I finished one of the last articles talking about the Spiritist Movement, attached to the errors that were slowly and continuously being admitted in its midst, slowly erasing the doctrinal knowledge now acquired through Kardec's studies.

Mistakes? Oh, several. Ideas of places in erraticity; the idea of reincarnation as payment of debts; the ban on talking to spirits outside the Spiritist Center; the blind acceptance of isolated communications, without going through the sieve of already acquired science and reason; The churchization of spiritist centers, which began to adopt rituals and formulas, in short, a series of contradictions to what had already been established by the scientific study of Spiritism.

And who am I to point out such mistakes? Well, I am a mere student of the Doctrine who, after being in contact with a series of historical facts and diving into the study of the Spiritist Magazine, found so much disparity. But, I said, it is not the Spiritist Movement, resistant to detachment from the ideas fixed by years, sometimes decades, of reading Spiritist novels, without going through the study of the Spiritist Doctrine. Neither do those who, in their simplicity, are very calm in claiming to be supporters of the Doctrine, but who do not study it, nor do they dedicate themselves to disseminating it. No.

As in Kardec's time, with safeguarded differences, we address scholars, researchers and scientists in good faith (and not blind faith) who are interested in knowing what is unknown to them. They are the ones who will seek to understand and who, when they have understood, will spread the ideas that were born with Mesmer and with Rational Spiritualism and that found full development with Spiritism. They are the ones who will have their eyes shining and, who knows, end up moved like the rest of us, when they see in Spiritism a vast depth of philosophical, metaphysical, scientific and moral knowledge. The mathematician, the physicist, the chemist, in short, all those with common sense, will see, amazed, the extension of the doctrine formed by the studies of Kardec, whose figure will rise to the highest conditions of prominence among the names that changed the world...

We are here, finally, anxious and hopeful for the development of the latest studies, the latest research. While we do not have access to the contents of the latest research that valuable colleagues are carrying out, we can only talk about what we know, what we understand so far, producing something that, we hope, will be useful tomorrow, when Science begins to leave dogma and return to metaphysics rational, rational spiritualism, but, this time, with an enormous ballast of knowledge that touches on all areas of human knowledge, with its already known philosophical and moral aspects.

We are very happy for the path that opens in front of us. And we hope that you, feeling infected, are too. Spiritism will return to its condition of science, away from mysticism and dogma. As for the resisters and dissidents, time will show where the truth lies, with the difference that when Science admits Spiritism, this time it will be definitive and will change the world.

Dear Reader: If you feel compelled, participate in the studies, but also help spread the word about what we already have in hand. It is knowledge that touches all areas and that can count on the familiarity of each one. Videos are good, but they are not enough, because they are still not searchable, that is, what a video is about, speaking, is not accessible to search engines. The text is.

We wait for you.

I have just responded to an objection related to the topic of Science versus Spiritism (the subject wanted to impute Spiritism to the imagination). I found it interesting to reproduce it here:

“"X, it's clear you're talking about what you think is true, that is, you're speaking from your own opinion. That's not science. You probably don't know that Science (with a capital "S") was formed alongside metaphysics, and that the great geniuses of the past were also great philosophers, addressing the question of God and Creation, but distanced from dogmatic and retrograde theology. Naturally, Science, becoming as dogmatic as the Church, turned its back on metaphysics, labeling as superstitious, mystical, or crazy anyone who dares to touch on the subject of God or spirituality, even rationally. Well, my friend. That's precisely what those who started the [scientific field] did." Rational Spiritualism, in the 19th century, and that was precisely what Kardec did in the study of certain phenomena that, despite crossing humanity, were treated in a dogmatic way, both by the Church and by Science.

What modern Science does not realize, because it has forgotten this knowledge, is that, by acting as it does, it acts like the Church. While the latter led man by the dogma of the fall through sin and punishment, the former leads man by the dogma of materialism. Both one and the other make him absent from his responsibilities: the latter, because it subjects man to the will of third parties — he acts bad through the influence of the devil and he acts well through the influence of Christ — and the first because he becomes man is this machine that acts in this or that way simply by force of sensations, acting chemically on his brain ((not excluding from here, of course, the influence that “body chemistry” and even genetics have on the individual. Just highlighting- If they are not the only factors, why, when faced with a great temptation, the individual can choose, by his will, not to give in to it.)). They fall into the same error as certain ancient scientists, who attributed good and bad behavior to white bile and black bile. The only difference is that modern science does not treat the psychological with leeches, but with pills.

I said that Science, in the past, dealt with metaphysics, in a rational way (and, of course, not at all mysticistic). It turns out that, for her, a key was missing, just as psychology of the time was missing, which investigated man as an incarnated soul only through the processes of logical induction and extrapolation. This key, which came to give, was Spiritism, not this false “spiritism”, gathered between the lines of false ideas, arising from errors and opinions of supposed mediumistic works, but the spiritism studied by Kardec, with methodology, that Spiritism that, more than 150 years ago, advanced knowledge, or paths to it, that modern Science is only now beginning to verify. It is important, of course, to separate the errors, natural to the human side, found in the science of the time (such as the theory of fluids), from the successes of the part that concerns natural law. What Kardec did was investigate the causes of certain effects, from which he deduced a Doctrine, which touches not only on the issue of certain material phenomena, but which is entirely moral in aspect.

The researcher and scientist who had the good faith to investigate the works “O Céu e o Inferno” and “A Gênese” (taking care to refer to the recent editions of FEAL, where we are sure that they are the original works of Kardec, untouched) would find, with great surprise, something very different from what they thought Spiritism was, and, however much they might end up disagreeing, by imputing whatever it was to Kardec, they could not conclude this study without realizing that he launched very seriously into this research, which constituted something that, contrary to what you think, was not a religion.”

The question was proposed in a discussion, on Facebook, regarding science's resistance to investigating the soul, attributing the matter to mysticism and the supernatural. I highlight below my considerations on the possibility of verifying the existence of the soul:

Tell me: is the atom observable? He will say yes, that's it and a fact: by means of an instrument, it is possible to observe the atom, whose behavior investigation leads scientists to theorize in several hypotheses.

Without the microscope, in the past, man, certainly, I would say that this is madness or supernatural. The point is always to attribute to the supernatural what we do not understand: that is the point.

Are we like that, so knowledgeable about everything, to the point that we can discard the body as an instrument of the soul?

Unfortunately, due to a materialist turn in philosophical paradigms, after the end of the 19th century, many truths were forgotten. Today, when we talk about Psychology, we don't quote Victor Cousin or Paul Janet; when the subject is quantum physics, nobody talks about Mesmer, who, labeled crazy in the past, envisioned theories in agreement with modern physics.

The mistake, always, is to associate Science only with what is observable, forgetting that scientific investigation also advances through the elaboration of theories based on hypotheses based on rational observations. Want to see?

