When Allan Kardec published The Spirits' Book in 1857, he wasn't inaugurating a religion, but rather laying the foundations for a science of observation of spiritual phenomena, accompanied by a moral philosophy. From the outset, he was concerned not only with the Doctrine's present but also with its future continuity. Kardec knew that his work must outlive him and his time, and so he clearly outlined what Spiritism's organization should be.

Three texts are fundamental to understanding this project: the article “Organization of Spiritism” (Revista Espírita, December 1861), the article “Transitional Constitution of Spiritism” (Revista Espírita, December 1868) and the final chapters of The Book of Mediums, which deals with the constitution of Spiritist groups and societies.

1. The Spiritist method and doctrinal basis

Before discussing organization, Kardec established a scientific method that would govern Spiritism. This method had two guidelines:
– The universal control of the teaching of the Spirits: the truth could not be based on an isolated communication, but should be confirmed by multiple messages obtained in different places and by different mediums.
– Reason and common sense as supreme judges: any theory or revelation should be confronted with logic and the Doctrine as a whole.
This criterion would ensure the unity of principles, not through the imposition of human authorities, but through universality and comparison. It is this same spirit that will guide subsequent organizational proposals.

2. Groups as the basis of Spiritism

In The Mediums' Book (chapters XXIX and XXX), Kardec describes the importance of Spiritist groups and societies. For him, the true solidity of Spiritism would come from the multiplication of small, serious groups where study, order, and morality reigned.

He argued that it was preferable to have "one hundred groups of ten to twenty followers" in a city than a single large society, subject to vanity, disputes, and personalism. In small groups, an environment of trust, seriousness, and discipline is created, where phenomena can be rigorously observed and errors more easily corrected.

This vision already reveals Kardec's decentralizing logic: the Doctrine should not depend on a single institution or leadership, but on a network of autonomous groups spread throughout the world.

3. Organization through solidarity (1861)

In the article "Organization of Spiritism," published in the December 1861 issue of the Spiritist Magazine, Kardec expands on this concept. He recognizes that, as Spiritism expanded, it was necessary to create a form of unity between groups.

But this union would not be achieved through centralization, but through solidarity:
— Groups should maintain their complete independence.
— The connection between them would be through the exchange of observations and results.
—Comparing the data would guarantee security against errors and mystifications.
Thus, the unity of Spiritism would not depend on a governing body, but on the communion of method and principles. This is the purpose of Spiritism Reconstitution Network.

4. The transitional constitution (1868)

In the article "Transitional Constitution of Spiritism," published in the December 1868 issue of the Spiritist Review, Kardec proposes a broader form of coordination. He speaks of the need for central committees, which would gather contributions from local groups and serve as liaison bodies.

These committees, however, would not have doctrinal authority. Their role would be:
— Receive, organize and disseminate group observations;
— Support the propagation and defense of the Doctrine;
— Facilitate solidarity between different regions;
— Assist in practical and administrative aspects.

Kardec even uses the expression “transitory constitution” because he knew that the organization should evolve over time, but always maintaining the fundamental principle: collective, never personal, direction.

He feared that centralization around single individuals or institutions would pave the way for deviations, fanaticism, and adulteration. Spiritism's strength lay precisely in its plurality of groups and unity of method.

5. Anticipated challenges and subsequent deviations

Kardec was warned several times by the Spirits about the risks the Doctrine would face after his death. In several communications, he warned about "false prophets," "helping hands," and attempts to divert Spiritism from its foundations.

Unfortunately, history confirmed these fears: after 1869, we saw the emergence of adulterations, such as the modified 5th edition of Genesis, and the attempt to transform Spiritism into an institutionalized religion, with hierarchical and centralized structures (the Brazilian Spiritist Federation is the ultimate example of this attempt, unfortunately successful due to the lack of study of Kardec's work). The creation of entities that proclaimed themselves official representatives of Spiritism, ignoring the proposal for decentralization, represented a clear departure from the Kardecian project.

6. Kardec's true desire

When you put these pieces together, what emerges is a coherent and lucid project:
— Spiritism would have no popes or priests.
— The strength of the Doctrine would be in the network of autonomous groups, dedicated to study and observation.
— Unity would be preserved through universal control of the teachings of the Spirits and through the comparison of results.
— The central committees would only be instruments of connection and support, never authorities.
— The leadership should be collective, decentralized and progressive, faithful to the Spiritist science.

