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The Spirits' Book, by Allan Kardec

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Product details

Hardcover: 468 pages

Publisher: Ancient Wisdom Publications (October 15, 2013)

Language: English

ISBN-10: 1940849012

ISBN-13: 978-1940849010

Product Dimensions:

6 x 1 x 9 inches

Shipping Weight: 1.8 pounds (View shipping rates and policies)

Average Customer Review:

4.6 out of 5 stars

144 customer reviews

Amazon Best Sellers Rank:

#149,611 in Books (See Top 100 in Books)

This is the best translation I have read of The Spirits' Book. Have led study groups with it. Other versions are either incomplete (Anna Blackwell) or have translation errors (the more recent blue-covered translation, where the English version doesn't match the meanings in the original French, for example, mistranslating "bad spirits" as "evil spirits" and other mistranslations that add a judgmental tone to the text). Beyond my comments on the translation, I would say this is one of the most important spiritual treatises of our time, applying a rational lens to spiritual science and presenting clear descriptions of the spiritual realm and how we can relate to it in a beneficial way.

This is a book that everyone should read. It gives a logical approach to understanding why we are here. Read it in Kindle because the built-in dictionary helps a lot with many exacting words that are no longer used. It ties together all those feelings of intuition, those dreams that feel so real, the reason for life, the existence of spirits, what is heaven and hell, why some people are the way they are, why some things happen, what happens to people who die in abnormal ways, how the morals of the world are ever progressing, why you think you know someone that you met for the first time, why certain people are gifted with unexplained talents,This book is not a preachy book trying to win over converts. It's more like a text book explaining physicsIt took me along time to read it because I was unable to read it straight through. I would read some and then put it down for a weeks or more and digest what I've read. contact me at wbramsey at optonline period netYou'll feel better as you read this a gain and understanding of life that you have always felt was right

Don't get me wrong, The Spirit's Book is 5 stars, this version not so much. It's clear that it wasn't edited or proofread at all. You can tell that there were some issues with machine reading as the word "not" instead reads "riot". There are also page numbers showing in the middle of paragraphs for no reason. I think I'll be returning this version and getting something that someone at least looked over before going to press.

There are typos and word choices that certainly wouldn't be made here in the 21st Century. I also don't like some of the wording throughout the book since it seems archaic and a bit confusing. Finally, on the negative side also, was the preachy tone.Those things said, the book is a reconfirmation of the reality of spiritual life. The answers to the questions asked of the Spirits haven't changed in 200 years and I do credit that to reality. The Spirit life is real. From that perspective this book was an excellent choice for me. When I overlook the typos and the preach style, this book was exactly what I needed. As a confirmation for spirituality it was excellent. As an introduction into spirituality, I think there are far better choices.