“Dark matter is a hypothetical form of matter that scientists believe exists in the universe due to astronomical observations. It is called “black” because it does not emit, absorb or reflect light or other forms of electromagnetic radiation, making it invisible to our telescopes.

Dark matter is believed to make up about 85% of matter in the universe, but has yet to be directly detected. Scientists infer its existence from the gravitational effects it causes on observed objects, such as galaxies and galaxy clusters.

Although many studies and experiments have been carried out to try to identify dark matter, its nature is still unknown. Several hypotheses have been proposed, including as yet undetected exotic particles, primordial black holes, and alternative theories of gravitation. Dark matter research remains one of the most important and intriguing areas of modern physics and astronomy.”

Would we say that scientists are crazy, chasing something that cannot be observable by our instruments (and may never be) simply because they observed certain effects? Starting from the common census, could we say that dark matter would be something supernatural?

And this is not to enter the scope of theories of parallel universes, which are a logical consequence of some theories of quantum mechanics.

You see: science seeks answers in something unobservable, based merely on effects. Seeks the cause of an effect. And is it really that the effects, in the human scope, are unobservable - or is the tendency to treat any form of spiritualism as mysticism or the supernatural just a prejudice in a field where prejudice should not enter?

Paulo Henrique de Figueiredo says, in “Mesmer: the denied science of animal magnetism”:

The magnetizers very soon proved the relationships of somnambulists with invisible beings. Deleuze, a disciple of Mesmer, in his correspondence maintained with doctor GP Billot for more than four years, from March 1829 to August 1833, was initially reluctant, but finally affirmed: “Magnetism demonstrates the spirituality of the soul and its immortality; it proves the possibility of communication between intelligences separated from matter and those still connected to them.” (BILLOT, 1839)”

[…]

In turn, Deleuze stated: “I see no reason to deny the possibility of the appearance of people who, having left this life, take care of those they loved here and come to manifest themselves to them, to give them healthy advice. I just had an example of this.” (Ibid.)

[…]

“Years later, the magnetizer Louis Alphonse Cahagnet (1809-1885), with courage and determination, spoke to the spirits through his somnambulists in ecstasy, mainly Adèle Maginot, recording in his work more than one hundred and fifty letters signed by witnesses who recognized the identity of the communicating spirits. Cahagnet anticipated this spiritist science research instrument by more than ten years.

We see, therefore, that the soul is as observable as dark matter: through its intelligent effects. The difference is that the Spirit (synonymous with soul) acts of its own will.

It seems that some Spiritists – those who did not understand the proposal of Spiritism – work by division, and not through collaborative construction. They find in every place and in every person an object of their criticisms which, although they may have some basis, are almost always lost due to the notorious lack of depth and of a real and solid argumentation, which presents point and counterpoint, not giving final judgment on nothing that cannot be proven or sufficiently elaborated by reason. Interesting, because, precisely, they are (we are) supporters of a Doctrine entirely based on logic and reason, where evidence and hypotheses corroborate theories, without giving ownership over the truth. Not acting like this, Carlos Seth Bastos, from the “CSI of Spiritism”, comes to say that the theme of Rational Spiritualism and Spiritism would be a new division in the spiritist movement, without having the courage (or the will) to mention the name of the author to whom it refers. refers.

History repeated itself between 2016 and 2020 now in the field of morality, with the release of books that sought to bring the thoughts of Kant, Maine de Biran and Victor Cousin into Spiritism, even if that meant distorting the ideas of Allan Kardec.

Its propagation, under the pretext of convincing people averse to religion, seems to us the same speech as Marius George (Surprised that the spiritist idea had recruited so few adherents from the army of republicans, he was finally led to see that the obstacle was entirely due to the disguise under which Allan Kardec had introduced him) and Émile Blin (Until we have brought to the Parisian Society a sufficient number of members to enter this path of research, we must, in order to see our ranks increase, invite to come to us the unbelievers and the unbelievers to, by word, let them know our intentions, prove to them our disinterest, and persuade them of our good faith and honesty; then, by experiments as simple as possible, to place in their hands the means of acquiring for themselves the certainty that everything we propose is real and, in fact, the immortalist doctrine is the only one that, without mysticism and without prayers, gives man consolation and courage in the present, and hope and faith in the future).

At least these speeches were not based on the fallacy of an improbable adulteration of Allan Kardec's works.

BASTOS, Carlos Seth. Added bonus – The ending. Spirits under investigation. Available at: <https://www.luzespirita.org.br/leitura/pdf/L193.pdf>. Accessed on: 04/15/2023.

Division in Spiritism?

In the first place, it is important to point out that Spiritism is not divided. Being a natural truth, it is one. Putting aside the difficulties encountered in communications made without control, Spiritism is one, at all times. What, yes, can be divided, is the Spiritist Movement – and this division is countless. Over time, after Kardec, it split with “roustainguization” and then with countless others, for various reasons that cannot be mentioned here, but which Simoni Privato, Paulo Henrique de Figueiredo and Wilson Garcia, among others, recount well in their works (see Recommended Works).

According to Carlos Seth, “head” of the CSI of Spiritism, the division now occurs in the moral field, because Paulo Henrique de Figueiredo – the author of the aforementioned works, from 2018 and 2020, to whom Seth does not even deign to make reference – would be distorting Kardec’s words to implant, in the Doctrine, something that has nothing to do with it. We'll see.

Secondly, it is important to address the sentence “on the pretext of convincing people averse to religion”. As if making legitimate and well-founded efforts to attract the interest of “people averse to religion” were a demerit, since (1) Spiritism is not a religion, (2) it developed from a science, as a science and (3) it was precisely in the non-religious milieu that it found, at its origin, the greatest adherence – precisely because a large part of the scientists who became followers of Spiritism were well penetrated by the development of Rational Spiritualism and its scientific findings.

The author ends by again attacking those who, based on other evidence and logical and rational arguments, conclude that adulteration is likely ((The theory of non-adulteration (from Heaven and Hell and Genesis) also has evidence and arguments, but does not present conclusive proof. It takes on one fallacy to attack another (as it defends), forgetting Kardec's valuable suggestions: never take as final anything other than what can be proven.))

Kardec defended Rational Spiritualism, but Seth doesn't seem to know that

First of all, however, we need to evoke Kardec and question why he defended Rational Spiritualism – a philosophical-scientific movement led by people like Maine de Biran and Victor Cousin ((By A + B, if Rational Spiritualism was officially established in French teaching and if it was a solid movement, founded mainly by the authors cited, it is easy to conclude, with certainty, that Kardec refers to the same movement, and not to any other)). Now, we see, in the Spiritist Review of 1868, that:

The work of Mr. Chassang is the application of these ideas to art in general, and to Greek art in particular. We are happy to reproduce what the author of the Patrie review says about it, because it is further proof of the energetic reaction that takes place in favor of spiritualist ideas and which, as we said, every defense of rational spiritualism opens the way to Spiritism, which is its development, fighting its most tenacious adversaries: materialism and fanaticism.

