The Spiritism, which starts from Christ's own words, as he started from those of Moses, is a direct consequence of Christian doctrine.

To the vague idea of the future life he adds the revelation of the existence of the invisible world that surrounds us and populates space, and thereby determines the belief precisely; he gives it a body, a consistency, a reality in thought.

It defines the ties that bind the soul to the body, and lifts the veil that concealed from men the mysteries of birth and death.

Through spiritism man knows where he comes from, where he is going, why he is on earth, why he suffers temporarily, and sees everywhere the righteousness of God. He knows that the soul progresses steadily, through a series of successive existences, until it has reached the degree of perfection which brings it nearer to God. He knows that all souls, having the same point of origin, are created equal, with the same aptitude for progress, by virtue of their free will; that they are all of the same essence, and that there is no difference between them, except as to the progress made; that they all have the same destiny, and will reach the same goal, more or less rapidly, according to their work and goodwill.

He knows that there are no disinherited creatures, nor are some more favoured than others; that God did not favour the creation of any of them, nor did He dispense anyone from the work imposed on others in order that they might progress; that there are no beings perpetually consecrated to evil and suffering; that those who are designated by the name of demons are imperfect spirits and that they are still backward, practising evil in the state of spirits as they did when they were men, but that they will advance and perfect themselves; that angels or pure spirits are not beings apart in Creation, but spirits who have reached the goal, after having travelled inch by inch the road of progress; that there are thus no multiple creations, nor different categories among intelligent beings, but that all creation is the result of the great law of unity which governs the universe; he knows, lastly, that all beings gravitate towards a common end, which is perfection, without some being favoured at the expense of others, for all are the children of their own works.

By the relations which he can now establish with those who have left the earth, man possesses not only the material proof of the existence and individuality of the soul, but he also understands the solidarity which binds the living to the dead of this world, and those of this world to those of other planets. He knows their situation in the spirit-world; he accompanies them in their migrations; he witnesses their joys and sorrows; he knows why they are happy or unhappy, and he knows the fate that is in store for himself, according to the good or evil he has done. These relations initiate him into the future life, which he can observe in all its phases, in all its vicissitudes; the future is no longer a vague hope, but a positive fact, a mathematical certainty. From then on, death is no longer frightening for him, because it means liberation, the gateway to true life.