail had also been warned that the  strain of leading the movement would have a disastrous effect upon his health and would lead to an early passing. Ten years after the prediction, in 1867, he commented:- 'I have known no  peace  and  more  than  once  I succumbed; under the excess of work, my health has deteriorated and my life has been compromised...Everything predicted in the  communication of the Spirit of Truth has come to pass.'[64]

On March 31 1869 having just finished drawing up the constitution of a society that he intended to carry on his work, Hippolyte Leon Denizard Rivail, better known as 'Allan Kardec' died suddenly from the  rupture of an aneurysm of the heart whilst sitting at his desk engaged in  the act of tying up a bundle of papers.[65]

Rivail was buried in the famous cemetery of Montmarte in Paris and his friend  the  eminent  astronomer  and  psychical  researcher,  Camille Flammarion spoke at his  funeral.  Today,  his  grave  is  a  site  of pilgrimage for Spiritists from around the world and there is an annual ceremony of remembrance there that is attended by hundreds.  But  this adoration comes almost entirely from  abroad  because  after  Rivail's passing the Spiritist Movement  in  France  and  the  rest  of  Europe underwent a steady decline to the point that, today, it barely  exists at all. In 1873,  however,  four  years  after  Rivail's  passing  the Society of Spiritist Studies was formed in Rio de Janeiro, Brazil.[66]It was  here  that  Spiritism  would  grow  steadily  until  it  would eventually come to fulfill the leading role in society that Rivail  had envisaged.

Some years ago a friend of mine  who  had  expressed  an  interest  in spirit philosophy borrowed my rather dog-eared copy  of  The  Spirits' Book and then, shortly after returning it, embarked upon  a  six-month long trip to Latin America.  However,  for  some  reason  we  did  not discuss the book before his departure. This chap left the UK  thinking that he had just read an extremely obscure, if interesting, work by  a forgotten nineteenth-century Frenchman;  which,  to  all  intents  and purposes, he had, as far  as  this  country  is  concerned.  Upon  his return, however, he told me of his surprise upon walking down a street in Brazil to see a rather large building that  was  adorned  with  the name 'Kardec'. Thereafter, he found that practically  every  Brazilian that he met knew of the name and that some had even read "The Spirits' Book".

Spiritism has grown steadily in importance in Brazil since it  arrived from France, to a  point  where  today  it  is  an  integral  part  of Brazilian life amongst all social classes.  The  influence  of  Kardec over the movement can be gauged by the fact that is often referred  to as Kardecismo, but this is also to distinguish Spiritism from  Umbanda and Candomble, [67] two cults that, although they are based  on  spirit mediumship, have African origins. The writer Guy  Lyon Playfair,  who lived and worked in Brazil for many years, quoted  the  results  of  a public-opinion poll conducted in 1971 by a leading Brazilian  magazine in his book The Unknown  Power.  Whilst  70%  of  Brazilians  declared themselves to be Catholics as opposed to only 11% who  claimed  to  be Spiritists; 68% said they believed Spiritism  to  be  valid,  49%  had visited a Spiritist centre, 27% had felt the influence of  spirits  in their lives, and 15% claimed to have  communicated with  discarnates. Only 1% of those who claimed to be Catholics were able  to  state  the basic tenets of their religion. [68] This led Playfair to suspect  that '...many Brazilians were good Catholics on Sunday  mornings  and  good Spiritists the  rest  of  the  week...Brazilians  profess  Catholicism because their fathers did, and Spiritism because it  works  for  them,often transforming their lives.'[69]

It  is  the  practical  work  that  Spiritism  does  for   Brazilians, particularly for the poor and disadvantaged, that appears to be at the root of the movement's  success.  This,  of  course,  was  the  Kardec communicators' prescription for the successful use  of  mediumship  in the widest sense. Despite the fact that the  literature  of  Brazilian Spiritism has been added to by many others, such as Adolfo Bezerra  de Menezes (sometimes referred to as the 'Brazilian Kardec') and the  key concepts of Kardec have  been  built  upon,  the  concept  of  charity remains at  the  heart  of  the  movement's  approach  to  mediumship. Francisco Candido ('Chico') Xavier is probably the best example of the Spiritist  approach  to  mediumship  in  action.[70]  Despite   having received only  the  barest  education  he  has  become  Brazil's  most prolific 'author' who has produced, on average,  three  books  a  year since  1932  on  such  diverse  subjects  as   Spiritist   philosophy, literature, history and science. His books have  sold  many  millions, have been translated into many languages, and his name is a  household world in his native country. However, 'writer'  would  probably  be  a more appropriate term for Chico, because he is  an  automatic  writing medium who claims no credit or money for  his  prodigious  output.  He worked as a minor government official until his retirement in 1961 and still lives extremely modestly despite the massive royalties from  his books which are all ploughed into helping the poor.