Mr. Chassang is the author of the story of Apollonius of Tiana, The which we refer to Magazine of October 1862.

“This book, of a very special character, was not made during the recent debates on materialism and, without the slightest doubt, it is regardless of the author's will that circumstances have given it a kind of topicality. Writing it, Mr. Chassang did not intend to do work of metaphysician, but simply literate. However, as the great questions of metaphysics are currently, as always, on the agenda, and every literary work truly worthy of the name always presupposes some philosophical principle, this book, of a very decided spiritualist inspiration, is found in correlation with the concerns of the moment.

KARDEC, Allan. Spiritist Magazine, November 1868

Since metaphysics was one of the fields of study of the philosophical sciences, officially Instituted at the University of the Sorbonne:

And that's not all. Before that, in 1863, Kardec says, in the article entitled “Bibliographical News – The rational spiritualism by Mr. G.H. Love, engineer”:

This remarkable and conscientious book is the work of a distinguished scientist, who proposed to draw from Science itself and from the observation of facts the demonstration of the reality of spiritualist ideas. It is one more piece in support of the thesis that we support above. It is even more, because it is a first step, almost official, of Science, in the spiritist way; in fact, it will soon be followed - and of this we are sure - by other, even more resonant adhesions, which will lead deniers and opponents of all schools to seriously reflect

KARDEC, Allan. Spiritist Magazine, October 1863

What nonsense, Mr. Kardec! Defending ideas that, according to some, have nothing to do with Spiritism! Claiming that Rational Spiritualism, which he refers to in the text merely as "spiritualist ideas" (which leads us to believe that in other similar references—"spiritualism," "spiritualists," etc.—he was referring to the same Rational Spiritualism) is something obtained through scientific observation of facts! Now, where have you ever seen science and spiritualism go hand in hand? Only in the past, during the time of the "crazy" Kardec.

The biggest nonsense, in fact, is that of Paulo Henrique de Figueiredo, who decided to investigate in depth and discovered that metaphysics, at the time of Kardec, was one of the areas of study of the Moral Sciences officially taught at the University of Paris and also at the Normal School (refer to “Autonomy: the never told story of Spiritism”, by this author). All this contained in works that, until then, were unknown or forgotten by the modern world.

The great difficulty, however, will be that all of us, who follow the work of Paulo Henrique and himself, will have to deny reality, deny historical documents and existing works, censor the works of Paul Janet, deny Kardec, deny his conclusions and his statements, all so as not to cause a new split, “now in the moral field”. In other words: let us erase and adulterate the truth, so that morality, as they understand it, remains untouched. Well, this desire to take the truth for oneself, ignoring facts, seems like a habit of the WArlos seth Iinvestigates Spiritism, as we demonstrated in the article “CSI of Spiritism: the official organ of Truth“".

We also need to evoke the Spirit of Mr. Love and have a serious conversation with him, in order to clarify his audacity in, being a rational spiritualist, affirming that he found the same moral obtained in his observations, precisely in “Kardec’s” Spiritism:

Morality, as I understand it and deduce it from scientific notions - I am not afraid to admit it - has numerous points of contact with that transmitted by the mediums of Mr. Allan Kardec. I am also not far from admitting that if there are many pages written by them that do not go beyond the ordinary reach of the human spirit, including theirs, there must be, and there are, of such a scope that it would be impossible for them to write identical ones in the books. your ordinary moments.

LOVE, GH apud KARDEC, Allan. Spiritist Magazine, October, 1863.

I don't think it's necessary to go any further. I leave the reader the freedom and the task, if he so wishes, of seeking to obtain information that will allow him to arrive, through his own reasoning, at his answers. I would just like to quote Carlos Seth once again:

The spiritist doctrine is progressive, but your study is the key. Let us know how to wait for new data instead of rejecting some of its aspects, such as the action of Spirits in natural phenomena. If, even so, a certain characteristic, such as the religious one, bothers us to the point that we are unable to put it aside, let us stop being Kardecist Spiritists and then follow any other sects originating from the original Spiritism. Despite recurring in history,
This is what we are witnessing once again today with secular, eclectic and syncretic people.

BASTOS, Carlos Seth. Ibid. My emphasis.

Oh, if Mr. Carlos had followed his own teaching and studied. If I had known how to wait, before jumping hastily to foolish hasty conclusions... I would have seen Paulo Henrique affirm, in Spiritist Revolution, how evident it is that Spiritism complements and develops what Rational Spiritualism was unable to study, in fact resolving many of its errors , contradictions and uncertainties. Ah, this rush from certain “renowned researchers”…

Why didn't Kardec give more details about Rational Spiritualism?

It should be noted that, to the objection of why Kardec did not give more information about something so important to him, we must answer the following: the same happened with Magnetism, a science that he claims to have studied for more than 35 years. He simply did not delve into something that was so deeply established in its context, in the same way that, today, to talk about astronomy, we do not dedicate time to narrate the entire current scientific context, limiting ourselves to talking, for example, of the theory of Big Bang. If, by chance, this theory were put into oblivion, because it was outdated or because of the adoption of another theory, not necessarily correct, any reader, in the future, would need to seek to recover this knowledge in order to better understand our theories, assumptions and doctrines.

I should just mention that, when pronouncing on the case, I am asked for evidence that Kardec would have, as I said, widely defended Rational Spiritualism. Here's my answer:

X, if the authors of the article (PDF), willingly, had dedicated themselves to studying the work of this author, before criticizing, they would have understood this whole context very easily, so that I would not have to repeat all the information here that already exists.

I've already mentioned one of the times Kardec emphatically cited "Rational Spiritualism," stating that any defense of it would be favorable to Spiritism. In October 1863 (RE), you'll find two very interesting articles on the subject. I quote the beginning of the second, at the end of the issue ("Rational Spiritualism by Mr. G.H. Love, Engineer"):

“This remarkable and conscientious book is the work of a distinguished scientist, who set out to extract from Science itself and from the observation of facts the demonstration of the reality of spiritualist ideas. It is one more piece in support of the thesis that we support above. It is even more, because it is a first step, almost official, of Science, in the spiritist way”.

Go to Google and type in: “site:kardecpedia.com spiritualism”, and you will find a lot.

