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We would like to address this very important point, since today many rise up to condemn mediumship in the home, as if, outside the Spiritist center, we did not have adequate protection. This is a great myth, created by a lack of study of Spiritist science, contained in Kardec's 23 works, as we will demonstrate below.
To debunk this myth, I will refer to two important articles from the Spiritist Review, from which I have taken the following excerpts, this being the first:
Let us not forget one of the most honorable mentions of the Spiritist group in Douai, which we visited in passing, and a particular expression of gratitude for the welcome they extended to us there. It is a family group, where the evangelical Spiritist Doctrine is practiced in all its purity. There reigns the most perfect harmony, reciprocal benevolence, charity in thought, word and deed; there one breathes an atmosphere of patriarchal fraternity, free from harmful effluvia, where good Spirits must be as pleased as men. The communications there also reflect the influence of the sympathetic environment. It owes to its homogeneity and scrupulous care in admissions the fact that it has never been disturbed by dissensions and difficulties that others have had to suffer. This is because all who are part of it are Spiritists at heart and none seek to make their personality prevail. The mediums there are relatively very numerous; all consider themselves simple instruments of Providence; They have no pride or personal ambitions and humbly submit, without feeling hurt, to the judgment of the communications they receive, ready to destroy them if they are considered bad.
(Kardec, Allan. Spiritism in Belgium. Spiritist Review, October 1864)
And this, the second one:
The life of this pious family is a truly edifying spectacle. Nourished by spiritualist ideas, these children do not consider themselves separate from their father. For them, he is always present. They fear committing the slightest action that might displease him. One night a week, and sometimes more, is devoted to talking with him. However, there are the necessities of life that must be provided for, as the family is not wealthy. That is why a specific day is set aside for these pious conversations, always eagerly awaited. Often the little one asks: "Is Daddy coming today?" This day unfolds with family conversations and instructions tailored to their intelligence, sometimes childish, sometimes serious and sublime. These are pieces of advice given regarding small mischiefs that he points out. If he offers praise, he also does not spare criticism, and the guilty child lowers their eyes, as if their father were before them; they ask for forgiveness, which is sometimes only granted after a few weeks of trial. His sentence is awaited with feverish anxiety. Then, what joy, when the father says:
“"I'm happy with you!" However, the most terrible sentence is: "I won't be coming next week."”
(Kardec, Allan. The Home of a Spiritist Family. Spiritist Review, September 1859)
As you can see, Kardec stimulated Serious mediumship in the home. These are just two quite compelling examples among many we could give in this regard. Spirits are always around us, wherever we are, and it is our sincere intentions, in harmony with other participants – even at a distance – along with the critical examination of any and all communication, that provide security to the mediumistic meeting.
Mediumship practiced in this way is what allowed Kardec to have more than thousand groups He was in contact with the Parisian Society for Spiritualist Studies, sending, by letter, records of his mediumistic dialogues. This was lost after Kardec's death and, today, a large part of spiritualist centers are immersed in total ignorance of the doctrine and the fundamental principles of this science, becoming a space for mystifications, fascinations and obsessions.
What Kardec desired, as recorded in "Transitory Constitution of Spiritism," in the Spiritist Review of December 1868, is what we propose today: serious, harmonious groups everywhere, knowledgeable about the Spiritist doctrine, resuming dialogue with the Spirits, questioning, examining, and ultimately collaborating with each other through central groupings of their representatives, comparing the material developed in the groups. This is the future that Spiritism demands, and we hope that, with each passing day, we can inspire more people with this purpose, which, however, was born from knowledge of Kardec's work and the facts surrounding the adulterations. The essential bibliography on all this can be consulted on our website – Allan Kardec's Legacy Study Group.
A word to misinformedTo say that Kardec's time was different from ours, as if we had a "psychosphere" today that didn't exist in the codifier's time, is a complete lack of knowledge about historical facts, which we recommend they seek to understand.
On May 5th, 2026, we were holding our weekly mediumistic meeting, conducted online in a closed room where each participant connected from a different part of Brazil. We were concluding a communication with another Spirit, through another medium, in which we touched upon prominent figures of our Doctrine, when we noticed the other medium, Ms. X., exhibiting a certain body language. different from normal. Passing the microphone to her, he began a communication in a firm tone, a deeper and more austere voice, which was transcribed and presented below:
Dear brothers and sisters of this doctrine, which brings us comfort and shows us the truth, this removes the veil that covers the spiritual world.
I believed the struggle would be less difficult after my departure, but everything proved otherwise. However, I know that God, our Father, provides everyone with the necessary tools for justice to prevail in due time.
I have been following you for a long time. I have been eagerly awaiting this moment of connection to convey my gratitude for the efforts you are making to ensure that the doctrine continues to be what it should always have been.
The battles fought while I was among you continue. There isn't a single moment when I wonder if I truly did enough, but I also know that the right time would come, and so it has come to show us that the truth doesn't stay hidden forever.
I consider it a just fight, in which you and the other interested groups will be able to overcome all the barriers that stand in your way.
At this moment, I can feel more at ease. I can also tell you that there will always be those who throw stones, but everyone has their own window of glass, and the facts have proven which side holds the truth.
Teresa has already informed them. Regarding some procedures that we have adopted here and that we will continue to insist on until everything becomes a firm body, a doctrinal body, without loopholes for attacks and false promises.
The spiritual world is always in motion. What we lacked, and now possess, are the tools to fulfill God's designs.
Hypolite Leon Denizard Rivail (Allan Kardec) (Note: The Spirit did not sign any name. We we realize that it was about him, based on his words and the widespread feeling that overcame us. After the meeting ended, another medium said that it was intuitively felt that we should put it that way.
Paul
I can only begin by apologizing for my emotion, because we can only express our gratitude for the kindness and charity shown to us.
(I was really very emotional, from the moment I realized who it was)
Kardec
You may think that everything I've said is repetitive. You may even think it's the influence of the thoughts of the person I'm using at this moment. But rest assured that I wouldn't be here if it weren't for the effort you've made in support of everything I fought for, everything I believed in.
And rest assured that, in this fight, I will be with you, along with all the others who have accompanied me throughout my journey.
Paul
I would like some general guidance on our efforts. Sometimes I'm afraid of being too harsh, sometimes I'm afraid of simply, as we say here, "blocking people," so that those who don't understand this purpose and just want to get in the way, we simply leave them aside so they don't hinder us, but I don't know if that's the best way.
Kardec
Use your intelligence, use logic. To refute those who are naturally skeptical, convinced of nothing, convinced of the lies they have absorbed? There's no need to waste time on that kind of situation.
Always refute any contradiction with the logic of the spiritual world. Those who spread lies must be fought against. The others, in due time, will find their own answers.
Ari
You've been communicating, from what we've observed, in other groups. Which one should we trust? How do we do that?
Kardec
Compare, analyze. The vocabulary today is different, it's simpler than in my time. The content is more important than the form, I know you all know that. Look for the similarity, that will solve the problem.
Ari
If anyone shows any sign of going astray, should we ignore them for a while? It's difficult because people always slip up somewhere. So I don't know if you understand me… So we distance ourselves. Is that right, or should we give them a chance?
Kardec
Keep the communications that are equal in content and doctrinal depth. Discard everything else, anything that contradicts the spiritual world or my own words during my life.
Mr. Aja
It's a pleasure to be able to talk with you. In other words, what matters is what the doctrine says. Anything beyond that is opinion.
Kardec
Opinions are just assumptions. Ask the same questions to other mediumistic groups. The foundation has been given to you; you just need to follow it to understand the correct path to understanding.
Ari
If we adapt your method to modern times, will that be viable? For Spiritist science to be more widely recognized as a science.
Kardec
Beware of deviations from the adaptations.
Mr. Aja
Is the continuation of the Spiritist magazine viable today?
Kardec
I would say yes, my brother. Because in it, the experiments we conducted kept the spirits alert, bringing more information and clarification than vast novels found on bookshelves today, without having been placed under the agreement of the teachings of the spirits.
Nothing should be done lightly. And unfortunately, there are many who seek the spotlight of the big stages, believing that in doing so they are spreading what is right. They are not concerned with the veracity of what they publish, they are not concerned with the spiritual world, as we, in our daily work, did while incarnate.
Paul
I would like to ask for help once again. I was even a little impressed by the previous communication from Brother Karlsten.
Kardec
You are well taken care of. Listen carefully to the advice given to you. Do not neglect your health. The physical body is an important instrument for everything to unfold according to your plan. You are free to make your own choices, but you committed yourselves, when you were here, to assisting us in this continuity. Seek your physical health. Seek your spiritual health. Maintain the necessary balance.
Paul
Thank you. I would appreciate some general guidance for friends and partner groups.
Kardec
They all form a great link of forces fighting for the same ideal, some with more ease, others with more grace, but all walking together. They will bring the necessary balance so that our work will not have been in vain.
Be aware that opposing forces will arise, as they always have. Willpower alone is not enough; one must have faith and hope, believe in what one does, know how to separate the wheat from the chaff, and consolidate this work through the union of ideas, never neglecting the virtue of humility and love for those who throw stones at us and try to discredit us.
I leave you with my gratitude for the work you are doing. However small you may think it is, it will grow and bear fruit.
Ari
Should we make this information public, or should we keep it to ourselves and act on it later?