Playfair mentions a huge complex of buildings built by the  Sao  Paulo State Spiritist Federation (FEESP) called the  Casa  Transitaria  that provides help to poor families and education  for  children  from  the slums, and also the Casa Andre Luiz in Guarulhos that  gives  care  to 1,400 retarded children.[71] In most large towns and cities in  Brazil one will find Spiritist job training centres,  orphanages,  nurseries, hospitals and even hospices, such as the House of Mary  Magdalen  near Rio de  Janeiro  that  is  devoted  to  the  care  of  destitute  AIDS sufferers.[72] I mentioned earlier that there  is  evidence  that  the Kardec works were a major influence on  certain  of  the  founders  of modern psychology and psychiatry and  also  that  Rivail  himself  was especially keen that Spiritism should play a role in the treatment  of mental  illness.  Hess  makes  special  mention  of  the  'dozens'  of psychiatric hospitals, some of which are part  of  the  state  medical system,  that  are  owned  and  run  by   Spiritists.[73]   In   these institutions patients receive conventional treatment from professional psychiatrists  and  psychologists  alongside  a  form  of  specialized healing, termed 'disobsession', that is usually provided at  a  nearby Spiritist centre.

In short, Spiritism in Brazil is a  vibrant  religious  movement  that gives hope, comfort and inspiration to millions  who  would  otherwise have no relief from degrees of poverty that bare little comparison  to anything in this country. But this would not be possible to  the  same degree if the movement did not enjoy the support of  the  professional classes and the upper echelons of society. There are so many Spiritist doctors  in  Sao  Paulo  alone  that  they  have  their  own   medical association,[74] and the general esteem in which the movement is  held can be seen by the fact that there have been three separate issues  of postage stamps baring Rivail's features, the first being  in  1957  to celebrate the hundredth anniversary of "The Spirits' Book".[75]  There was even a solemn ceremony held in the  Legislative  Chambers  of  the Federal District of  Brasilia  on  3rd  October  1995 to commemorate Rivail's birth. [76] Mr Jorge Cauhy, Representative of the Chamber  and Divaldo Franco, a  well  known  medium  spoke  about  Rivail  and  the importance of Spiritism. Two other politicians told of  how  Spiritism had helped them personally. This was at the same time  that  delegates from thirty-four countries gathered in the city for  the  first  World Spiritist Congress.

Incredible though it may seem, the fourth largest country on Earth has embraced, as an integral part of its culture,  spirit  teachings  that were given to a French intellectual less than 10 years after a  couple of American children initiated the mediumistic communication  that  he initially chose to ignore with contempt. The impact  that  the  Kardec teachings  continue  to  have  simply  has  no  precedent  at  all  in 'Spiritualism' and is all the more remarkable when one considers  that they were collected so soon after the Hydseville rappings. However, of course, this does not mean that every aspect of the  Kardec  teachings must be regarded as being unquestionably  correct  in  every  respect. Hess has observed that some Brazilian Spiritist intellectuals complain about a tendency amongst the more evangelical members of the  movement to view the Kardec writings as 'quasi-sacred texts' and instead prefer to regard his works  as  'the  sometimes  flawed  but  generally  true writings of a brilliant nineteenth-century thinker.'[77]

Rivail's most significant achievement was to develop a systematic method of scrutinizing mediumistic communications of  a  philosophical nature that resulted in a consistent body of  teachings  to  suit  all needs. The  egalitarian  nature  of  the  message  conveyed  naturally attracted the support of  the  poor  by  offering  comfort  and  hope; whereas the scientific aspects  of  the  teachings,  especially  those which gave explanations for the nature of spirit phenomena, interested the more educated and skeptical, many of whom could have been repelled by anything less so early in the movement's history.  The  end  result was a view of spirit communication that has made considerable  inroads into establishment thinking in a country that will doubtless  come  to play a more central part in world affairs in years to come. It is also a fact that 'Spiritism', which is also popular  in  Mexico  and  other Latin  American  countries,  is  slowly  but   steadily   establishing footholds elsewhere, particularly in the USA where there  are  now  40 Spiritist centres under the recently formed Spiritist Council  of  the USA. How ironic that one  of  the  oldest  bodies  of  post-Hydseville spirit philosophy continues to be the most successful and productive!