Well, if Kardec was talking about fluids (vital, electric, magnetic, etc.) isn't it up to us to investigate what that is, instead of blindly adopting wrong theories? Let's then verify that it was a concept of the science of the time, surpassed by current science and, by all indications, abandoned by Kardec, after becoming convinced of the veracity of Mesmer's theory. Without doing this, I fall into the error of saying that Mesmer and Spiritism have nothing to do, not knowing that Kardec ALSO defended Mesmer's Magnetism.

After all, what line of research is this, to which they want to give so many airs of seriousness and confidence, but which makes such a serious and absurd error as such, with the aggravating factor of giving final sentences on this or that subject, influencing the spiritist environment? towards a new split that only exists in their minds, attached to an initial disagreement ((I'm referring to the disagreement between whether or not there were adulterations in the works Heaven and Hell and Genesis))?

Those who act in this way end up being ridiculed and discredited. Not that we are not free, on our part, from making similar or worse mistakes, but the study of Spiritism and Kardec's scientific approach has helped us a lot in this sense.

The monopoly of common sense

I will end with an observation by Kardec, made about the article “The Librarian of New York”, in the Spiritist Magazine of May 1860. It is not related to the main theme, but, who knows, it will serve as a reflection. The italics are mine, as always:

About the article, we will make a first observation: it is the indifference with which the deniers of the Spirits attribute to themselves the monopoly of common sense. “The spiritualists, says the author, see in this one more example of the manifestations of the other world. sensible people will not seek the explanation so far and recognize clearly the symptoms of a hallucination”. Thus, according to this author, only people who think like him are sensible; the rest have no common sense, even if they were doctors, and Spiritism counts them by the thousands. A strange modesty, indeed, which has as its maxim: no one is right but us and our friends!

KARDEC, Allan. Spiritist Magazine, May 1860

The documents they found, corroborating a hypothesis of non-adulteration, they are, according to them, probative, they give final sentences – even though they are nothing more than evidence that does not explain many things. Beyond that, according to them, everything is disposable, fallacy or invention.

Questioning is natural, healthy and necessary. He encourages us to research, to reread, to study. But it would be even more productive if the dissenting opinion were always born from a deep bibliographic and scientific basis, so as not to end up like Messrs. Schiff and Jobert (Revista Espírita, June, 1859) who, having discovered in the snapping of a muscle confirmation of one hypothesis, ended up stating categorically, with the final word, against all spiritist phenomena. Well, just read the article to see how ridiculous they were when faced with the facts presented by Kardec.

This is science. This is detachment. This is commitment to the truth. For all this commitment, far from configuring it as an attack, but as a defense, I do what they did not do, and I give name and surname to those who frivolously attack the work of others.

Strangely, Seth sees a division when dealing with the movement that gave basis to the emergence of Spiritism, but he sees no problem in poking around and bringing up gossip of the time, launched by mediums who did not want to adapt to what the Spiritist Doctrine demanded. Go figure…

I'm going to give myself the luxury of “getting wet”, just because the subject is important and requires, I think, reflection and rationality. The attacks carried out in schools were regrettable, but even more regrettable is hearing the absurdities that speak in the name of Spiritism.

In the face of the events in question, we see again the search for “spiritualist” answers to the reasons why those children went through such tragedies, and it is not uncommon to come across speakers who, in the name of Spiritism, will say that “they are indebted spirits who came together to redeem past faults”. Having overcome the initial moment of true disgust due to the lack of empathy of someone who puts himself in the position of judge of the path of others, without putting himself in the position of a father or mother listening to such words – a real disservice to Spiritism – I feel it necessary to reiterate: no it is possible, much less reasonable, to point to anyone to say whether the situation that the person is going through is the result of their choices – I repeat: choices – or whether it is a simple result of natural law, that is, the result of being alive.

We've covered this a few times already (see Can a person die before his time or is it always fate or fate?, The Petrópolis disaster from the point of view of Spiritism: collective rescue? and Karma and Spiritualism. There is no karma, everything is the effect of the Spirit's choices, which, only in exceptional cases, due to lack of reasoning capacity, is subjected to compulsorily incarnate (ref. OLE, p. 262). God does not punish his children for making bad choices, because he knows that everything is the result of ignorance, and when that ignorance is so great as to obliterate his ability to judge, his laws make up for this momentary incapacity.

Let's say that participating in certain disasters, private or collective, could even be the effect of a lucid choice of the Spirit who believes that that will teach him something or who believes in the law of talion or karma, judging it necessary to go through the same kind of suffering to in order to "debug". This has its basis in logic and truth, and we will see some cases like this permeating Allan Kardec's studies.

Could all these children have chosen to be there voluntarily, as a result of a choice made in Spirit? Let's assume so, and analyze the logic of the assumption. For that, one of two things: either these Spirits would have to know, in advance, that that individual, practically of the crime, would choose that school where they would have have to study, to commit their crime, premeditated for years, or these Spirits would have to, through themselves or others, instigate this individual to commit a crime (taking on, in turn, a “debt”) just so that they could carry out your “rescue” – a true never-ending cycle.

Yes, a particular Spirit could have premeditatedly foreseeing the crime and managed to be there, to suffer its consequences, who knows why, just as another could have chosen to leave that place, that day, due to the same premonition. We see this all the time. It becomes inconceivable, however, to imagine that all those who are killed in any disaster chose to be there, often months or years before, just waiting for all the aligned circumstances to provoke the situation that would offer the opportunity of “rescue”. Furthermore, when Kardec or other Spirits speak of “rescue”, it is the rescue of oneself, through the process “repentance, expiation and reparation – in short: a serious, effective improvement, as well as a sincere return to the good“((KARDEC, Allan. O Céu e o Inferno. Translation by Emanuel G. Dutra, Paulo Henrique de Figueiredo and Lucas Sampaio. 2021.)), and not a redemption of reciprocal debts or with divine law – because God does not charge debts that, in truth, do not even exist.

Children who died in such tragic cases are not paying for anything. They died as a result of being incarnated and as a result of a bad choice by another individual. This individual, who already suffers as a result of his choices, even if he does not realize it, will suffer when his conscience awakens, either because of a feeling of guilt in the face of the crime committed, or because of the realization of his own condition of attachment, because of the effect of his actions, even who doesn't even remember the specific case in question. Children's Spirits may have already moved on, evolved a lot, by the time the criminal's Spirit becomes aware. There is no need to consider, therefore, a joint incarnation with the aim of any reciprocal rescue, but we can imagine the spirit of one of these children, touched with compassion for the other, choosing be born with him to help him on his way back to goodness. Or not. The spirit of the criminal can choose, if he is aware of it, to be born in the midst of a very good family, with great spiritual values, which can help him to learn... Or he can choose to be born in the midst of criminality, to put himself to the test of resistance. What is better? How to know who and for what reason made this or that choice? I don't know. Neither do you. The point is: any of the choices, for that Spirit, will be an atonement, and “atonement” does not mean punishment, but condition in which he has his “unceasingly concentrated attention on the consequences of this evil, understands its inconveniences better and is motivated to correct itself“((Ibidem)).