Kardec
Consider the consequences. They know they will suffer attacks, they know they will have opponents. They will say that the medium interfered, that the words were generalized, ideas without depth. Publishing means accepting contradiction. Reflect and decide.
Paul
Thank you so much, thank you. Thank you so much, Master Jesus!
During this dialogue, an intuitive medium felt the urge to write and jotted down the following in his notebook:
Blessed day when light shines upon your minds.
He, the Master's envoy, speaks to you as an act of mercy and love for your efforts.
We exult and glorify the Lord of the heights, who, from the summit of supreme moral elevations, touches you at this moment.
Onward, friends! The path is difficult, but reaching the top will be crowned with blessings and joy.
Strength. Justice. Charity. Fraternity. Care.
(Erastus?)
Once communication with the Spirit of Kardec is concluded, with a complete change of tone and body posture back to his usual tone and posture, the same medium begins to communicate with the Friendly Spirit:
Brothers and sisters, I am here again, after this communication, to tell you that the light emanating from this group has transcended the immensity of the universe.
When I told you, "Be the light of God," this is what I meant.
May God the Almighty Father bless you all and all those who are part of the group, who are under our care today. Have no doubt that we often guide you not with the intention of commanding you, but of keeping you always very close and aware of the truth.
At this moment, I wish that God's light may illuminate you all and that you may continue to be God's light, in this world and beyond.
Notes:
We made the decision to publish this very important communication because we cannot claim exclusive ownership of it, and because, at this point in our lives, we are certain that it does not affect our vanity. We are not proud of it, but simply accept with emotion and joy this gesture of charity towards our small and meager efforts.
This communication, moreover, is not just for us, but for all those who join us in our most sincere intentions: the recovery of the Promised Comforter, erased by more than a century of distortions and adulterations.
We know we will receive criticism. We will know how to listen to constructive criticism. As for the rest, silence will suffice, especially when it comes from those who don't... they dared To spend time and resources on the necessary learning of Spiritist science, according to the works of Kardec.
As for the jealous, we will only say not to nurture those feelings that debase the heart. The one who communicated with us today—a communication we waited almost two years to be able to receive—can communicate anywhere else where there is a serious and elevated purpose. We can only be grateful.
Do you have a mediumistic group and would you like to get in touch with us so that, together, we can begin to form a network to carry out comparative testing? Then, contact!
Under the title "INSTRUCTIONS FROM ALLAN KARDEC TO THE SPIRITISTS OF BRAZIL," in the book "Prayer According to the Gospel," we find a communication from a Spirit who presents himself, within the Sayão group—a Roustainguist group that took over the FEB (Brazilian Spiritist Federation) and diverted the Brazilian Spiritist Movement—under the name of Allan Kardec. Let us analyze this communication, making observations and proposing questions that could have put this mystifying Spirit in his place:
Instructions from Allan Kardec to the Spiritists of Brazil
I — EXHORTATION TO STUDY, CHARITY, AND UNIFICATION
Peace and love be with you.
May we once again, united by the bonds of brotherhood, study this doctrine of peace and love, of justice and hope, thanks to which we will find the narrow gate of future salvation—the indefinite and immortal joy for our humble souls.Before addressing the points that constitute the objective of my statement, I must ask all of you who are listening to me—all of you spiritualists to whom I speak at this moment—to forgive me if, by chance, in the expression of my thoughts, you find something that offends you, some thorn that might wound the sensitivity of your heart.
The fulfillment of duty compels us to use frank, even blunt, language. That is why each of us has an individual and collective responsibility, and to uphold it, we resort to all means available to us, often without considering the limitations of our intelligence, which prevent us from expressing what we feel without frequently hurting the hearts of friends, for whom we only wish peace, love, and the sweetness of charity.
Certain that you will hear my plea; certain that, in speaking to spiritualists, I am speaking to a group of men full of benevolence, I have begun my small work, whose sole purpose is to release myself from serious commitments I have made to our Creator and Father!
Always compassionate and good, turning his merciful eyes to humanity enslaved by the errors and passions of the world, God makes the words of Christ a truth, and sends the Comforter—the Spirit of Truth—to speak openly of messianic revelation to that same forgotten Humanity, He who was led through the streets of bitterness, under the weight of the iniquities and ingratitude of men!
The way Jesus is spoken of is entirely devotional, emotional, without any trace of Kardec's careful terminology. Kardec constantly distinguishes the historical Christ-man from the function of "model and guide," analyzes moral teachings, and avoids this type of dramatic and sentimental portrayal as an argument. Here, Jesus is used as an affective trigger to legitimize the discourse that follows.
Spiritism was NEVER messianic, as it is a science, built using the methodology always explained by Kardec, with the collaboration of thousands of people spread throughout the world. The term "messianic" was how the task was viewed. mystic by Jean-Baptiste Roustaing. Kardec says, in "Spiritism in its Simplest Expression":
“"The first revelation was personified in Moses, the second in Christ, The third one does not have it in any individual.. The first two were individual., the third press conference; There you go. essential character of great importance. It is collective in the sense that it is not made or given as a privilege to any one person: consequently, no one can claim to be its exclusive prophet.; It was spread simultaneously across the Earth to millions of people of all ages and conditions, from the lowest to the highest on the scale, according to this prediction recorded by the author of the Acts of the Apostles: “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.” (Acts 2:17-18). It did not originate from any special cult, in order to one day serve as a connecting point for all.
Some questions that could have put this Spirit in its proper place:
As the centuries passed and the human spirit developed intellectually, God, in his wisdom, deemed that the time had come to invite mankind to meditate on the Gospel—a precious book of divine truths—which until then had been obscured by its literal meaning, due to the deficiency of human perception in understanding it spiritually.
Everywhere light has been shed; the promised Comforter has been revealed to Humanity, and peoples—according to their moral and intellectual preparedness—have received important missions aimed at accelerating the triumphant march of the Good News!
All were called: the Comforter did not fail to appear in any corner of the Earth in the name of that God of mercy, who does not desire the death of the sinner—nor the extermination of the ungrateful—but rather wishes to see them redeemed from the excesses of the flesh, from the obsession of instincts.
Therefore, this piece of land, which you call Brazil, was also given the Revelation of the Revelation, ...by establishing, before incarnating, commitments to your Spirits from which you have not yet been released. And forgive me for saying so: you have indeed delayed the fulfillment of these commitments and of serious duties, driven by feelings that are not appropriate to scrutinize now.
Here there is a direct and unequivocal reference to Roustaing's Gospels, and not to spiritist science:“The Spirits of the Lord come to bring to mankind the new revelation, which you may call, as we have already told you, "revelation of the revelation," and, through it, to enlighten and develop intelligences, to purify hearts in the crucible of science, charity, and love.”(Roustaing, OQE)
There is another doctrinal deviation here: the idea of a privileged national mission (“this piece of land… was also given the Revelation of the Revelation,” embodying special “commitments”). Kardec admits that peoples can have historical missions, but always with great prudence, without investing any country with a sacred role. The use of “Revelation of the Revelation” + Brazil is the ideological matrix of the entire myth subsequently reinforced in Brazil, Heart of the World, Homeland of the Gospel. It is a nationalist spiritualism that is not based on Kardecian methodology, but is functional in building a center of religious power in Brazil.
Questions to help restore the Spirit to its proper place:
Ismael, your Guide, taking on the responsibility of leading you to the great temple of love and human fraternity, raised his banner, inscribed upon it — God, Christ, and Charity. Strong in dedication, animated by the mercy of God, which never fails the workers, his holy and evangelical voice echoed in all hearts, seeking to draw them into a single group where, united, they would have the strength of lions and the gentleness of doves; where, united, they could confront the full weight of human iniquities; where, bound by a single sentiment — that of love — they could worship the Father in Spirit and Truth; where the great wall of faith would rise, against which all the weapons of the enemies of Light would break; where, finally, a great dike could be formed against the tempestuous wave of passions, crimes, and vices that overwhelm all of Humanity!
In Kardec's philosophy, unity is... doctrinal and methodological, never organic and institutional under a single center. He explicitly rejects the idea of a "spiritualist pope" and centralized leadership. The discourse here is different: everyone should converge towards... a unique grouping, under the banner of Ishmael. It is the proposal for unification through submission to a “sacred” pole, precisely the path that Kardec rejects:
“"It is therefore better to have in a city one hundred groups of ten to twenty followers, in which none claims supremacy over the others, than a single society that unites them all. This fragmentation can in no way harm the unity of principles, provided that the banner is one and all are directed towards the same end" – Kardec, VE
This group was formed; Ishmael's voice was felt in hearts. But, like seeds sown on rocky ground, they did not find good soil for their roots, and when that good angel—that Messenger of God—thought he had within him friends and brothers capable of helping him in his great, holy, and good task, the seeds withered in the fire of passions, becoming embedded in the rock, despite the dew of divine mercy constantly bathing them for their revitalization.
There, where humility should have pitched its tent, pride erected its stronghold; there, where love should have risen, sublime and splendid, right up to Christ, indifference dug furrows, justice was called injustice, and brotherhood—dissension!
But should the gratitude and goodwill of others be sacrificed because of the ingratitude of some?
Should the humility of the disciple, perfectly aware of his duties, be sacrificed because of the pride of those who have already proclaimed themselves masters in their ignorance? No!