The future of Spiritism, according to Kardec, would depend on the solidarity of all those who study and practice it, without any claim to monopoly or supremacy.

Spiritism Reconstitution Network

What Kardec desired for the future of Spiritism was an organization that reflected the very nature of the Doctrine: free, progressive, rational, and decentralized. He knew that the greatest danger came not from external attacks, but from the temptation to centralize, to impose dogmas, to replace observation with authority.

His proposal, recorded in 1861, 1868 and in The Mediums' Book, remains a safe guide: Spiritism must advance through the collaboration of everyone, everywhere, under the constant vigilance of reason and universal control.

This is the legacy that we must reclaim if we wish Spiritism to be faithful to the scientific and moral spirit that gave rise to it. Thus, Spiritism Reconstitution Network, following not only the model desired by Kardec, but meeting the characteristic needs of this science.

Analyzing received mediumistic communications is as important as receiving and applying them. Comparative study of these communications and the Spiritist Doctrine allows us to determine whether they are valid or not. Furthermore, it helps us better understand the world around us.

In one of our conversations with the Spirits in September 2025, we received the following communication from one of the Friendly Spirits who assist us:

Question: Regarding these efforts, it sometimes seems like they don't find many willing people out there. I'd like an assessment of how things are going.

Response: Calm and resilience. It wasn't easy for Kardec either. With all the distortions now found in this world. With materialism even more pervasive than it was in Kardec's time.

Little by little, with our intervention—and you can be sure we're working on this—people will feel our presence. Even if we have to start the same way we did in Kardec's century: knocking, calling.

We have this urgent need for a fresh start. And you will be sought out by many who suffer because they don't understand what we want to convey.

Prepare yourselves for this wave of people who will receive our encouragement in every way. Because you will be the ones who open the doors to a new beginning. Don't be intimidated by the responsibility. Just do what you know you should do. Understand that there are many people who agree with what you write, with what you say. They will open other doors and receive the same responsibility.

There is not a single being, not a single consciousness, that will not be questioned. I didn't want to use the word disturbed, but it means something you will understand. There is not a single consciousness that will not be disturbed by the world that is here, this spiritual world.

We are coordinating several groups. There are others above me, morally superior, who send us these messages and make us act so that the world awakens— at least a large number of people awaken to this absolute truth that is the spiritual world.

AND Escape from the mysticism, the inconsistencies, the false truths that have taken root in this vast literature you have on your shelves, in your bookstores, which you call by fanciful titles, which you think speak of the spiritual world. Do not lose the path that has opened before you. 

I wish for everyone to be the light of God. What I have always said, I communicate to you. Spread this light. Yes, be the light of God. Because here we are all the light of God.

— Friendly Spirit

All: Thank you very much. What a great boost of encouragement.

The message of this Friendly Spirit presents several points that find resonance and elucidation in the works of Allan Kardec, especially regarding the nature of spiritual communication, the propagation of Spiritism and the responsibility of the incarnate in this process.

Let us analyze this Spirit's message point by point, in light of the teachings of the Spiritist Doctrine:

1. “Little by little, with our intervention, and you can be sure that we are working on this, people will feel our presence.”

• This statement is fully aligned with what Kardec and the Higher Spirits teach. Spirits act incessantly upon us, often without our knowledge, whether we are Spiritists or mediums. They form a restless population that thinks and acts incessantly, influencing us for good or ill. Spiritism reveals this invisible world and its action upon the visible world. Higher Spirits have a mission to preside over the regeneration of Humanity and direct the work, even without being incarnated. Therefore, the idea that Spirits actively work to make their presence felt is a pillar of the doctrine.

2. "Even if we have to start the same way we did in Kardec's century. Knocking, calling. We have this urgent need to begin again."

• Here, the Spirit refers to the overt physical manifestations, such as the phenomena of turning tables and noises, which were the beginnings of Spiritism. Kardec recognizes that these manifestations, although superficial, had their usefulness. They served as a "vestibule of science," an initial means of convincing people of the existence of spirits. Kardec himself mentions that "who makes monkeys dance in the streets? Are men superior?" questioning the origin of such simpler manifestations, but admitting that "they have their usefulness, because perhaps more than any other they can serve to convince men today." The guiding spirits, however, soon turned their focus to philosophy and morality, indicating that the strength of Spiritism lies in reason and common sense, not just in material phenomena. Thus, the “urgent need for a new beginning” through physical phenomena can be seen as a strategy to draw the attention of unbelievers, an initial step to awaken curiosity and then lead to the serious study of the doctrine.