If you have already gone through something similar or if you have someone close to you who has gone through it, my message is this: the Spirit survives and will continue its journey. Those who go and those who stay need to make an effort not to get attached to what happened, understanding that whoever commits the crime will suffer alone, and that getting attached to him or the situation will lead you to suffer too. Sadness is part of it. Miss you, hurt. But attachment is unhappiness. Pray that you and the Spirit who passed away will not become attached to all of this, nor the personality that died with the body. Spirits that love each other communicate instantly, without intermediaries, and it is enough for one to think of the other for them to be together, without any need for this to be perceived as a sensation of presence. Thought reaches everything, anywhere in the Universe.

Finally: be careful when accepting “spiritist visions” without studying the foundations of Spiritism. Spirits, incarnated or disembodied, say what they want and, due to carelessness, often serve as a tool for the enemies of the Doctrine.

Text fully reproduced from the Spiritist Magazine of July 1863, where Kardec graces us with a wonderful reflection on the power of the will and the responsibility of the Spirit. Emphasis and notes ours.

(Extract from the works of the Spiritist Society of Paris)

A young man of twenty-three years old, Mr. A…, from Paris, initiated into Spiritism just two months ago, so quickly assimilated its scope that, without having seen anything, he accepted it in all its moral consequences. They will say that this is not surprising on the part of a young man, and only one thing proves it: levity and unreflective enthusiasm. It is. But let's continue. This thoughtless young man had, as he himself recognizes, a large number of defects, the most prominent of which was an irresistible disposition to anger, from his childhood. For the slightest annoyance, for the most futile causes, when I entered the house and didn't immediately find what I wanted; if a thing was not in its usual place; If what he had ordered wasn't ready within a minute, he would go into a rage, to the point of everything breaking down. It got to the point that one day, in a paroxysm of anger, throwing himself at his mother, he said to her: “Go away, or I’ll kill you!” Then, exhausted by overexcitation, he would fall unconscious. It should be added that neither the advice of his parents nor the exhortations of religion had been able to overcome this indomitable character, which was compensated by vast intelligence, careful instruction and the noblest feelings.

They will say that it is the effect of a bilious-sanguine-nervous temperament, a result of the organism and, consequently, irresistible entrainment. It follows from such a system that if, in his folly, he had committed a murder, it would have been perfectly excusable, because it would have been due to an excess of bile ((Paulo Henrique de Figueiredo, in “Mesmer: the negated science of Animal Magnetism”, says that "Galen was wrong to rigidly defend the theory of humours as an authentic doctrine of Hippocrates. He disseminated and developed this theory widely by commenting, exhaustively, on Polybius' treatise On the Nature of Men. According to Galen's interpretation, life was maintained by the balance between the four humors — blood, phlegm, yellow bile and black bile, which came, respectively, from the heart, brain, liver and spleen. The imbalance would be the disease. According to the natural predominance of one of these humors In the constitution of individuals, we would have different physiological types: sanguine, phlegmatic, bilious or choleric and melancholic. “ To this day, when someone is happy and in a good mood, we say that he is in a good mood, and someone who is angry , we say he is in a bad mood.”)). It also follows that, unless he changed his temperament, changed the normal state of his liver and nerves, this young man would be predestined to all the disastrous consequences of cholera.

─ Do you know a remedy for such a pathological state?

─ None, unless, with time, age can attenuate the abundance of morbid secretions.

─ Now, what Science cannot, Spiritism does, not slowly and by force of a continuous effort, but instantly. A few days were enough to make this young man a gentle and patient being. The acquired certainty of the future life; knowledge of the purpose of earthly life; the feeling of man's dignity, revealed by free will, which places him above the animal; the liability arising therefrom; the thought that most earthly evils are the consequence of our actions; all these ideas, taken up in a serious study of Spiritism, produced a sudden revolution in his brain. It seemed to him that a veil had been lifted over his eyes and life had presented itself to him under another face. Certain that he had in himself an intelligent being, independent of matter, he said: “This being must have a will, whereas matter does not. So he can master matter.” Hence this other reasoning: “The result of my anger was to make me sick and unhappy, and it doesn't give me what I lack, so it's useless, because that's how I didn't progress. She produces evil for me and gives me no good in return. Furthermore, it can drive me to reprehensible and even criminal acts.”

He wanted to win, and he won. Since then, a thousand occasions have arisen that would have infuriated him before, but before them he was impassive and indifferent, much to his mother's astonishment. He felt the blood boil and rise to his head, but, of his own accord, it repressed it and forced it to descend..

A miracle could not have done better, but Spiritism has done many others, which our Magazine would not suffice to record them if we wanted to report all those that are of our personal knowledge, relating to moral reforms of the most inveterate habits. We cite this as a remarkable example of the power of the will and, moreover, because it raises an important problem that only Spiritism can solve.

By the way, Mr. A… asked us if his Spirit was responsible for his movements, or if he was simply influenced by matter. Here is our answer:

Your Spirit is so responsible that, when you seriously wanted it, you stopped the blood movement. Thus, if you had wished to do so before, the attacks would have stopped sooner and you would not have threatened your mother. Besides, who is angry? Is it the body or the Spirit? If the attacks came for no reason, they could be attributed to the blood flow, but, futile or not, they were caused by an annoyance. Now, it is evident that the body was not upset, but the Spirit, which was very susceptible. Annoyed, the Spirit reacted on an irritable organic system, which would have remained at rest, had it not been provoked.

Let's make a comparison. You have a fiery horse. If you know how to direct him, he submits. If you mistreat him, he shoots and knocks you down. Who is missing? Yours or the horse's?

It is evident to me that your spirit is naturally irascible, but as each one carries with him his original sin, that is, a remnant of his former inclinations, it is no less evident that, in your previous existence, you must have been a man of extreme violence that you probably had to pay dearly, perhaps with your life. In erraticity, your good qualities helped you to understand errors. You took the resolution to overcome yourselves, and for this to fight in a new existence. But if you had chosen a soft and lymphatic body, not encountering any difficulties, your Spirit would have gained nothing, which would result in the need to start over. It was for this purpose that you chose a bilious body, in order to have the merit of the fight. Now the victory is won. You have conquered the enemy of your rest and nothing can hinder the free exercise of your good qualities.

As for the ease with which you accepted and understood Spiritism, it can be explained by the same reason. You were a spiritist a long time ago. This belief was innate in you, and materialism was only the result of the false direction given to your ideas. At first muffled, the spiritist idea remained in a latent state and a spark was enough to awaken it. Bless Providence that allowed this spark to arrive at a good time to stop an inclination that perhaps would have caused you bitter grief, while you still have a long career to travel in the path of good.