Thus, when the enemies of Light — when the spirit of darkness I considered the flag of Ishmael, symbol of, to be shattered. divine trinity; when the wicked voice already resounded in Space, glorifying the kingdom of darkness And cursing the name of the Martyr of Calvary, he took up his banner and had a small tent erected bearing the name — Fraternity!
A strongly mystical and even esoteric language, crowned with ideas contrary to Spiritism, with strong religious conceptions, contrary to what is shown in Heaven and Hell (Editora Mundo Maior – unadulterated edition).
Here, a narrative typical of a sectarian group is constructed:
The psychological effect is clear: to legitimize a specific institution (the "Fraternity" group) as only faithful guardian of the divine plan, ...the "faithful remnant" surrounded by darkness. This is completely foreign to the way Kardec deals with societies and groups: he always relativizes, warns against local fascination, and subjects any group to the scrutiny of the whole of Spirits and reason, never sacralizing it.
This was, without a doubt, the point to which all the scattered forces should converge—all those who did not receive the seed of the pebble.
Certain that chance is a meaningless word, and witnesses to the events that led to the raising of this tent, all spiritualists had a sacred duty to come here and gather—to hear the sacred word from the good Guide Ishmael — The only one who directs the propaganda of the Doctrine in this part of the planet and the only one who has the responsibility for its progress and development..
Several conceptions contrary to Spiritism. There is no sacred word when it comes to Spirits, no matter what name they present themselves by: there are ideas and conceptions that must be analyzed in the light of reason. Ismael is a mystifying Spirit – perhaps the very one who writes this message – and one of the most intelligent (and, for that very reason, one of the most dangerous to the unwary). Note the word "unique" (which directs the propaganda of the Doctrine in this part of the planet and which is responsible for its progress and development), which is so absurdly false, since Spirits do not act alone, much less those who incite humanity to good. This idea is just another way to keep believers in their word in obsessive fascination.
From a Kardecian Spiritist point of view, this paragraph is a Red flag of fascination.:
Kardec insists that:
Here the text calls for exactly the opposite: critical renunciation in favor of the "sacred word" of a "single guide".
Questions that would have put the Spirit back in its proper place:
But, unfortunately, my friends, you have not yet been able to grasp the great significance of the word — Fraternity!
It's not a term, it's a fact; it's not an empty word, it's a feeling, without which you will always find yourselves too weak for this struggle that you yourselves cannot measure, such is its extraordinary magnitude!
Ishmael has his Temple, and upon it his banner — God, Christ, and Charity! Ishmael has his little tent, where he seeks to gather all his brothers — all those who have heard his word and accepted it as true: and it is called Fraternity!
Another anti-Spiritist point (in the Kardecian sense):
I ask you: Do you belong to the Fraternity? Do you work towards the construction of this Temple whose motto is: God, Christ, and Charity?
How, and in what way?
My friends! I may be unfair to you in what I am about to say: your work, done entirely according to—not the Doctrine—but according to what exclusively interests your feelings, cannot bear good fruit. This work, without regime, without discipline, can only, according to the doctrine you have embraced, bring thorns that tear your souls, poignant pains to your Spirits, because, by distorting the principles on which it rests, you give constant and fatal entry to that which, finding you divided by selfishness, pride, and vanity, will easily overwhelm you with the full weight of its iniquity.
It's almost comical, given the level of hypocrisy of this Spirit. If these words were applied to all those who do not study Spiritism where it truly exists – in Kardec's works – they would be absolutely justified… But this Spirit knows the ground he treads on well, which causes the central idea to be reversed as he speaks of himself.
However, would the same thing happen if you were united? Do you believe in the efficiency of a large army led by several generals, each with their own system, their own method of operation, and with divergent points of view? Never! Under those conditions you will only find defeat, because—note well—what you cannot do with the Gospel: unite yourselves for the love of good, your enemies do, uniting themselves for the love of evil!
They do not follow diverse guidelines, nor do they pursue diverse objectives; everything converges on the Spiritist Doctrine — Revelation of the Revelation — which does not suit them and which they need to destroy, for which they employ all their intelligence, all their love of evil, submitting themselves to a single direction!
New reference ridiculous to Roustaing's work. The pattern here is of millennialist victimhoodThe doctrine (actually, the Roustaingist reading under Ismael) is a "Revelation of the Revelation" persecuted by "enemies of the Light" who unite "out of love for evil." This type of Manichean dichotomy is foreign to Kardec, who has a much more nuanced view of Spirits and men. He does not speak of "enemies of Spiritism" organized in a single evil front; he speaks of ignorance, interests, bad influences, but always recommending calm, patience, discernment—never this climate of cosmic war around a specific temple.
The struggle grows daily, for the will of God, initiating His creatures into the mysteries of the afterlife, becomes ever more evident. However, given your Spirits' precarious state in the face of the Doctrine, as I have just described, I ask: — With what element do they, your Spirits, rely on in the daunting task they are about to undertake, filled with responsibility?
In what corner of the Earth does the great tabernacle already stand where you will raise your thoughts; in what corner of the Earth have you built the great wall against which the weapons of your adversaries will be broken?
Is it possible that, like the five foolish virgins, you have completely lost sight of your peace? Should you count on the others, who do not sleep and who anxiously await the coming of their Lord?
But if that is so, how can we make use of the lessons that are constantly given to you in order to make your vigilance a truth and your prayer a holiness?
If that's the case, where are the fruits of that fruitful daily labor of your friends from beyond the grave?
Have your archives, filled with communications, perhaps rotted away, eaten away by moths—touched by mold?
Where, I ask again, is the security of your faith, the stability of your belief, if, having a single doctrine for strong and unwavering support, you subdivide it, multiply it according to the whims of your individualities, without considering the collective that could give you strength, if you constituted a homogeneous element, perfectly prepared by those in charge of revelation?
But where is the advantage of subdivisions? Where is the real interest for the Doctrine and its development, in the dispersion you make of your great whole, thus already giving a terrible example to the uninitiated, since you preach fraternity and yet divide yourselves, full of dissension?
Where are the advantages of such a course of action? Are they in the diversity of names you give to the groups? Why is that? Is it because this or that group has received a greater gift from the divine patrimony? Is it because it suits the propaganda you are promoting?
Here, he is merely paving the way, with despicable ideas, so that he may later come up with the solution to the "division".
But for propaganda, we need its building blocks. I ask: — where is the school for mediums? Does it exist?
Do those men who are willing to study the mysteries of the Creator with you, preparing their Spirits for the resurgence of the afterlife, perhaps find in you disciplined instruments—mediums perfectly aware of the important role they play in the human family and filled with that seriousness which gives an idea of the greatness of our Doctrine?
Or is your propaganda limited solely to talking about Spiritism? Or are your individual and collective duties and responsibilities limited to making a fool of those who observe you, judging you to be crazy and visionaries?
My friends! I know how painful all this is that I tell you, for each of my thoughts is a pain that deeply affects my spirit. I know that your consciences perfectly feel the full weight of the truths I expose to you. But, as I told you at the beginning: — we have responsibilities and commitments undertaken, from which we seek to free ourselves by all means at our disposal!
If my mission on Earth is not yet complete; if I still deserve from the Lord the grace to come and clarify the doctrine that was revealed to me there, giving you new knowledge compatible with the development of your intelligences; if I see that each passing day of your existence—illuminated by the sublime light of revelation, without you producing work worthy of the grace granted to you—is a cause of scandal for your own consciences; I must use this blunt language of a friend, so that you, truly aware of your duties as Christians and Spiritists, may unite in a great fraternal group, where—strengthened by mutual support and the protection of the good—you may face the extraordinary work that you must accomplish for the emancipation of your Spirits, work that will undoubtedly cause a great revolution in Humanity, not only in the areas of Science and Religion, but also in customs!
I tell you once and for all, my friends: — Your work, your labors cannot remain within the narrow confines of goodwill and propaganda, without the elementary means indicated by the simplest reason.
It is completely irrelevant to refer you to the words of Jesus Christ when he said that—light was not made to be put under a bushel. It is irrelevant and has no application, because you do not possess your own light!
Create light through your efforts; illuminate your whole being with the sweet clarity of virtues; discipline yourselves through good morals in the Temple of Ishmael, a temple where God is worshipped, Christ is venerated, and Charity is cultivated. Then, yes; distribute the light, it belongs to you!
The phrase means, in practice:
It is a mechanism of controlThe criterion for the authenticity of doctrine (reason, universality, method) is shifted to the criterion of belonging to the “right” temple”. This is a denial of the principle of the universality of Spiritist revelation.
And it belongs to you, because it is a sacred product of your own effort, a brilliant achievement of your Spirit — engaged in the sublime struggles of Truth.
Outside of these terms, you may produce works that intoxicate the eye, but never works that speak sincerely to the heart. You may produce strong emotions, which is why many gladly indulge in the worship of the marvelous; however, they will never leave the gentle impressions of Truth vibrating the strings of divine love in the great human heart.
Outside of this orthodox convention, it is possible that plants may grow in your groups, but it is also quite possible that their fruits will be quite bitter, quite poisonous, determining, contrary to what should happen, the moral death of your Spirit — the destruction, from the very foundation, of your Temple of work!