3. "And you will be sought out by many who suffer because they don't understand what we want to convey. Prepare yourselves for this wave of people who will receive our encouragement in every way. Because you will be the ones who open the doors to a new beginning."

• This prediction of the Spirit is very much agree with the purposes of Spiritism and the experience reported by Kardec. The doctrine aims to console those who suffer, raise the courage of the dejected, and lift people from their passions and despair. Spiritism, because of its logic and ability to explain what other philosophies cannot, attracts those seeking truth and consolation. Mediums, as interpreters of the Spirits, fulfill the mission of instructing people and leading them to faith. The spread of Spiritism often occurs because it "gives what other philosophies cannot." The message also reflects the idea that followers, once enlightened, have the mission to spread the light around them, without imposing, but rather offering explanations to those who seek them in good faith.

4. "Don't be afraid of responsibility. Just do what you know you should do. Realize that there are many people who agree with what you write, with what you say. They will open other doors and receive the same responsibility."

• Responsibility is a recurring theme in Spiritist doctrine. Mediums, blessed with the faculty of mediumship, are reminded that they will be "severely punished" if they deviate from their moral purpose. The propagation of Spiritist ideas implies the "duty of practice" and of honoring the doctrine through deeds. The agreement of ideas and public testimony are signs that the doctrine is touching hearts and minds, validating the work of the mediums. The multiplication of groups and the adhesion of people who "read and understood" are vital for propagation, and these new followers also assume the responsibility of spreading the light, as "apostles."

5. "There is not a single being, not a single consciousness, that will not be questioned. I didn't want to use the word disturbed, but it means something you will understand. There is not a single consciousness that will not be disturbed by the world that is here, this spiritual world."

• This observation of the Communicating Spirit is deeply consistent with the Spiritist vision of the constant interaction between the two worlds. The invisible “spiritual world” that surrounds us exerts a continuous action on us, both morally and physically. Spirits are not passive; they think and act incessantly, influencing us. This influence, even from good Spirits, stimulates our conscience, leading us to reflect and progress. “Disturbance” can be interpreted not as something necessarily negative (like an obsession), but as a awakening of consciousness to the spiritual reality, which challenges materialistic ideas and old certainties. Spiritism is precisely this light that illuminates the recesses of society and dispels the darkness of disbelief. It is a "beam of light" that dispels materialism.

6. "We are coordinating several groups. There are others above me, morally superior, who send us these messages and encourage us to act so that the world awakens. At least a large number of people awaken to this absolute truth that is the spiritual world."

• This part of the message reinforces the hierarchical and organized structure of the spiritual world, as described by Kardec. Spirits teach that there is a diversity of knowledge and moral qualities among them. Spirits of different orders exist, from the "inferior, ignorant ones" to the "superior" ones, who can give instructions. The "Spirit of Truth" is one of the main guides, and there are "great Spirits who have received the mission to preside over the regeneration of Humanity." The coordination of groups and the reception of messages from morally superior Spirits are characteristics of serious work in Spiritism. The ultimate goal is the "perfection of the moral human being" and the destruction of materialism, leading Humanity to recognize the "absolute truth that is the spiritual world." The multiplication of groups and the propagation of the doctrine are means to achieve this global awakening.

7. “And get away from the mysticism, the inconsistencies, the false truths that have taken root in this vast literature that you have on your shelves, in your bookstores, that you call by amazing titles, that you think speak of the spiritual world.”

• Criticism of mysticism and false truths: Kardec always emphasized that Spiritism is not a blind belief, but a doctrine that appeals to reason and common sense. He warns against the practice of Spiritism that deviates from its moral objective, falling into sterile curiosity. The doctrine speaks a clear language, without ambiguities and without mysticism or allegories susceptible to false interpretations, because “the time has come for men to know the truth.”
•     Inconsistencies and contradictions: the instructing Spirits themselves, cited by Kardec, warn that one will find bitter contradictors and even Spirits who seek to sow doubt through malice or ignorance. There are Spirits with limited ideas and others who believe they know everything and want to explain everything in their own way, generating dissenting opinions. Therefore, Spiritism teaches that communications must be subjected to the scrutiny of logic and reason, and that one should not blindly accept everything that comes from the Spirits, because they say what they know and do not always possess the absolute truth. Kardec, when codifying, based himself on the universal agreement of the teachings of the Spirits, obtained through multiple mediums in different regions, as the only serious guarantee against contradictions and partial systems.
•     “The vast literature that you have on the shelves of bookstores, which you call incredible titles”: This reflects the concern about the proliferation of works that, although they present themselves as spiritualist, may contain extravagances or be the result of obsession, lending themselves to ridicule and giving weapons to the enemies of the causeKardec warned against the danger of recklessly disseminating apocryphal communications or those that, due to their inferiority, do not contribute to enlightenment. True knowledge and true virtue cannot be imitated by ignorance and vice.