All philosophies clashed with these mysteries of human life, which seemed unfathomable until Spiritism brought them its torch.

In the presence of such facts, one can still ask what it is for? Are we not in a position to send good omens about the moral future of Humanity when it is understood and practiced by everyone?

A correspondent of ours highlighted the disparity between what André Luiz tells about the whole scenario he described, of the spiritual world, and what Allan Kardec says, in the quoted passage, extracted from the Spiritist Magazine of 1859. We repeat the quoted passages below. :

“She showed a desire to eat and was immediately served with a warm and comforting broth, which was delicious on her palate…”

André Luiz – And life goes on

“The Spirit does not experience fatigue nor the need for rest or nutrition, because it has no loss to repair. … Inferior Spirits have all the passions and desires they had in life – and their punishment is not being able to satisfy them.”

Kardec – Spiritist Magazine – April 1859

It is worth noting the observation that the book “E a Vida Continua”, by André Luiz, through the psychography of Chico Xavier, is the last book in the series that began with Nosso Lar. I mean: it is interesting that the ideas presented by this Spirit did not change throughout all these publications, which supposedly reflect a certain time, with various experiences and learnings, as previously reported by him. At this point, this Spirit continues to present ideas that are contrary to what formed the Spiritist Doctrine – the methodological study of the universality of the Spirits' communications.

Why did this happen? Why is it that, during all this time, this Spirit did not learn the reality of the Spiritual world? I suppose it is reasonable to accept that more enlightened Spirits do not shock those who are still in the illusions of material attachments, a fact for which they could even provide “soup” to Spirits who, in that state, requested them. From there, however, to dictate a whole psychographic work, considered as “complementary” to the Doctrine, without clarifying the reader the reality of the facts, goes a long way.

Having said that, let's proceed.

Here, it is interesting to take care not to take the exception as a rule, on the one hand, and, on the other hand, as a general rule, not to admit the exception. The Spiritist Movement currently takes isolated communications, full of its own ideas, false ideas and illusions, as a rule of natural law, while Kardec studied, in thousands of communications with Spirits, the foundations of this and other aspects of the law. Natural.

When Kardec says that the Spirit does not experience fatigue or need for rest or nutrition, he means that, as an aspect of natural law, the Spirit really does not have ANY of our physical needs, nor emotions, which are of the body, nor pain. However, he himself communicated with several Spirits who declared such needs or sensations. In the Spiritist Magazine of December 1858, the article Sensações dos Espíritos talks a little about this, starting with a quote from the communication of a Spirit who came to join them, around the fireplace, complaining of being cold.

It happens, of course – and this is what I insist on calling everyone to study – that the Spirit, like us, creates for itself the sensations arising from its state of attachment and/or suffering MORAL – I repeat: MORAL! Just as we can create pain and illness through the body, through the psychosomatic process, the suffering or attached Spirit does the same with his spiritual body - the perispirit - with the difference that, for us, the reversal process is more difficult, while that, for the Spirit, everything depends only on the change of its thought.

Through all of Allan Kardec's serious and profound study, it is evident that it is - I repeat - the degree of attachment to material things and false ideas, allied, almost always, to moral suffering, which creates such illusions to the Spirit, illusions these that are allowed by God, since He does not make us progress by blows, but guarantees time and autonomy to each one.

Finally, I add that this is the great problem of the current ME: to instill in the ideas of the masses the ATTACHMENTS to matter, based not on serious study, but on isolated opinions, thus promoting, instead of an awakening of the Spirit, an attachment continued to the ideas of matter, which HOLD spiritual progress, since the Spirit, when leaving the flesh, instead of seeing itself conscious and seeking to evaluate its state, its choices, etc., on the contrary, it puts itself to think if goes to Nosso Lar or Umbral, if he's going to get a little house to rest (sic!), if he's going to get soup, if he's going to eat broth or the meat he liked... Do you understand the problem?

Anyway: it's each one's time and head. I quote the article “On the Spirits who believe they are still alive”, from the Spiritist Magazine of 1864:

“Not everything is proof in existence; the life of the Spirit continues, as you have already been told, from its birth to infinity; for some, death is nothing more than a simple accident that has no influence on the fate of the person who dies. A fallen tile, an attack of apoplexy, a violent death, very often, do nothing but separate the Spirit from its material envelope; but the perispiritual envelope preserves, at least in part, the properties of the body that has just succumbed. On a day of battle, if I could open your eyes which you have, but which you cannot make use of, you would see many fights continue, many soldiers still rising to the assault, defending and attacking the redoubts; you would even hear them utter their hurrays! and their battle cries, in the midst of the silence and under the dismal veil that follows a day of carnage; the fight is over, they return to their homes to embrace their old fathers, their old mothers who are waiting for them. Sometimes this state lasts a long time for some; it is a continuation of terrestrial life, a mixed state between corporeal life and spiritual life. Why, if they were simple and wise, would they feel the cold of the grave? Why would they pass abruptly from life to death, from daylight to night? God is not unjust, and he leaves this joy to the poor in spirit, hoping that they will see their state by the development of their own faculties, and that they can pass calmly from the material life to the real life of the Spirit.”

We recently obtained the following observation from a correspondent of ours, Ms. A…:

Science today does not confirm much of what we believe to be the spirit world and the intervention on our plane. The turntable itself has already been accused of being just the result of the ideomotor effect and not messages from the spirits. We don't have scientific proof of many things and yet we believe them. Science at the time of Kardec evolved and did not confirm everything. Spiritism, as much as it has used the scientific method, is not proven by science, perhaps in the future it will be. But it's still not science. We can call philosophy, religion based on the scientific method. There are things that we know are not real like the name of the person who gave certain messages in psychographs and we are told to just consider the content of the message given and ignore the supposed false identity. There are things we prefer not to know or accept to be weird. But when we see these same things in other doctrines and in other groups, we accuse them of lack of common sense and scientific method.

We summarize our response to these observations below:

Dear Miss. A... well said: TODAY's science and, we add, since always, materialistic, dogmatic science, do not accept the findings that the Spirits came to demonstrate. However, even before Kardec, many honest scientists even found the existence of something beyond the material body. Says Paulo Henrique de Figueiredo, in "Mesmer: the denied science of animal magnetism":

“The magnetizers proved very early on the relationships of somnambulists with invisible beings. Deleuze, a disciple of Mesmer, in his correspondence maintained with doctor GP Billot for more than four years, from March 1829 to August 1833, was initially reluctant, but finally affirmed: “Magnetism demonstrates the spirituality of the soul and its immortality; it proves the possibility of communication between intelligences separated from matter and those still connected to them.” (BILLOT, 1839)”

In turn, Deleuze stated: “I see no reason to deny the possibility of the appearance of people who, having left this life, take care of those they loved here and come to manifest themselves to them, to give them salutary advice. I just had an example of this.” (Ibid.)