If the Gospel does not truly become a shield in your spirits, who will be able to help you, since Revelation tends to absorb all consciences, emancipating your century? If the Gospel in your hands only serves as profane books, which delight the soul and enchant the mind, who will be able to help you at the moment of this planetary revolution that is already being felt, which will give dominion of the Earth to the good, prepared for its development, which will cause the transmigration of the obsessed and hardened to the world that is proper to them?
Kardec does indeed speak of Earth's transition from a world of expiation to a world of regeneration, and of the migration of refractory Spirits to less advanced worlds. But:
Here, the same general idea (transition, migration) is appropriate as rhetorical device of urgency Serving the Temple of Ishmael: if you don't align yourself with the Brotherhood, with this "extraordinary work," you risk being among the "transmigrated.".
What will become of you—who will be able to help you—if the lamp of your spirit lacks the element of light with which you can see the unexpected arrival of Christ, bearing witness to the value of the good and the moral weakness of the wicked and the ungrateful?
If you have been called to the wedding feast of the Son of your King, why do your spirits not take on the garments worthy of the banquet, exchanging with us the toast of love and charity for the fellowship of Christ with his people?
If everything is ready, if only the guests are missing, why do you give up your place to the lame and crippled who, though last, will be first at the abundant table of divine charity?
The evangelical parable is used in a way exclusivist and invertedThose who don't enter the "tent" lose their place; the "lame and crippled" (those outside) will occupy it. The subtext is: Don't lose the privilege. of being in the “right” group (Fraternity under Ismael). In Kardec, the same parable serves to show that the “first” (privileged, instructed, orthodox) can be the last, but always in a moral sense, never institutional (“entering the temple of such a guide”).
Have these points from the Gospel of Jesus Christ, despite the Revelation, not yet provoked your meditation?
This echo that reverberates throughout the atmosphere of your planet, saying — The times have come! — is it a mockery from God's messengers, intended to terrify your spirits?
Is it possible for us to prepare for the times to come, living amidst dissension and struggle, as if we did not constitute a single family, guided by a single doctrine to govern our actions and feelings?
Is it possible for us to prepare for the times to come by constantly highlighting scandal, presenting ourselves to men as ambitious individuals who do not hesitate to seize even divine things for the pleasure of the flesh and the satisfaction of worldly passions?
But it would simply be an obsession of the Spirit—to pretend to be freed from one's commitments and to enter the kingdom of God covered in these human passions and miseries!
This would be tantamount to not believing in the very thing you claim to believe in; it would be mocking your Creator who, while not demanding sacrifice from you, asks that you not turn His house of prayer into a den of thieves!
My friends! Without charity there is no salvation — without brotherhood there can be no unity.
Unite, therefore, through brotherhood, under the watchful eye of good Ishmael, O Lord, your Guide and Protector. Save yourselves through Charity, distributing good everywhere, indiscriminately, without hidden thoughts, to those who ask you for at least a moral testimony of your faith, which may compel them to respect in you the well-intentioned and truly Christian individual.
The sentence encapsulates the ideological core of the text:
Kardec accepts the idea of individual and collective guardian spirits, but Never transforms them into regulatory authority Regarding doctrine: Protection is intimate, moral, and silent; it does not translate into exclusive revelations, banners, temples bearing the name of the Spirit, nor into a monopoly of direction.
Questions:
Regarding the propaganda you seek to carry out, solely to attract a greater number of followers to your fold, I will say—if the easiest means you have found are the healing of your obsessed brothers, home visits, and the expansion of fluids—then you have a modest task for your meditation and study.
And, reading and understanding, call upon me whenever you wish to hear my word, and I will come to clarify the points you find doubtful—I will come, in new terms if necessary, to show you that this aspect which seems easy for the propagation of the Doctrine—is the greatest obstacle thrown in your path—it is the stone placed at the wheels of your triumphant chariot—it will ultimately be the cause of your disastrous fall, if you do not know how to guide yourselves with the discernment required of those who engage in such a great cause.
Typical closing of a spirit that proposes itself as permanent oracle. In terms of Spiritist criticism:
In the Kardecian method, a serious Spirit:
Here the opposite occurs.
May God grant that the spiritualists to whom I speak, those men who have been given the grace to know in spirit and truth the Doctrine of Christ, have the goodwill to understand me—the goodwill to see in my words only the interest of the love I dedicate to them.
Allan Kardec
The entire text shifts Spiritism away from philosophical-moral science of collective revelation for a messianic religious system centered on:
Several passages illustrate exactly what Kardec describes as signs of mystification and fascinationA spirit that declares itself unique, that demands obedience, that sacralizes its own word, that places itself at the center of revelation in a region of the planet.
Points that are partially true (need for study, discipline, seriousness in mediumship, danger of dispersion) are used as hook to legitimize the sectarian solution: centralization under Ishmael and under the "Brotherhood".
The rhetoric is strongly religious, emotional, with millenarian traits, in contrast to Kardec's rational, analytical, and methodical style. Even when addressing themes dear to Spiritism (planetary transition, migration of Spirits, importance of the Gospel), it does so within a specific framework. confessional, no scientific-philosophical.
The book in question – Prayer According to the Gospel, attributed to the spirit of Allan Kardec – ends as follows:
The House of Ishmael
The Brazilian Spiritist Federation is a civil society. religious, educational, cultural and philanthropic, endowed with legal personality and recognized as a Federal, State (RJ) and Federal District (DF) Public Utility, according to the following decrees: nº 47.695/1960, nº 4.765/1934 and nº 7.399/1983, respectively.Its purpose and objectives are:
– the theoretical and practical study of Spiritism;
– the observance and dissemination of its teachings;
– the practice of spiritual, moral and material charity;
– and, finally, the integration of the Spiritist Societies of Brazil into its organization.It is the responsibility of its National Federative Council to develop, expand, and coordinate the plans of the Federative Organization, aiming to achieve complete harmony of thought, as well as unity of program and action.
The Brazilian [non-]Spiritist Federation, in an incredibly hypocritical manner, still proudly displays the title of "House of Ishmael." Truly, this mystifying Spirit has made its home in this "Vatican" of the Brazilian [non-]Spiritist Movement. It declares itself a religious civil society, causing a deviation from the purpose of Spiritism and, with great hypocrisy, claims to observe the dissemination of its teachings, while in practice it has spent the last few years... 130 years gradually contradicting them. The reason for this article, incidentally, is due to the recent publication of a video on the FEB Editora account, spreading the false idea that the communication analyzed above was from Kardec, inciting unification, a project pursued by the Brazilian Spiritualist Vatican (aka FEB) since approximately 1890 (as we have already demonstrated in...). article about the deviations of the FEB).
It is up to all True Spiritists defend the truth about Spiritism and demonstrate it. all These deviations – the attempt to replace the Promised Comforter with a religious, dogmatic, ridiculous, and anti-doctrinal version!
Spiritism was not born to be just another religion constrained by dogma or a closed sect. When Allan Kardec codified the doctrine in the 19th century, he established it as a... philosophical science with moral consequences. Its foundation was Rational Spiritualism—an avant-garde movement that replaced blind faith with reasoned faith and crude materialism with a scientific understanding of the soul. The goal was clear and ambitious: to promote a moral revolution and the social renewal of humanity, based on the absolute freedom and intellectual autonomy of the individual.
However, history reveals that this light of reason was deliberately obscured. Kardec, foreseeing that his work would be subject to distortions, left rigorous archives so that the truth could be recovered. What followed his death in 1869 was not the natural evolution of his thought, but a true institutional coup.
Immediately after Kardec's death, the Spiritist movement in France was invaded by unscrupulous interests. The Parisian Society for Spiritist Studies was marginalized and... Spiritist Magazine It fell into the hands of those who, although feigning friendship, worked to distort the work.
The most serious crime was... systematic adulteration of fundamental books. Official documents prove that the fifth edition of “"Genesis, Miracles, and Predictions according to Spiritism"” (1872) underwent more than one hundred modifications. Vital concepts, such as the progressive conquest of free will, were erased to make way for mystical ideas, such as the notion of a fluidic body for Jesus. Several parts of the work “Heaven and Hell” They were also manipulated to invert the understanding of divine justice.
These changes were not editorial errors, but maneuvers orchestrated by the Sociedade Anônima da Caixa Geral e Central do Espiritismo (São Paulo State Limited Company), which transformed the dissemination of knowledge into a lucrative business. The influence of Jean-Baptiste Roustaing was decisive in this process. By proposing Spiritism as a formal religion, with reincarnation seen as "divine punishment," Roustaing moved in the opposite direction to everything Kardec preached. Only the heroic resistance of figures like Amélie Boudet, Léon Denis, and Gabriel Delanne prevented the flame of doctrinal integrity from being completely extinguished in France.
Unfortunately, while Roustainguism was losing strength in Europe, it found fertile ground in Brazil. The deep Catholic heritage and the lack of a systematized critical thought made the Brazilian population vulnerable to a "sweetened" Spiritism, which mixed Kardec's reason with the dogmas of the Old World.
The Brazilian Spiritist Federation (FEB), although founded with progressive ideals in 1884, ended up succumbing to this influence. In 1902, Roustaing's work was preferred to... “"The Gospel According to Spiritism"”, under the false promise of being a "complete revelation." Even the magazine Reformer, once secular and free-thinking, has become a vehicle for dogmatic propaganda.