The book itself deserves five stars. Existing English translations, however, not so much.The Spirits’ Book is the first and, in a way, most important book by Allan Kardec, in that it contains the foundations of the entire Spiritist system. As such, it is normally studied continuously in every Spiritist group or center. In the group that I have been part of, choosing one of the English translations available has been an ongoing debate forever.In my group, people own all the different versions of the work. By studying the book together, we have the opportunity to compare various translations, and have become aware of the marked differences (and shortcomings) that characterize each one of them.I list below the translations available on Amazon, according to the year when translations were first made public.Anna Blackwell/Discovery ISBN-13: 978-1788940016 (translated by Anna Blackwell, 1875). Because the copyright has expired, one can find several versions of this translation. Be careful with editions crudely produced by running a scanned copy through an OCR. I own a faithful reprint released by LAKE in Brazil many years ago.AKES ISBN-13: 978-8573601527 (paperback, I suspect it to be out-of-print); translated by A. Bomfim and team. There are two different editions of this translation (1995 and 2003), one person in our group has the second edition.Edicei/FEB ISBN-13: 978-8598161181 (paperback) and 978-85-7945-084-6 (eBook); translated by Darrel Kimble (2006 with subsequent revisions up until the current fourth edition from 2013, which is the one I purchased). Several people in our group use this one.USSC ISBN-13: 978-0985279356 (paperback); translated by Nicole Alves, two editions (2014, 2016). Two people in our group use the last edition of this translation.A couple in our group are native French speakers, so they can read the original text in French. This is very handy when we run into passages that seem not to agree with each other when different English translations are compared.Of all the available translations, the one that sounds more like contemporary English is the AKES translation. Unfortunately, this is also the version that diverges most radically from the original text. Much information is deliberately excised (an example of that can be found as early as question #2). Many, many passages are paraphrased in a very whimsical fashion, showing a clear ideological bias on the part of translators, distorting the implied meaning of the original text to the point of saying the opposite, at times. I provide an example below, when I compare how each version translates an excerpt from question no. 811.Conversely, the version that sounds the least like modern English is, not surprisingly, Anna Blackwell’s translation from 1875. It includes some outdated expressions and odd vocabulary, for sure, but remains largely understandable. In fact, it gives a certain “Downton Abbey” flair to it, and we have often grinned at the word choice when reading this translation in our group. The issue with this version is that the translator paraphrases very frequently here as well, leading to the insertion of elements that do not exist in the original. Insertions, which, oddly enough, show up in other translations, too.Let’s take, for instance, question 914. The third clause in Blackwell’s translation—“and as they emancipate themselves from the thraldom of matter”—does not exist in the original! Well, versions of this addition appear both in AKES’ translation (“In freeing yourselves from the chains of matter”), as well as USSC’s version (“As they free themselves from the shackles of matter”).AKES’ and USSC’s version, as a matter of fact, seem to have used Blackwell’s translation as their base text at times, so frequent are the divergences in Blackwell’s text that a replicated in the other two. Take, for example, question no. 909, where “quelquefois” (at times/sometimes) is translated as “often” by both Blackwell and USSC. AKES prefers “most of the time” in this case, not much of consolation, either. Only EDICEI’s version uses the correction translation, “sometimes.” Other passages where USSC’s/AKES’ text clearly incorporates distortions from Blackwell’s translation include questions 886 (both USSC and AKES and in this case translate “entendre” as “use”; Blackwell as “employ”, Edicei translates it correctly as “understand”), 894, 907 (where Blackwell’s departs significantly from the original text), 917, and so on, all of which are examples that we came up with by comparing only a couple of chapters.It becomes quite clear at this point that Edicei’s version is the one that tries to stay closer to the French original. That’s great, except that other weaknesses make this translation problematic as well.Another user mentions that Edicei’s version mistranslates “bad” as “evil.” Well, that is the least of my concerns here. These two words have largely overlapping meanings. The closer association between “evil” and “devil” is a modern phenomenon. Taking issue with the fact that Edicei’s translates “mauvais esprits” as “evil spirits” makes as much sense as complaining that Charlotte Brontë used the expression “evil feelings” when she should have used “bad feelings” instead, when she wrote “Jane Eyre.” I would say it represents a word choice that may sound off to some modern readers, but I would certainly not dismiss that as a mistake.But Edicei’s version does make, unfortunately, quite many actual translation mistakes. Just to mention a few, they translate “concurir” as “to concur” (instead of “to contribute”). “Consacrer” as “to consecrate” when it means “to sanction” or “to endorse.” They mistake “affiliation” for “filiation,” “civility” for “civilization,” “attributes” for “attributions.” My French friends in the group are under the impression that the translator does not have a very good command of French. Such mistakes are very basic, according to them, and the widespread occurrence of this type of problem is not at all excusable.A number of choices made by the translator add to the problem, in the case of this version. The decision not to use masculine articles in reference to “God” creates passages that sound like run-on sentences. Kowtowing to the modern thought police is unlikely to gain Spiritism many sympathizers, in my opinion. In addition, the process of “sanitizing” the language transforms a number of enchanting passages into rather dull and uninteresting text. In question 918, for instance, the beautiful page written by Kardec on “l’homme de bien”, falls flat when translated as “moral individuals.” I don’t quite believe that disfiguring the original text benefits much the cause of Spiritism.Let us now compare how each version handles one very illustrative passage, question 811. The original text in French is as follows:811. L'égalité absolue des richesses est-elle possible, et a-t-elle jamais existé ?« Non, elle n'est pas possible. La diversité des facultés et des caractères s'y oppose. »— Il y a pourtant des hommes qui croient que là est le remède aux maux de la société ; qu'en pensez-vous ?« Ce sont des systématiques ou des ambitieux jaloux ; ils ne comprennent pas que l'égalité qu'ils rêvent serait bientôt rompue par la force des choses. Combattez l'égoïsme, c'est là votre plaie sociale, et ne cherchez pas des chimères. »Specifically, let’s focus on how each edition translates the answer to the sub-question (“Ce sont des systématiques...”).Anna Blackwell: “They are framers of systems, or moved by ambition and jealousy; they do not understand that the equality they dream of would be speedily broken up by the force of things. Combat selfishness, for that is your social pest; and do not run after chimeras.”USSC: “Anyone who believes that is either motivated by both ambition and jealousy or is responsible for the creation of systems. They do not understand that the equality they dream of is quickly decimated by the circumstances of life. Fight selfishness, because that is the plague of your society and do not chase after pipe dreams.”Edicei: “Either they are framers of theories, or they are ambitious and envious. They do not understand that equality would be quickly broken by the very force of things. Fight selfishness, for that is your social plague. Do not run after chimeras.”AKES: “They are visionaries. They fail to understand that the equality they dream of would be short-lived. Our advice is to concentrate on combating selfishness, which is the greatest wrong, rather than dwelling on chimeras.”My French friends say that no one came up with a fully suitable translation in this case. The first tricky issue here is how to translate “systématiques,” which they claim to be a dated expression that means “hard-headed” or “having a tunnel vision.” Anna Blackwell writes “framers of system” which may perhaps convey a hint of the actual meaning. USSC (“creation of systems”) and Edicei (“framers of theories”) are clearly imitating her.Then, Blackwell continues with “moved by ambition and jealousy.” Notice that the verb form “moved” has no counterpart in the original text. USSC evidently follows the lead by saying “motivated by both ambition and jealousy.” The use of the word “decimated” in this passage seems to derive from Blackwell’s “broken up,” rather than the French original, “rompue,” which my friends feel as not being a forceful word, certainly not forceful to the point of requiring a word like “decimated!”The worst thing, however, is how AKES translates the first sentence of the answer. They replace the whole thing with “They are visionaries.” So, an obviously negative description—hard-headed, ambitious, jealous—becomes “visionary,” which means “having unusual foresight and imagination,” (as per Webster)? Really?But what is one to make of it all? At the end of the day, we are forced to pick one of the existing translations in English, even if we have come to the conclusion that they all have problems. Unfortunately, all the recent versions did little to improve on Anna Blackwell’s translation, or, when they did, they incurred in other serious mistakes that are possibly worse than the original problems in Blackwell’s work. Despite its old Briticisms, hers is the version I still prefer. If I were to give marks to existing translations, I'd say Blackwell's version deserves four stars, and the others probably three.

Amazing book. This answers more questions about why we are here,how we got here, and where we are headed as a global community than any other book I have read. It lays down basic principles: Yes, there really is a divine purpose for our lives; our sufferings and trials in these lives serve to develop our souls. We require many lives to do this, Jesus really is in charge, God is infinitely powerful and infinitely good, and therefore gives us many chances to learn to do His will over many eons. If God did not give us many lives, He would be neither infinitely good nor infinitely powerful, but He is both. We only progress; we can stagnate but we needn't worry about regressing. If we work hard, it is all right to enjoy the fruits of our labor, but loving our neighbors is the prime directive always. Earth is a lowly planet in the great scheme of things; a beginner's planet; that is why there is so much evil here; evil comes from immature spirits. This book has the power to remove fear of death.

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