“Years later, the magnetizer Louis Alphonse Cahagnet (1809-1885), with courage and determination, talked to the spirits through his somnambulists in ecstasy, mainly Adèle Maginot, recording in his work more than one hundred and fifty letters signed by witnesses who recognized the identity of the communicating spirits. Cahagnet anticipated this research instrument of Spiritist science by more than ten years.”

We then see Rivail, educator emeritus, years before, saying, regarding the education of children that, if it were done well, it would prevent them from believing in souls from the other world or in ghosts; that they would not take will-o'-the-wisps for Spirits ((RIVAIL, H.- L.- D. Speech given at the Distribution of prizes. Paris, 1834)). See the incredible change that took place in his ideas – not without resistance, as we can see in the article “Plurality of stocks“, from the Revista Espírita of November 1858 – to then, like Kardec, say that “in general, a very false idea is given about the state of Spirits. They are not, as some think, vague and indefinite beings, nor flames, like will-o'-the-wisps, nor ghosts, as in apparition tales. They are beings similar to us, having a body like ours, but fluid and invisible in a normal state ((Spiritist Magazine — Journal of Psychological Studies — 1864 > April > Summary of the law of Spiritist phenomena))”.

We would produce an endless text, seeking to reaffirm the countless points that demonstrate the strength of the formation of Spiritism as a science – science, which, in fact, was developed on Rational Spiritualism ((see “Autonomy: the never told story of Spiritism”, by Paulo Henrique de Figueiredo)) – a task that can only be well performed and achieved by those who, freely, decide to leave their preconceptions and STUDYING Spiritism, in all its formation, which is easily found in the Spiritist Magazine and, later, deeply established in anthology, philosophy and morals in the works O Céu e o Inferno and A Genesis (in their original, unadulterated versions).

It can be seen that the path is long and can only be followed by those who are really interested in leaving heteronomy, which freezes the pace, towards autonomy, which puts us in charge of the helm of our own ship.

See, just to complement, that Spiritism was born like every science we know: by methodological and rational observation of facts of nature. If it has not yet reached the status of a recognized science, it is not its fault, but due to the great deviation that the spiritualist philosophical sciences took at the end of the 19th century, which turned off the lights of reasoning supported by morality to leave us in the shadows of Aristotelian materialism, which contaminates and defines our society until today. We reached the height of seeing Psychology forgetting its own definition – the study of the soul – to look at man only from a behaviorist, materialist point of view. Do you see the gap between the current point of view and the philosophical, moral, psychological and rational sciences of the past?

The big mistake is wanting to define science by current understanding, as if it were just what is done in the laboratory, forgetting that, even today, inference and the elaboration of ideas through hypotheses are still part of the scientific method. It is incredible, then, to see that Kardec, corroborating Mesmer and supported by spiritualist research, had already, at that time, arrived at the concepts of field and wave, approaching Modern Physics ((See A Gênesis, publisher FEAL)). We see, finally, that natural science is one, subdivided, however, by the specialties of men.

Kardec would say, in the Spiritist Magazine of January 1858:

Perhaps we are challenged by the name of science that we give to Spiritism. It would, without a doubt and in no case, have the characteristics of an exact science and precisely in this lies the error of those who try to judge and experiment with it as a chemical analysis or a mathematical problem; it is enough that it be a philosophical science. All science must be based on facts, but facts alone do not constitute science. It is born from the coordination and logical deduction of facts: it is the set of laws that govern them. Has Spiritism reached the state of science? If it is a question of a finished science, it will undoubtedly be premature to answer in the affirmative, but the observations are already numerous enough to allow at least to deduce the general principles, where science begins.

When Miss A… says that “there are things we prefer not to know or we accept that they are really strange”, she is only speaking from her point of view, which does not include our ideas. We don't act that way. We just don't accept it. We search, we seek answers. If, really, there are no answers, we are waiting for the day when we will be able to obtain them, through the scientific method necessary to establish communication with beings that we cannot judge otherwise than by reason. If, today, the Spiritist Movement does not excel in this method, once again, the fault is not Spiritism, but the misrepresentations made in the doctrinal core, but which, for those who are willing to study, are being quickly corrected and annulled, with the consequent restoration of true Spiritism.

Shall we be part of this movement?

By Suely GO Caine

We know how instinctive and from the beginnings the idea of continuity of existence of the spirit, after the death of the body. The comments to question 148 of The Spirits' Book highlight this issue:

(...) Man instinctively has the conviction that everything does not end for him with life; he has a horror of nothingness; it is in vain that he persists against the idea of a future life, and when the supreme moment arrives, there are few who do not ask what will become of them, because the idea of leaving life forever has something poignant about it. Who, in fact, could face with indifference an absolute and eternal separation from everything he loves? 

(…)

No one, it is said, has come back from there to tell us what exists. This, however, is an error, and the mission of Spiritism is precisely to enlighten us about this future, to make us, to a certain extent, see and touch it, no longer through reasoning, but through facts. Thanks to spiritist communications, this is no longer a presumption, a probability about which each one imagines at will, which poets embellish with their fictions or embellish with allegorical images that seduce us. It is reality that shows us its face, because it is the beings from beyond the grave who come to tell us about their situation, tell us what they do, allow us to witness, so to speak, all the adventures of their new life and by this means show us the inevitable fate that is in store for us, according to our merits or our crimes.”

Well then! It is not necessary to consider that anyone has “come back” to tell how he is in the spiritual plane, since there are countless reports, studies carried out around narratives obtained in mediumistic sessions, sometimes with rich details, that Kardec collected and gathered through of a developed scientific method, and in chapter VIII, Future penalties according to Spiritism, of the book Heaven and Hell, or Divine Justice According to Spiritism, clarifies:

“The Spiritist Doctrine, with regard to future penalties, is no more founded on a preconceived theory than its other parts. In everything she relies on observations, which is what gives her authority. No one then imagined that souls, after death, should find themselves in this or that situation. It is the very beings who left the Earth who come today - with God's permission and because humanity enters a new phase - to initiate us into the mysteries of the future life, to describe their happy or unhappy position, their impressions and their transformation in the death of the body. . The spirits come today, in short, to complete the teaching of Christ on this point.”

But… after all… will we find ourselves in a circumscribed place in the spiritual life? The answer is negative; there are no records in the spiritist doctrine of places reserved for the suffering or the happy, nor any subdivisions.

