The Spiritual Pass and Arm Movements: Are Gestures Really Necessary?

Daniel Salomão Silva

We have recently observed some discussions in Spiritist centers regarding whether or not it is necessary to move the arms during the application of spiritual passes — or even whether they must be administered individually, given the spread of collective passes in public meetings. After all, if everything originates from thought and the action of the Spirits, these techniques would be dispensable. For some, even though such movements may be “allowed,” they would serve merely a psychological function, helping to “guide” the mind. For others, however, considering the importance Kardec attributed to magnetism, the laying on of hands, or even longitudinal, transversal, and circular movements, would hold value. In this article, we briefly examine these perspectives and invite both sides to adopt a more understanding and open-minded view.

Animal magnetism, as named by physician Franz Anton Mesmer in the mid-18th century, consists in the application of the magnetizer’s will, through thought, upon the “patient,” promoting balance and accelerating the body’s natural healing process. More broadly, it also refers to the mind-to-mind connection between individuals, and therefore, the potential influence of one person over another. To achieve the desired effect, it brought together methods, some of which remain present in the Spiritist Movement, while others now seem quite foreign to our current practices, such as the use of metal rods and tubs or basins filled with water.²

In the foundational works, Kardec refers to magnetism on several occasions, strongly linking it to Spiritism — in references to somnambulism, the convulsionnaires, the natural sympathy between individuals, and, as relevant to this article, to relief and healing. In this last case, the Spirits emphasize that there are degrees to this “fluidic power,” highlighting: “Their magnetic power may act to that extent [healing through mere contact] when it is aided by purity of sentiments and an ardent desire to do good, for then good spirits come to their aid.”

Also in the Spiritist Review, at various points, the codifier explicitly affirms the connection between Spiritism and magnetism — the latter having “paved the way to Spiritism,” making it “impossible to speak of one without speaking of the other” Furthermore, having studied the subject for decades, he stated in 1858 that magnetism “already has, among us, special institutes fairly accredited”, and that “it would be superfluous to insist on a subject treated with a superiority of talent and experience”. In this sense, Kardec seems to embrace the conclusions of its researchers, even though we acknowledge their diversity. Maintaining his interest in magnetism until the end of his life, he included in his Rational Catalogue of Works for Establishing a Spiritist Library several recommended books on the topic, by Mesmer himself and others, which described a variety of techniques. It is not known which of these methods Kardec personally agreed with or not.

Developing the topic further in Genesis, where it is found his most mature reflections, Kardec reiterates the laying on of hands and the “act of will” as tools for healing. Moreover, even while admitting that magnetic action may or may not involve the participation of the Spirits, he maintains that “the principle is always the same.” In other words, when it comes to healing mediums, spiritual pass practitioners, and ordinary magnetizers (who are not necessarily ostensive mediums), the methods of applying the spiritual pass should not differ.

In a recent article published by the Liga de Pesquisadores do Espiritismo (LIHPE) — League of Spiritist Researcher, which analyzes excerpts excluded by Kardec from the second edition of The Gospel According to Spiritism, we observe that the codifier already endorsed the laying on of hands as a mechanism for healing and relief — yet emphasized that, through the action of will alone, it could also be effective. Interestingly, to the best of our knowledge, in the only instance in which the word “pass” appears in his Spiritist works, Kardec presents a case in which healing occurred without its use.

In any case, given the weight Kardec assigns to magnetism, prominent Brazilian Spiritists have explored Mesmer’s methods, and those of his followers, deeply, popularising their techniques within our Spiritist Movement. Authors such as Jacob Melo and Wenefledo de Toledo are often cited, yet it is Michaelus (Miguel Timponi) who appears to have produced the most comprehensive and influential Spiritist work on the subject: the classic Magnetismo espiritual (Spiritual Magnetism). In that book, beyond providing a historical overview, Michaelus offers detailed descriptions of the movements, distances, and speeds involved in administering passes, viewing them as fundamental to the practice, even while acknowledging thought and will as its essential driving forces. Longitudinal, transversal, dispersive, circular, and breath passes, among others, are thoroughly documented and remain in use within Spiritist centres. For these authors, these physical motions exert specific effects on the recipient, over and above the influence of thought alone. Nevertheless, in more recent authoritative texts we notice a tendency to play down their importance.