In this context, Bezerra de Menezes, by aligning himself with the Roustaingist groups and asserting that "Spiritism is a religion," contributed to an intellectual regression. This view was later legitimized by psychographed works that attempted to portray Roustaing as an auxiliary missionary of Kardec—a thesis contested by rigorous scholars, such as Herculano Pires, given the evidence that originals were incinerated to erase contradictions.
In the face of this scenario of misinformation, the fundamental figure of emerges. Silvino Canuto Abreu. With the precision of a historian and the passion of a seeker of truth, Canuto Abreu dedicated his life to denouncing the dogmatic drift of the FEB (Brazilian Spiritist Federation). Through exhaustive research in France and Brazil, he recovered thousands of manuscripts and testimonies that proved the abysmal distance between the freedom proposed by Kardec and the mystical traditionalism imposed by Brazilian institutions.
His work, though silenced for decades, is key to understanding that Spiritism was hijacked by a retrograde vision. He showed us that Brazilian vulnerability occurred because we ignored the... Rational Spiritualism — the philosophical basis that, in France, protected spiritualists from dogmatism and defended secular morality and conscientious duty.
The deviation of Spiritism was not an accident, but a process of distortion that transformed a science of liberation into a sect of obedience. Today, the restoration of historical truth, driven by researchers such as Canuto Abreu and Simoni Privato Goidanich, is not merely an academic exercise, but an urgent necessity.
It's time to break free from the shackles of the past and return to... reasoned faith. Only by reclaiming the universality of the Spirits' teachings and moral autonomy can Spiritism resume its original mission: to elevate humanity intellectually and morally. The invitation has been made: let us abandon the comfort zone of dogma and rediscover the courage of reason.
1. Autonomy: The Untold Story of Spiritism
2. Lots of Light (Beaucoup de Lumière), by Berthe Fropo
3. Mesmer: The Denied Science of Animal Magnetism
4. Neither Heaven Nor Hell: The Laws of the Soul According to Spiritism
5. The Word and the Flesh: Two Analyses of Roustainguism (or just The Word and the Flesh)
7. Final Point: The Reunion of Spiritism with Allan Kardec
8. Spiritist Revolution. Allan Kardec's forgotten theory:
9. The Primacy of Kardec
When Allan Kardec published The Spirits' Book in 1857, he wasn't inaugurating a religion, but rather laying the foundations for a science of observation of spiritual phenomena, accompanied by a moral philosophy. From the outset, he was concerned not only with the Doctrine's present but also with its future continuity. Kardec knew that his work must outlive him and his time, and so he clearly outlined what Spiritism's organization should be.
Three texts are fundamental to understanding this project: the article “Organization of Spiritism” (Revista Espírita, December 1861), the article “Transitional Constitution of Spiritism” (Revista Espírita, December 1868) and the final chapters of The Book of Mediums, which deals with the constitution of Spiritist groups and societies.
Before discussing organization, Kardec established a scientific method that would govern Spiritism. This method had two guidelines:
– The universal control of the teaching of the Spirits: the truth could not be based on an isolated communication, but should be confirmed by multiple messages obtained in different places and by different mediums.
– Reason and common sense as supreme judges: any theory or revelation should be confronted with logic and the Doctrine as a whole.
This criterion would ensure the unity of principles, not through the imposition of human authorities, but through universality and comparison. It is this same spirit that will guide subsequent organizational proposals.
In The Mediums' Book (chapters XXIX and XXX), Kardec describes the importance of Spiritist groups and societies. For him, the true solidity of Spiritism would come from the multiplication of small, serious groups where study, order, and morality reigned.
He argued that it was preferable to have "one hundred groups of ten to twenty followers" in a city than a single large society, subject to vanity, disputes, and personalism. In small groups, an environment of trust, seriousness, and discipline is created, where phenomena can be rigorously observed and errors more easily corrected.
This vision already reveals Kardec's decentralizing logic: the Doctrine should not depend on a single institution or leadership, but on a network of autonomous groups spread throughout the world.
In the article "Organization of Spiritism," published in the December 1861 issue of the Spiritist Magazine, Kardec expands on this concept. He recognizes that, as Spiritism expanded, it was necessary to create a form of unity between groups.
But this union would not be achieved through centralization, but through solidarity:
— Groups should maintain their complete independence.
— The connection between them would be through the exchange of observations and results.
—Comparing the data would guarantee security against errors and mystifications.
Thus, the unity of Spiritism would not depend on a governing body, but on the communion of method and principles. This is the purpose of Spiritism Reconstitution Network.
In the article "Transitional Constitution of Spiritism," published in the December 1868 issue of the Spiritist Review, Kardec proposes a broader form of coordination. He speaks of the need for central committees, which would gather contributions from local groups and serve as liaison bodies.
These committees, however, would not have doctrinal authority. Their role would be:
— Receive, organize and disseminate group observations;
— Support the propagation and defense of the Doctrine;
— Facilitate solidarity between different regions;
— Assist in practical and administrative aspects.
Kardec even uses the expression “transitory constitution” because he knew that the organization should evolve over time, but always maintaining the fundamental principle: collective, never personal, direction.
He feared that centralization around single individuals or institutions would pave the way for deviations, fanaticism, and adulteration. Spiritism's strength lay precisely in its plurality of groups and unity of method.
Kardec was warned several times by the Spirits about the risks the Doctrine would face after his death. In several communications, he warned about "false prophets," "helping hands," and attempts to divert Spiritism from its foundations.
Unfortunately, history confirmed these fears: after 1869, we saw the emergence of adulterations, such as the modified 5th edition of Genesis, and the attempt to transform Spiritism into an institutionalized religion, with hierarchical and centralized structures (the Brazilian Spiritist Federation is the ultimate example of this attempt, unfortunately successful due to the lack of study of Kardec's work). The creation of entities that proclaimed themselves official representatives of Spiritism, ignoring the proposal for decentralization, represented a clear departure from the Kardecian project.
When you put these pieces together, what emerges is a coherent and lucid project:
— Spiritism would have no popes or priests.
— The strength of the Doctrine would be in the network of autonomous groups, dedicated to study and observation.
— Unity would be preserved through universal control of the teachings of the Spirits and through the comparison of results.
— The central committees would only be instruments of connection and support, never authorities.
— The leadership should be collective, decentralized and progressive, faithful to the Spiritist science.
The future of Spiritism, according to Kardec, would depend on the solidarity of all those who study and practice it, without any claim to monopoly or supremacy.
What Kardec desired for the future of Spiritism was an organization that reflected the very nature of the Doctrine: free, progressive, rational, and decentralized. He knew that the greatest danger came not from external attacks, but from the temptation to centralize, to impose dogmas, to replace observation with authority.
His proposal, recorded in 1861, 1868 and in The Mediums' Book, remains a safe guide: Spiritism must advance through the collaboration of everyone, everywhere, under the constant vigilance of reason and universal control.
Through a TikTok contact, a young woman living in Portugal asked for help with her case. She said she was experiencing disturbances in her home, with physical manifestations, leaving her tormented. Without gathering further details about the case, we decided to question the Spirit Friend, the Spirit who introduced himself as our group's guide, who recommended a direct conversation with the Spirit in question:
1. Evocation
A: Here I am.
2. Hello friend, welcome to our midst. First, we would like to know what we can call you?
A: You want to ask, then ask.
3. Okay, we'll ask. We'd like to understand your motivation for being there and whether you're the one causing the physical manifestations.
A: Yes, I did.
4. What is the reason?
A: The charge. I want her to remember what she did.
5. What did she do to you, was it in this present life, or in another incarnation?
A: In another one.
6. We don't want to judge you; we don't know what we would do in your position. We'd like to understand what happened.
A: She mistreated me. She knew I had difficulties. Still, she mistreated me.
7. What position did you occupy? In social terms, were you subordinate to her?
A: I was her son. She never treated me with love.
8. This must have caused you a lot of difficulty during your life.
A: Lots of beatings. Lots of humiliation.
9. Do you remember if in this previous incarnation, you, as a spirit, had chosen this environment for some reason?
A: We were supposed to have a balanced life.
10. Do you remember if you had a connection with her in the life before this life?
A: Yes. We always had problems. She promised that this time she would love me. I know the situation wasn't good, but I wasn't to blame for the choices she made. I just needed to be born, and her only responsibility was to love me so I could understand a little more about love. She neglected herself. She neglected herself... and only brought me suffering.
11. There is another spirit related to this story, acting there, isn't there?
A: Yes.
12. Do you know who he is?
A: I just know he's not good. No.
13. Don't you know him?
A: No.
14. Why do you say he is no good?
A: Because I run away from him.
15. I see. Does he have good intentions? And you didn't quite get it?
A: I don't know.
16. I want you to forgive us for any misdirected questions. […] You realize that she suffers today possibly because of these choices she made due to these trends.
A: I understand the suffering. But she deserves it.
17. She suffers the consequences of her choices. But are you happy still being around her?
A: I just wanted her to love me. But if she suffers in some way, I'm happy.
18. In what way will you make her suffer by doing these demonstrations in her house?
A: Not giving peace. Not giving quiet.
19. There is a big difference between happiness and joy […] Do you agree with this?
A: I don't know, I think I need to think about it.