The author wishes to thank Janet Duncan  of  the  Allan  Kardec  Study Group for her help during the preparation of this article.

References

[56] Allan Kardec (e), Heaven and Hell (London: Trubner and Co., 1878), pp.384-385.

[57] Allan Kardec (e), p.358.

[58] Allan Kardec (e), pp.201-273.

[59] Allan Kardec (e), pp.414-415.

[60] For an overall view of this, see Allan Kardec (b), pp.54-102.

[61] David J. Hess, ibid., p.77.

[62] Allan Kardec (b), pp.152-155.; also Allan Kardec (c), pp.277-295.

[63] For  a  modern  case  history,  see  Divaldo   Franco,   Obsession (Salvador: LEAL, English translation: 1980).

[64] Allan Kardec (a), p.198.

[65] Anna Blackwell, ibid., p.18.

[66] David J. Hess, ibid., p.192.

[67]David J. Hess, ibid., see glossary, pp.227,231.

[68] Guy Lyon Playfair, The Unknown Power  (orig.The Flying Cow) (London: Granada, 1977), p.14.

[69] Guy Lyon Playfair, ibid., pp.14-15.

[70] Guy Lyon Playfair, ibid., pp.19-52.

[71] Guy Lyon Playfair, ibid., p.13.

[72] Janet Duncan writing in The Allan Kardec Study Group Newsletter, June/July 1996, pp.8-10.

[73] David J. Hess, ibid., p.20.

[74] David J. Hess, ibid., p.37.

[75] Guy Lyon Playfair, ibid., see illustration pages.

[76] Janet Duncan writing in The Allan Kardec Study  Group  Newsletter, April/May 996, p.8.

[77] David J. Hess, ibid., p.18.

FIRST AMERICAN SPIRITIST CONGRESS
Jurandi Pereira

Dear Friends

One of the leaders of the Spiritist movement in the USA told  me  that near 40 Spiritist centers are organizing the  1th  American  Spiritist Congress at national level:

1th American Spiritist Congress, October 5 to 8, 2000, MIAMI, FL

Special packages not exceeding $600 will be available.

Constant  updated  information  is  found  on  the   following   local home pages (starting on October/November this year):

http://www.spiritistcongress.com
http://www.spiritist.com

Regards

Jurandi

ALLAN KARDEC FRIEND CIRCLE
Henie Seifert and Marlis Smith

The Allan Kardec Friends Circle holds study meetings  of  "The  Gospel according to Spiritism" and "The Spirit's  Book"  twice  a  month  (in German and Portuguese) in Koln, Germany and in Erkrath every Wednesday
(in Portuguese).

Address:

Koln and Dusseldorf
Henie Seifert, Gerhart-Hauptmann-Str. 11F
Erkrath
Postal code: 40699
NRW,  Deutschland (Germany)
Tel: 0049 (0)211 252526
Fax: 0049 (0)211 252526

Marlis.Smith@t-online.de

SPIRITIST CENTER "MANSION DE PAZ"  (CEMPAZ)
Fabio Navas  and  Sabdra Estevez

CEMPAZ is the oldest Spiritist center of  Bucaramanga,  Colombia,  and the founder  of  the  first  Spiritist  Highschool  of  Colombia,  the 'Mansion de Paz', a non-profit social organization. The  school  holds kindergarden, grade and secondary courses with official  teachings  of the Spiritist doctrine.

Please visit our home page for more information.

Carrera 20 # 28-61
Bucaramanga, 3423
Santander, Colombia
Tel: 6525211  -   6422947
Fax: 6525211

fasa6572@col1.telecom.com.co
http://cempaz.8m.com
 

ALLAN KARDEC SPIRITIST CENTER

Dear Friends

We wish you much peace. Due to some recent changes, we would  like  to announce our new site and e-mail address:

Allan Kardec Spiritist Center
Home Page: http://www.akscenter.net
E-mail: akscenter@akscenter.net

Our postal address is

Allan Kardec Spiritist Center
40-16 74 street   2Floor
Jackson Heights, New York  11372
Tel: (718) 429-6626  USA

The hope soars,

Nature renews herself and shines,

Happy birds fly, vibrate and sing.

The poor cradle,

The brightly star,

The enchanting garden,

The flowers shine. What a marvellous thing !!!

It's Jesus who comes back again,

and speaks about God to the people's heart

with His blazing word !!!

The Christians of the whole Earth salute themselves,

It's the domain of peace, the banishment of war !

It's the Lord, Jesus !!!!  Always Jesus !!!