In a 1996 work by Manoel Ph. de Miranda Project, the recommendations appear to move toward a simplification of the practices, that is, a minimization of movements. Only the application of the pass “from top to bottom,” in a rhythmic and cyclical manner, is notably emphasized. While respecting other techniques “available in books specialized in magnetism” and acknowledging their validity, the authors do not focus on them, nor do they recommend “countless and exaggerated variations,” as these could cause perplexity among the audience.

In a more recent publication, however, the same authors bring together various mediumistic accounts describing the use of movement techniques among discarnate spirits themselves. Drawing from excerpts by the spirits André Luiz and Manoel Ph. de Miranda, they highlight “circular passes,” “laying on of hands,” and “longitudinal passes.” For them, the latter “should be preferred by incarnate spiritual therapists.” Still, they acknowledge that Kardec did not propose “specific ways or forms for the application of passes,” and again seem to downplay their importance compared to the practitioner’s proper “mental posture.”

Indicating a further simplification of the techniques, a book published by the FEB in 2012 recommends “laying on of hands and donating the magnetic-spiritual energies without much movement”, without “violent gesticulation” or “spectacular resources”¹⁹. In the same direction, in a handout published in 2017, the UEM states that “there are no techniques (ways, forms, procedures) for applying the pass”, because “thought, will and good feelings are everything”, based on works by the Spirits Emmanuel and André Luiz. Furthermore, the authors of the booklet understand that the reports of Spirits using these techniques, as we pointed out above, do not justify their adoption by incarnates.²⁰

Further pointing toward a simplification of techniques, a book published by the Brazilian Spiritist Federation (FEB) in 2012 recommends simply “laying on of hands and donating magnetic-spiritual energies with minimal movement,” avoiding “violent gestures” or “spectacular displays.” In the same vein, a 2017 training manual by the UEM states that there are no “techniques (manners, forms, or procedures) for the application of passes,” as “thought, will and good feelings are everything,” grounding this claim in works by the spirits Emmanuel and André Luiz. Moreover, the authors of the manual argue that accounts of spirits using such techniques, as noted above, do not justify their adoption by incarnate practitioners.

In this regard, we find a strong argument based on The Mediums’ Book: “if you use magnetism to heal, and you evoke a good spirit who takes an interest in both you and the sick person, it augments your own forces and willpower by directing your fluids and giving them the necessary qualities.” [emphasis added]. Herculano Pires also agrees, defending the laying on of hands as the only necessary tool: the direction and effectiveness of the pass do not depend on our movements, but on the Spirits themselves. “The elaborators and disseminators of the pass techniques do not understand what they are doing. The pass technique does not belong to us”

It is worth noting that some have sought in Jesus the justification for the exclusivity of either the laying on of hands (Luke 13:13) or thought alone (Matt. 8:13, 9:6, etc.) as healing techniques. However, they often forget that the Master also sometimes touched (Mark 1:41; Matt. 8:15; Luke 22:51, etc.) and even applied mud with saliva to the eyes of a blind man to heal him (John 9:6), highlighting the diversity of his methods.

In summary:

• Since Mesmer, through Kardec, up to more recent works, all authors agree that thought (or will, or feeling) is essential in the application of the spiritual pass;
  
  
• There are arguments justifying that thought alone is enough, which makes the practice of collective passes plausible. In this case, together with the will of the applicators (or even without them), the Spirits themselves direct the fluids in the most appropriate way;
  
  
• However, there are arguments supporting arm movements as also fundamental to the quality of the spiritual pass, based on numerous records and practices. Between these poles, some defend only the laying on of hands, while others vaguely reject “exaggerations” (what constitutes exaggeration, and what does not, remains unclear).
  
  
• In conclusion, we believe the Spiritist Movement can embrace this diversity of positions without compromising its foundations. As a progressive doctrine, Spiritism may eventually guide us to a clearer stance. However, we hold that only constant study and reflection can provide confidence in choosing our methods. Attitudes like “I’ve always done it this way,” “I was taught this way,” or “the Spirits inspire me this way” are insufficient.

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