8. “Do not lose the path that has opened before you.”

•     The “path” of Spiritism: For Kardec, Spiritism is a path of enlightenment and moral progress, with the mission of combat unbelief and its dire consequences, providing clear proof of the existence of the soul and the afterlife. He presents himself as a powerful helper, confirming its fundamental truths and explaining what Christ could not say in his time because Humanity was not mature enough to understand.
•     Losing the way: It would involve deviating from the principles of true charity It's from personal disinterest, ...or the pursuit of moral improvement. Mediums, for example, are warned that if they deviate from their moral purpose in mediumship, they will be severely punished. The emphasis is on becoming better, because the only way to advance is to become better.

9. "I wish for everyone to be the light of God. What I have always said, I communicate to you. Spread this light. Yes, be the light of God. Because here we are all the light of God."

•     To be and spread the “light of God”: This is the fundamental mission of the spiritists and the doctrine itself. The Superior Spirits are the ministers of God and agents of His will, with the mission of instructing and enlightening men, opening a new era for the regeneration of humanity. The followers are called to preach the divine word. They must water with their sweat the ground where they sow, for the doctrine will only bear fruit through incessant efforts.
•     “We are all the light of God”: This statement underlines the Spiritist view that all men are mediums potentially possessing a A familiar spirit that guides them towards good, even if they are not consciously aware of it. Moral and intellectual elevation is the destiny of all Spirits, and Spiritist knowledge is a means of drawing closer to Divinity. The doctrine seeks to awaken in humankind a love for good through the practice of Jesus' precepts. The reasoned faith that Spiritism provides multiplies the number of those called. The progress of Humanity depends on the understanding and application of this light, transforming society.

In short, the message of this Spirit echoes the voice of the Good Enlightened Spirits who, since the Codification, have urged men to leave ignorance and error, to embrace a reasoned faith, and to become active propagators of truth and charity, for it is through individual improvement and fraternal union that Humanity will achieve its moral progress.

Psychography of Chico Xavier: would it be possible to evoke and obtain responses from Spirits like those who animated Chico Xavier and Allan Kardec, among others?

It is a recognized fact in spiritist science that we can evoke Spirits and that, done with good purposes and with the knowledge that this science gives us, they come willingly, with a desire to dialogue with those who seek to learn from them. It would be a mistake to believe that only superior Spirits would qualify in this case, but it is correct to say that only good Spirits, of all elevations, would qualify, since the bad ones will come with bad intentions (unless when evoked with serious and useful purposes). ) and will only find resonance among those in whom they find the imperfections that they themselves carry. The evocation of Spirits like those of Chico Xavier and Allan Kardec is possible and very useful, and no one has a monopoly on them. But it is clear that these communications will depend on the intentions, knowledge and moral state of those who carry them out..

Learn to study the Spiritist Magazine, the reliable source of Spiritist knowledge. Click here.

Those who intend to have dominion over certain Spirits, as well as those who wish to place themselves under the dominion of a particular Spirit, who generally gives a pompous and influential name and who exalt their own pride, will not only be in serious error, ignoring all the wealth of knowledge formed by the dedicated studies of Allan Kardec, how they will be setting themselves on the bitter path that begins with fascination and inevitably leads to obsession and madness.

That said, we want to deal with the evocation of the Spirit of Chico Xavier, exposed on the website Digital Spiritist Magazine. This is a longer article, but we will focus on this Spirit. The highlights are ours:

About Jesus

Another Spirit evoked was Chico Xavier, who was asked the following questions:

1. Could you tell us about how you understood Jesus, when in the body, and how you understand him now, as a Spirit?
2. Did you see Jesus as soon as he left his physical body?