20. This realization is in the principle that Spiritism teaches us […] Can you perceive these spirits?
A: Yes, they are here, yes. You can see it. I have to think about all of this.
21. We hope you feel comfortable among us […] maybe helping?
A: I think I understand a little of what you're saying. You can call me Carlos.
22. Thank you, Carlos. We never lack intuition, if I speak correctly, it's because of the good spirits that are with us. Never forget them.
A: I'll think more about everything you told me.
23. And we hope that on future occasions we can talk a little more with you.
A: I hope we can meet again, yes. So we can talk better.
1. (To the Friendly Spirit) I would really like to know, if possible, we would like to talk to Carlos again, the spirit was participating there with M…
A: Carlos. He is here present.
2. Carlos, our friend, we want to welcome you back with open arms. And we'd like to know how you're doing after our last conversation.
A: A little more enlightened. But I'm not 100 percent convinced.
4: It's part of it. OM… tried to call you in his group. Did you not want to or could you not communicate there?
A: I didn't want to.
5: For what reason?
A: I was going to hear the same things you told me.
Note: In this dialogue, the Spirit still expressed himself with contempt and sarcasm. Even so, we responded with good humor, making him feel at ease and closer to us.
6: I see, okay. We understand that difficulty. It's very difficult for us, in our daily lives, to convince ourselves that we really need to forgive a certain person, to let something go, right? Would you like to say anything else about what's going on there, like M…?
A: If she really wants my forgiveness, she should pray for me.
7: She said she was praying, did you notice?
A: I see.
8: Do you still hold a grudge?
A: It's hard to forget certain things.
9: Exactly what you're talking about now, about forgetting certain things. What was it like last time? You were here, you said you needed to be born and her only responsibility was to love you. What was this arrangement you made before you were born to make this happen?
A: We've been living a few lives together for a while now. We've had and done things together that have compromised us. So, this last time, after the knowledge we gained in the spiritual world and the guidance we received, we agreed it would be different. But she got lost. Okay, they told me I didn't cooperate either..
Note: This answer corroborates the fact that often (but not always) Spirits spend several lives involved with each other. Sometimes, even in a kind of endless cycle, transformed into persecution, in which, often, they no longer even remember what one did to the other and their own share of blame for their actions. They focus on habits of revenge, judging only the other and victimizing themselves, without considering their own actions. This is evident in "Okay, they told me I didn't cooperate either.”, where “they” is a reference to the good Spirits who help him in this process.
10: That's what I was going to ask you: do you remember if anything before made her angry with you, something you might have done?
A: I believe so. I was not a good companion to her in a previous incarnation..
Note: Helping the Spirit to perceive the good Spirits around, the good, making him feel truly welcomed and helping him remember what he himself may have done helps him to leave this state of persecution, giving way to remorse and regret.
11: I see, my friend. You seem to have been in a love-hate relationship from a carnal point of view for a long time, right? And I'd say you're one step closer to turning that into true Happiness.
R: Could it be…
12: Are you starting to notice this?
A: I've been trying to leave her alone. I can try a little harder, especially because these spirits here are always telling me I need to improve. They've already shown me the possibilities I have. It would be different if my attitudes were different. So I try not to have that feeling of revenge that still grows and insists inside me.
Note: This is a struggle for all of us. We often feel unworthy for having made mistakes, without understanding that what matters is the effort, which will not lead to relative perfection.
13: This week, when we summoned you and you didn't want to come, we said a prayer for you. What did you feel during this moment of prayer we held collectively here? At any point in that prayer did you think, "I am stronger and I will renounce this revenge"?
A: I received your prayer. I felt the love and compassion you have. Through this prayer, I felt a little more comfortable. I still need a little time to process it.
14: Carlos, did you know that you have shown yourself to be a somewhat enlightened spirit, did you know that you could help many other spirits as well?
A: That's what everyone tells me here.
15. Do you want to know that this ability – because you express yourself very well… You should try to help someone, try to help another spirit. Have you tried?
C: No.
16. No? Then try. And then we'll talk to you. You'll tell us how you felt after you helped. Is he okay? Do you promise to come tell us?
A: I'll be back, I'll be back.
17. Carlos, I'd like to ask a question, and I'm asking for help from a friendly spirit in answering this. You said that before the spirits spoke to you, they showed you certain things. Even before our conversation, what's the difference in talking to us? How does it possibly help you more than the Spirits around you?
A: The difference is that you are in the physical body. And you experience the same difficulties as me. Giving up revenge... They have a different understanding. In fact, I feel closer to you precisely because of that. So, when you speak, you understand my difficulty, because you also have the same difficulty.
Note: Kardec would say: "More bourgeois spirits (forgive us this expression) make the circumstances of the new existence in which they find themselves more tangible. In them, the connection between corporeal life and spiritual life is more intimate; we understand it better because it touches us more closely. Learning, through what they tell us, what they have become, what they think and what they experience of men of all conditions and characters, both the good and the vicious, the great and the small, the happy and the unfortunate of the century—in a word: those who lived among us, those we have seen and known, those whose real life, their virtues and their errors, we understand their joys and sufferings well. We associate with them and from them we draw a moral lesson, all the more beneficial the closer our relationship with them. We more easily put ourselves in the place of someone who was our equal than in that of someone who we only glimpse it through the mirage of a celestial glory. Ordinary Spirits show us the practical application of the great and sublime truths, whose theory the superior Spirits minister to us.” (The Mediums’ Book, item 281). As we see, the same occurs with their relationship with us. The learning is mutual.
18: We understand.
A: And when, when you try hard, do you realize how difficult it is for me?
19: We understand, thanks for the reply.
Note: Brotherhood, friends, is the word. Note that at no point do we treat this Spirit as something to be purged, but rather as someone who has allowed himself to be led astray by false ideas, just as we ourselves often do. Note that the Spirit seeks understanding, and that is why, more than words, example must speak louder.
20: We understand. And I would like to ask: Do you have anything to say directly to M… (the persecuted girl), if it is allowed?
A: I'm waiting for my change. I feel like it's possible. But I don't know yet how long it will take me to better understand what's happening.
21: Little by little, things are getting clearer, a little bit at a time.
A: Tell M… not to give up. I won't give up on improving here either.
22: We really appreciate your communication and we are very happy with you.
(To the Friendly Spirit): We would like to ask the friendly spirit if it would be possible, for a little longer, to speak with the spirit of M's grandmother…
A: I ask that you take a break for the medium for now. She felt Carlos's tension.
Note: The medium ended the communication somewhat tired, but, as she has assured us, it is nothing that lingers. The Spirit's moral emotions are momentarily reflected in his body, but, knowing that these are his issues, not hers, such emotions do not linger in his physical constitution.
1: We would like to welcome Carlos, a friendly Spirit who has been joining our goals for some time now.
A: I am here.
2: Hi, Carlos, how are you?
A: Better. I've had time to reflect and think about the things you've said. I've been busy with the spirits of light who are superior to me, learning about forgiveness, and it's doing me good.
3: We're really happy for you, and it's interesting to note that it's noticeable in the medium. Do you notice that too?
A: I notice she's lighter. She's not holding it like she used to. She doesn't contract the muscle like she used to.
Note: The medium was more relaxed and no longer displayed the sarcasm she had previously displayed, either in her speech or in her expression. The Spirit's responses also became more complete and profound, as we will see.
4: We'd like to ask you a few questions before we get to the important topic. Okay?
A: All good.
5: Thank you. Carlos, can you describe how you performed the physical manifestations?
A: That's a difficult question. I still don't understand it. But from what I perceived, it was my will. I don't know if it was connected, if that will was connected to the anger I had inside me. If there was another way I didn't realize. But it was a union of things. A union of... I'll say forces I had. M...'s thoughts. All of that came together.
6: I see. One question. You mentioned anger. We understand that anger and sadness are bodily emotions. How did you feel that anger?
A: It was a compression. Something that felt like it was holding me back. Like it was squeezing me.
7: Did you feel like it wasn't good for you?
A: It made me want to explode.
8: What did you feel after you managed to move everything and make the manifestation?
A: Almost a liberation. But then it all came back again.
9: Did you start doing it there or did you do it in other places before?
A: Only there.
10: Since your last incarnation, since you left the body, have you been connected to her? To M…? Or have you been in other places or in other environments?
A: I've been in the spirit world looking for her. But for some reason, I couldn't find her.
11: I see. Do you realize that these physical manifestations depended on the presence of someone? A medium?
A: They did depend on M… It was from her that I gathered what I needed.
Note: If this is correct, then M… is a physical effects medium and doesn't know it.
12: We understand. If you wanted to do that to hurt someone, even her… For example, throw a pan at her, or a knife, could you do it?
A: I could, but it wasn't allowed.
13: As we discussed last time, were you able to help someone, as we agreed last time? Did you have that opportunity?
A: I followed the brothers here, as I said before, to learn about forgiveness. I spoke with some spirits who were in a similar situation to mine and realized how much they, wasting time on revenge like I did, failed to see what I was seeing at that moment. There is a light far above us. It is a light that attracts us, that makes us want to touch it, to experience it, and these brothers I went to visit couldn't even see the spiritual brothers who accompanied me, and that caught my attention. It felt good, if that's what you want to know, to be able to listen to them and try to make them see what I was seeing.