Spiritism teaches us that the spirit in need of progress, which is attached to matter, shares the world to which it naturally maintains affinity, to which it has an attraction, while the one that has evolved, having detached itself from matter, travels through different worlds. . Answers 232 and 233 of The Book of Spirits clarify the issue:

232. In the wandering state, can spirits go to all worlds? - According. When the Spirit leaves the body, it is not yet completely disconnected from matter and still belongs to the world in which it lived or to a world of the same degree; unless, during his lifetime, he has risen. This is the objective to which he must turn, for without it he would never be perfected. He can, however, go to some higher worlds, passing through them as a foreigner. He does nothing more than catch a glimpse of them, and that is what gives him the desire to improve himself, to be worthy of the happiness that is enjoyed in them and to be able to inhabit them.

233. Do spirits already purified come to the lower worlds? – They come often to help them progress; without it, these worlds would be left to themselves, without guides to guide them.

However, we often come across messages from spirits that narrate that they are in certain places of suffering, or that experience physical sensations, such portray the illusions that the spirit attached to matter can create for itself, but which are nothing more than a perception of the spirit that narrates it, and which, therefore, is not universal. 

From what we can infer is that the happy or unhappy state is inherent to the degree of purification or imperfections of the spirit, as we can conclude by reading items 1 to 25 of chapter VIII. book Heaven and Hell, or divine justice according to Spiritism, with emphasis on items 1 to 3 transcribed below:

1°) The soul or spirit is subject, in the spiritual life, to the consequences of all the imperfections of which it did not get rid of during the corporeal life. Your happy or unhappy state is inherent to the degree of your debugging or your imperfections. 

2°) Since all spirits are perfectible, by virtue of the law of progress, they carry within themselves the elements of their happiness or future unhappiness and the means of acquiring one and avoiding the other by working towards their own advancement. 

3°) Perfect happiness is linked to perfection, that is, to the complete purification of the spirit. Every imperfection is a cause of suffering, just as every acquired quality is a cause of satisfaction and alleviation of suffering; whence it follows that the sum of happiness and unhappiness is in proportion to the sum of the good or bad qualities possessed by the spirit.

However, let us pay attention to the study of the first edition of the book Heaven and Hell, or Divine Justice According to Spiritism and from the book Genesis – Miracles and Predictions According to Spiritism, by Allan Kardec, behold, the adulterations found in the 4th and 5th editions of the aforementioned books do not hover over this edition, respectively.

Another information obtained through the method of the universality of spirits, and which makes up the spiritist doctrine, is that spirits come together by a kind of affinity (not associated with the idea of merely material affinity) and form groups, according to the answer 278 of O Spirits Book:

278. Are Spirits of different orders mixed? - Yes and no; that is, they see each other, but they are distinguished from each other. They move away or approach according to the similarity or divergence of their feelings, as between you. It is a whole world, of which yours is the dark reflection. Those of the same order come together by a kind of affinity, and form groups or families of spirits united by sympathy and purposes; the good, by the desire to do good; the wicked, from the desire to do evil, from the shame of their faults and from the need to find themselves among beings similar to them. Like a big city, where men of all classes and of all conditions see each other and meet, without being confused, where societies are formed by the similarity of tastes, where vice and virtue rub shoulders, without speaking. .

In the Spiritist Magazine May/1858, under the title Eternal Halves , the spirit of São Luís also leaves interesting notes: 

"No. There is no particular and fatal union of two souls. There is union between all spirits, but in different degrees, according to the position they occupy, that is, according to the perfection acquired: the more perfect, the more united. From discord all human ills spring; from concord comes complete happiness.

(...) 3 ─ Once united, two perfectly sympathetic spirits remain united for eternity or can they separate and unite with other spirits? All Spirits are united with each other. I speak of those who have reached perfection. In the lower spheres, when a Spirit rises, he is no longer sympathetic to those he has left. 4 ─ Are two sympathetic spirits complementing each other or is this sympathy the result of a perfect identity? The sympathy that attracts one Spirit to another results from the perfect agreement of their inclinations and their instincts. If one were to complete the other, it would lose its individuality.”

These are reduced reflections on the subject. And what are yours? What texts do you know that could expand our studies? Would you like to study with us?!

Study sources:

Recently, an alleged psychographed letter from the director of Chapecoense appeared. The subject is tiresomely repetitive: whenever a tragedy occurs, whether individual or in a group, which draws the attention of society, a supposed psychographic appears that, due to the lack of care of the Spiritist Movement, no accident come repeat the false ideas linked to the dogmas of falling into sin and paying debts, karma, punishment, law of return, etc., already far surpassed by the spiritist science developed by the studies of Allan Kardec.

See an excerpt from supposed psychography:

“What appears to be injustice, when seen from above, all ideas and concepts about the divine are rethought, redone, put to the test, in remaking. First, I want you to know that nothing happens by chance. There are no victims in the Universe. We reap what we sow. I learn here that this is the universal and unalterable law, (…) the law of action and reaction […] We were together in other lives and we caused several air disasters during the wars. And divine good justice called us to right!.

We never tire of highlighting how false this idea is, as we have already covered in length more than once ((refer to the articles “Law of action and reaction, law of return, karma: why do we suffer, according to Spiritism?“, “Karma (or karma), punishment, sin and punishment: how Kardec approached all this in A Genesis“, “Spiritism in the face of wars“)).

We will not repeat what we have already said in the cited articles. We will just remember: be careful, spiritists, because the spirits deceive the unsuspecting, the majority of mediums and workers who do not study the Spiritist Doctrine. To these, they reproduce communications full of false concepts, with a single objective: to keep the minds that blindly accept them away from true spiritist morality, which is autonomous and which is guided by the principle of successive progress.

These are ideas repeated by “teachers” of Spiritism, with channels and groups filled with hundreds of thousands of people, and which could do enormous good for themselves and society, but which choose to blindfold their eyes and cover their ears to the necessary study, because they believe they already know everything, since they are even “teaching” others.

They are, in fact, individuals who do not think about the great harm they do to Spiritism and the disrespect to these families, judging deceased loved ones, when they are told “criminals of the past“".

Divine Justice is not guided by collecting debts, but by allowing all spirits to reach their destination, which is relative perfection, by self effort, conscious and autonomous. Therefore, supposed psychographics like this supposed psychographed letter from the Chapecoense director can only be one of three things:

• Fruits of an obsessive Spirit to which the medium surrenders;
• Fruits of an inferior Spirit, with almost no ability to understand the spiritist world and attached to old religious ideas;
• Fruits of the medium's own opinion.

In any case, the supposed psychographics must be ever analyzed by other people, knowledgeable about Spiritism, and only made public when verified as important and rational for the general interest.

O Study Group The Legacy of Allan Kardec repudiates this type of inconsequential act, which increasingly distances Spiritism from those who, judging by what they see reproduced by the Spiritist Movement, absent from studies, do not conform with such nonsense and with the absence of reason and charity in the Doctrine that says to excel in these two fundamental principles.