3. Do you see him in our midst now? If you do, could you tell us how you perceive it?

Here are the answers:

“I'm here again, friends, happy for this opportunity that God offers us.

When I was in the body, I saw Jesus as a star of the first magnitude, which illuminated men and Spirits, but which was thousands of light years away from us; this idea was taught to us in our last existence from an early age, through the religious teaching of the past, and after we began to dedicate ourselves to mediumship, Religious spirits came to reaffirm our prejudices regarding this point, which we did not question, because such ideas were settled in our soul.. I thought that Jesus loved humanity, but I didn't realize that he attributed to him some of the characteristics that we see in many of the powerful people on Earth: they are difficult for the average man to access; They appear to be very busy, and therefore we cannot relate to them directly except through a lot of effort and some intermediaries. In fact, I had not understood the lessons that are present in the evangelical tradition, especially that Jesus would not leave us orphans, as well as that he would always be with those who called him, as long as they did not forget to love their neighbors. ((“Wherever two or three people are gathered together in my name, there I will be with them.” (Matt. XVIII, 20). ))

Today, I still see Jesus as a star, but I understand that if there is a huge distance that separates us from his position in the hierarchy, it is not for this reason that he is distant, because, as you know, your perispiritual fluid expands and radiates with perfection, reaching Spirits and men with a range that I would not know exactly. I see him today, above all, as an older and more mature brother who wants to teach us how to walk towards the Father's house.

I didn't see Jesus right after I died because I didn't consider that possibility at all, but if prejudice hadn't been such a big obstacle, I would have immediately sought him out by thought. However, this meeting was postponed for some time, until I could review my preconceived ideas. I learned that we can all see him, touch him, learn from him, and that he never refuses to reach out and help us with our immense ignorance.

I see Jesus here, in our midst, watching over everyone; I glimpse an illuminated face, but I can't capture the nuances of its face. However, I can see your gaze, so tender and so sweet... Your eyes denote an unchanging serenity, and are more beautiful than the most dazzling sunset. Lights come from his spiritual body, which he transmits to all who desire good, communicating his virtue to them and ensuring that his seed reaches the deep soil of hearts of good will. The sight is beautiful, friends, and I must say that all of us who are here bow before him with love and recognition, because his presence inspires pity and deep reverence. May Jesus be the lighthouse where we can all rest our eyes, taking advantage of his lights to walk along the good path that he shows us.

Receive a hug from someone who is very grateful to be among you. I recognize that I am not up to the task of answering such serious questions with benefit, and therefore I ask that you disregard any mistake that I may have made so far.” ((The group had evoked this same Spirit several times to instruct themselves on some issues regarding mediumship, the perispirit and other subjects. This is what he refers to.))

Chico Xavier
(Psychographed on December 6, 2016.)

DIGITAL SPIRIT MAGAZINE. About Jesus and the Spirit of Truth. Accessed on 10/05/2023. Available in https://www.revistaespirita.net/pt-br/artigo/57/sobre-jesus-e-o-espirito-de-verdade

The fact that it is a serious group, with knowledge of Spiritism and with good intentions, makes communication more reliable, although it must always be analyzed with caution, especially when the Spirit presents itself under a well-known and influential name. . In the case in question, it seems to me to be a language very similar to that of Chico in life, with characteristic signs. But what matters most is the background, which, instead of clashing with the Doctrine, confirms it in its nuances.

For example: “its perispiritual fluid expands and radiates with perfection, reaching Spirits and men with a range that I would not know exactly how to define”. This excerpt is in perfect agreement with the understanding left in Genesis and ends with a humble recognition of the inability to understand.

My only observation, then, is that this Spirit “materializes” the image of Christ, transmitting a human figure and, on this point, I would question, to be clear, since the predominant idea in the Spiritist Movement is linked precisely to this aspect of an excessive “materialization” of the world of Spirits. It may just be a figure of speech, as it may also be “the religious teaching of yesteryear”.

Let us keep this lesson in mind: we can and must resume practical Spiritism in our homes and small groups, treating it with the necessary seriousness. This cannot be made a source of mere curiosity or entertainment, which would place the participants of such responsibility on that previously mentioned ill-fated path... But, with good purpose and knowledge, communication with the Spirits is useful and beneficial, for both sides. , and does not need to be carried out only in the spiritist center.

I suggest reading the available PDFs in this link.