14: You certainly helped them. You told them everything I was going to ask you.
A: It's my obligation, now it's my duty to help them, just as it will be my duty to help M… I'm preparing for it.
15: When you performed the phenomena at M's house… was it always just you or were there other spirits helping you with that phenomenon?
A: When I could, I called some, and that was wrong. What I do now is go to these spirits and show them that I was wrong. We have a mutual aid here: we connect through our feelings and our desires, so when we connect with those who have the same purpose as us, we help each other and end up compromising ourselves even more than we should.
16: And now that you have changed your habits and your way of thinking, do these brothers still continue in this state of thinking or have you managed to show them your new reality?
A: Unfortunately, they continue, and I feel responsible for that. It's my duty now to do for them what you did for me.
17: I would like to know how you see the space around you, now that you are no longer so attached to these purposes of revenge.
A: My friend P…, you have no idea how vast the spiritual world is. And I still haven't gotten used to seeing so far, perceiving so many things that surrounded me and I didn't notice. It's beautiful. We have no words. We see colors. We see sparkles. We see luminous trails of other, even more elevated spirits. The grandeur of everything around us is unbelievable. It's like seeing the ocean for the first time. I think even more. Much more.
18: What we see in our astronomical images of outer space, the lights and everything else, is it beautiful or is it incomparable to what you see?
A: To your eyes, the immensity of the stars, of space, is intoxicating. To us, it's so much more. Because we see all of this and more…
19: Allow me just one more question: What would you say about people who connect so many thoughts to these materialistic ideas in the afterlife, thinking that they will have to stay cloistered in houses, sleeping, eating?
A: Poor creatures. They lose what I lost. We don't have the stomach, we don't have any of that. They'll waste a lot of time. Because they bring here what they're imagining there, and they'll be lost in it until they wake up to reality, to what awaits them. And regret, my friend. Regret... It takes a long time for us to get rid of it.
20: Carlos, how can we help? Is there anything we can do for you? You seem calmer than the last few times we called.
A: Keep praying. Not just for me. Offer your prayers to all those who were in the same situation as me. And to others. A general prayer to the suffering spirits achieves its purpose. I'm still close to M…. I won't deny it. But I'm trying hard not to upset her, because I feel like she's understanding the need for forgiveness just like I am.
21: If you would like to leave us some final words, even if you are looking at us closely, we would appreciate it.
A: To you, just keep up this hard work. AM…, may she forgive me too. And forgive herself even if she doesn't know what she did. May she have faith and may she move forward in her life carefully so as not to repeat the mistakes she already made. May she love and respect those close to her. May she not abandon them. May she remain steadfast in this purpose.
22: I'll let her know. Thank you very much, okay?
A: I am grateful for the help you provided me.
The gratitude I carry within me for you will always be a beacon to keep me from getting lost in what is yet to come. May God bless you equally.
The dialogues with these Spirits brought us a wealth of learning, as well as a welcome opportunity to be useful, gaining another friend on our journey. The Spirit in question, having been evoked in a partner group, refused to communicate, but the guiding Spirit of that group mentioned that the physical phenomena were stirring pots and pans and the bed. Until then, I hadn't questioned these details—which I've always tried to do to remain impartial. When I questioned M…, the persecuted girl, about what this Spirit was doing, she confirmed that she heard pots and pans banging "by themselves."
In our first steps, we've noticed that we're still just getting started with evocations, learning to ask more in-depth questions in the time available without overwhelming the medium. We hope to soon be able to count on more partner groups.
Under a striking title, we have another series of booklets from the Brazilian Spiritist Federation, divided into two volumes. We ask ourselves, without knowing it: why create a booklet if Kardec's works are already quite clear and concise in themselves?
Upon finding the PDFs of these booklets, the first thing that occurred to me was to research "evocations." I opened the PDF and searched for "evoca" (to address "evocar," "evocação," "evocações," "evocado," etc.). After all, a booklet that addresses the topic of mediumship in the Spiritist context... necessarily needs to address evocation, an indispensable tool in the mediumistic process. “Surprise”: nothing! Nothing, absolutely anything about evocations, in volume I, if not a reference to the question of prayer being an evocation. Let's move on to volume II. Perhaps they left it for this one, avoiding anticipating such an important topic. Another "surprise." In this volume, the following does appear:
Direct evocations of Spirits should be avoided, opting for their spontaneous manifestation: “Often, evocations offer more difficulties to mediums than spontaneous dictations […]”.45 It is up to spiritual direction to select the discarnates who should manifest themselves in the meeting.
The footnote refers to The Mediums' Book, but the passage was inserted out of context to give the false impression that it recommends not directly evoking spirits. In fact, Kardec is referring to the passage as indicating that evocations present more difficulties than spontaneous communications, since, in the latter, the spirit freely chooses the medium most suited to its communication, something that becomes more difficult in the case of evocations:
Because, as we have already said, fluidic relationships are not always established instantly with the first Spirit who presents themselves. It is therefore advisable that mediums not engage in evocations for detailed questions without being certain of the development of their faculties and the nature of the Spirits assisting them, for with those who are poorly assisted, evocations cannot have any authenticity.
Allan Kardec — The Mediums' Book
However, Kardec demonstrates that evocations are preferable to mediumistic communications, recommending that only groups that are certain of controlling the Spirits should engage in the latter:
“[…] not calling anyone in particular is opening the door to everyone who wants to come in.”
“Spontaneous communications have no drawbacks when we control the Spirits and are sure not to let the bad ones dominate”
Allan Kardec — The Mediums' Book
Further on, another occurrence of the term:
Ostensive mediums must also be instructed to:
[…]
- Be aware of the inappropriateness of evoking a particular entity, relative or friend, during meetings, knowing that, at the right time, they will manifest themselves, with the support of spiritual guides.
Where they again insert a decontextualized reference to Kardec:
The natural desire of every aspiring medium is to be able to converse with the Spirits of people who are dear to him; however, he must moderate his impatience, because communication with a given Spirit often presents material difficulties that make it impossible for the beginner.
Allan Kardec — The Mediums' Book
Note that Kardec says: to the beginnerThis is not emphasized, and in the text, it ends up being presented as general guidance to mediums, adding to the previous statement—"Be aware of the inappropriateness of evoking a particular entity, relative, or friend, during meetings, knowing that, at the right time, they will manifest themselves, with the support of spiritual guides," which is completely false, since evocation was a tool used by Kardec and countless others, necessary for the necessary dialogue and questioning of the Spirits. Furthermore, in the rest of the booklet, there is no mention of the correct way to perform evocations or their usefulness, something that, logically, is addressed by Kardec in The Mediums' Book and other works.
Actually, none of this surprises me. The Brazilian Spiritist Federation being a Roustainguist institution, having acted to gradually divert the Spiritist Movement, it certainly would not be in its interest to focus precisely on the tool that, when resumed, will provoke their misfortune, since it will give the Spirits the opportunity to question, following in Kardec's footsteps, the various absurdities uttered and printed, without any care, by the FEB, for more than a century.
Just as ESDE – Systematic Teaching of the Spiritist Doctrine – is full of absurdities and deviations, worshipping the appreciation of Brazil, Heart of the World, work of a mystifying Spirit, these handouts also fulfill their purpose: to continue the diversion.
I repeat: Spiritism is studied in original, unadulterated works of Kardec (click to download) Run, run from FEB!
What is known about Spiritism in Brazil necessarily involves the image of a Spiritist Movement formed mainly by the influence of the Brazilian Spiritist Federation. However, the more we study, the more strange we find the unquestionable distance between this Movement and original Spiritism. We then began to ask ourselves: “what happened?” Recently discovered information has made us aware of what, for some, has been very clear for a long time.
It all started with reading books. Autonomy – The Untold Story of Spiritism, by Paulo Henrique de Figueiredo and Final Point: the reunion of Spiritism with Allan Kardec, by Wilson Garcia. The undeniable fact finally sheds light on our doubts: The Brazilian Spiritist Federation is an institution with tradition and Roustainuist roots, since its first steps!
Roustaing — Jean-Baptiste Roustaing — for those who don't know, he was a powerful lawyer at the time of Kardec. In short, he began to receive spiritual communications through a medium — yes, just a medium. In these communications, “the Spirits” (probably there was just one) presented themselves as the four evangelists and said that he, Roustaing, was the Revealer of Revelations. Needless to say, this was a blatant mystification, is it? We will say: this was a blatant mystification, easily recognized by someone who deeply knew spiritist science. This someone, Kardec, criticizes the work transmitted by these Spirits, “The Gospels”, and, thus, touching on that gentleman's blatant pride and vanity, creates a new enemy.
Among the dogmas admitted by this gentleman was the idea that a Spirit who makes a lot of mistakes is sent to an inferior planet, where he would incarnate as a slug (“fleshy cryptogams”). There was also the dogma of the fall through sin, where the human being would only have to incarnate after making a mistake and, thus, acquiring a guilt that would project him to a punishment, through incarnation — the same idea inserted in adulteration of Heaven and Hell — as well as the dogma that Jesus was just an agender, that is, he never incarnated among us.
Mystical ideas, for some reason that we do not understand, appeal to many, no matter how complicated and meaningless they may seem to us, given the unbreakable crystallinity of Spiritism. Thus, these ideas found support even in French territory, including by Leymarrie, most responsible for the adulteration of the purposes of the Sociedade Anônima and the Revista Espírita, after Kardec's death. Soon, these ideas were imported to Brazilian soil, where the Sayão Group was founded. worshiped by FEB)), or the Humble Group, or the Ismael Group. In this group, in fact, the Spirit of the “Angel” Ismael communicated, reproducing various mysticist absurdities, the same “Angel” Ismael who appears in “Brazil, Heart of the World, Homeland of the Gospel”, a work produced by a mystifying Spirit, and full of mysticistic absurdities and even lies. The well-known Dr. Bezerra de Menezes was also part of this group. AND.
This much-lauded "angel" Ismael is so cynical, so hypocritical, that, demonstrating his imperfection, he goes so far as to say that Kardec would have had a isolated opinion Regarding the incarnation of Jesus:
If the isolated opinion of your good master Allan Kardec could, in some way, influence the understanding of some, making them believe that the Redeemer of the world came to clothe himself in the gross matter of common bodies, to give an example of the greatest virtues, guiding all of humanity towards the promised land, today, when all well-enlightened Spirits affirm that the birth of Jesus was entirely apparent, that his body was only constituted of fluids concentrated in the womb of the ever-Virgin Mary, there is no longer any reason for two opinions on the matter.
The Virtues of Heaven: The Admirable Collection of Messages Received in the Early Days of the Ismael Group and Included in the Second Edition of Evangelical Elucidations, by Antônio Luiz Sayão / edited by Marco Aurélio L. de Assis. — Rio de Janeiro: CRBBM, 2012.
It's interesting to see how, despite his being an isolated opinion, he tries to turn the tables by lying and saying that today, "all enlightened Spirits affirm that the birth of Jesus was entirely apparent." This is the old dogma of Roustaing, that the body is unclean, that incarnation is a punishment, and that therefore Jesus could not have incarnated. It's important to say that this conception of incarnation as punishment has largely taken root in the Febiano-Spiritist Movement, as the idea that an individual who goes through any difficulty, even when imposed by others (as in the case of a crime) or due to illness, is merely "redeeming debts from past lives," is repeated everywhere.
Before the Sayão Group, the Confúcio Group was founded. This Group included, among others, Dr. Siqueira Dias, Dr. Francisco Leite de Bittencourt Sampaio, Dr. Antonio da Silva Neto, Dr. Joaquim Carlos Travassos, Prof. Casimir Lieutaud. Many of these you will see in the material available, declaring their “faith” in Roustaing and his four Gospels. This group was followed by the Society for Spiritist Studies “God, Christ and Charity”, founded in March 1876. “God, Christ and Charity” is, to this day, the motto of the FEB.
“Accepting Bezerra de Menezes to accept the Presidency of the Federation, in 1895, the 'Ismael Group' accompanied the apostle, supported him in the direction of the House and joined it”, as read on the FEB portal itself (A FEB – Origens), accessed on 06/23/2024. Thus, a Roustainuist group came to dominate the FEB, which established itself and created roots that would cross the 20th century, enter the 21st century and, in the first years of that, in 2018, although they left the Febian status, which previously required study and dissemination of these works, continued in its bowels, even though to this day this institution has not publicly acknowledged its deviations and committed itself to reparation.
The coordinator of the CFN's legal consultancy, Francisco Ferraz Batista, presented the results of the proceedings in the 29th Civil Court of the District of Rio de Janeiro, regarding the withdrawal, from the FEB Statute, of the part of the item referring to the disclosure and study of works of JB Roustaing. The results were favorable to FEB, for the removal of the aforementioned section of the item from its Statute, which should formally occur at a General Assembly meeting.
BRAZILIAN SPIRITIST FEDERATION. National Federative Council. Minutes of the CFN Ordinary Meeting – 2018. Available in: https://www.febnet.org.br/wp-content/uploads/2019/01/CFN_FEB_Ata_da_Reuniao_Ordinaria_de_2018.pdf. Accessed on: 24 June. 2024.
Julio Nogueira, in the article “Brief examination of the FEB statutes ((NOGUEIRA, Julio. Brief examination of the FEB statutes. Available in: http://www.telma.org.br/artigos/breve-exame-dos-estatutos-da-federacao-espirita-brasileira-1883-1924-mudanca-de-orientacao-inicial-inclusao-de-roustaing-so-realizada-na-reforma-estatutaria-de-1917-criacao-de-sistema-de-poder-exclusivista-que-nao-nasce-do-consenso-ent. Accessed on: 24 June. 2024.))”, explains well about the Febian status and his relations with Roustaing.
The removal of this section from the FEB statute obviously did not remove Roustaing from its depths, since it still requires the study of “Brazil, Heart of the World,” a work that continues to support the lie about Roustaing, highlighted by us in bold:
“According to the work plans of the invisible world, the great missionary, in his wonderful effort of synthesis, would count on the cooperation of a multitude of assistants to his work, particularly designated to assist him, in the individualities of João-Batista Roustaing, who would organize the work of faith; by Léon Denis, who would effect the philosophical unfolding”.
CAMPOS, Humberto de. Brazil, heart of the world, homeland of the gospel. Psychographed by Francisco Cândido Xavier. 1st ed. Rio de Janeiro: FEB – Brazilian Spiritist Federation, 1938. Available at: https://files.comunidades.net/portaldoespirito/Brasil_Coracao_do_Mundo_Patria_do_Evangelho.pdf. Accessed on: 24 June. 2024.
This is how, “to be a spiritist”, most of the spiritist centers you step into will direct you to the Febian catechization, studying “Spiritism” not in the works of Kardec, but in the booklets of the Brazilian Spiritist Federation, where, bringing as a work basic to the probably adulterated “Brazil, Heart of the World”, the lie about the figure of Roustaing and the mysticism of the “angel” Ismael are validated at the same time. Therefore, the entire Febian tradition is validated and the entire methodology and organization necessary for the continued development of Spiritism are discarded, replacing all spiritist science with blind belief in the Spirits and in the personalities endorsed by the FEB...
Sérgio Aleixo quotes:
As predicted by the so-called “Golden Pact” (05/10/1949), “it is up to the spiritists of Brazil to put into practice the exposition contained in the book Brazil, Heart of the World, Homeland of the Gospel, in order to accelerate the evolutionary march of Spiritism”. Well done! This passed into art. 63 of the statute of the Mother House of Rustenism in the world, which records:
The Council [National Federation of FEB] will make it clear to all spiritist societies in Brazil that it is up to them to put into practice the exposition contained in the book Brazil, Heart of the World, Homeland of the Gospel, by Francisco Cândido Xavier.
Among other jokes from beyond the grave, in chapter I of this work, “the divine bitterness” of Jesus “excites” a whole “beautiful assembly of cherubim and archangels” and he, “who directs this globe”,[1] does not even know where is Brazil.
ALEIXO, Sergio. Roustainuism in the works of Chico Xavier. Available in: https://memoriaspirito.wordpress.com/roustainguismo-herculano-pires/roustainguismo-chico-xavier-sergio-aleixo/. Accessed on: 24 June. 2024.
We could extend this article at length, demonstrating that the presidents of this institution have always been Roustainuists; that the FEB, as read in O Reformador, placed Roustaing above Kardec several times; that FEB, at the beginning of the 20th century, published the work The Gospels, by Roustaing, bringing, in the preface, a true affront to Kardec, Spiritism and confessed Spiritists. We will leave this observation to the dear reader, who will find material available here, largely obtained from the FEB website itself (on Google, search like this: “site:febnet.org.br Roustaing”), proof of what we now say. We limit ourselves to highlighting the following image, obtained from a document from the FEB website:
It is also important to highlight that, in the FEB domain, there is a glossary, “Spiritism from A to Z”, containing an explanation of terms and words — in the light of Spiritism, obviously? No. In the shadow of Roustaining:
No, the FEB (Brazilian Spiritist Federation) hasn't abandoned Roustainguism. As you can see in the image below, obtained from the official FEB Instagram account, on May 19th, two lectures (not yet published) based on QE (Questionnaire Experimental), which is nothing more than... Roustaing's Four Gospels!
We will, however, focus on evaluating the effects of a Spiritist Movement formed by the FEB:
Spiritists who are unaware of Spiritism; spiritists who are afraid of Spirits; spiritists who do not evoke the Spirits, questioning the obviously misleading communications; spiritists who blindly believe in the communications of Spirits, accepting everything as a “doctrinal complement”; spiritists who do not practice mediumship at home, believing that this would attract obsessors and that – an absurdity – only in the spiritist center would they have protection from good Spirits, if they did not go to the homes of well-intentioned people; spiritists, in short, who reproduce various false ideas, gleaned from blindly accepted communications and the opinions of idolized mediums, causing real embarrassment to Spiritism and giving ammunition to its critics.
We should mention that, among these idolized mediums, is Divaldo Franco, who, in the words of Augusto dos Anjos:
Divaldo Pereira Franco, the first centenarian, made the statement to me personally more than once that there is no way to explain the Gospels except in the light of the “Revelation of Revelation”. Would it be a reserved position, just for my private knowledge? Of course. First of all because good men do not have to, under any pretext, form dubious positions, one public and the other for private friends. This aphibological behavior does not belong to spirits of good morals. Afterwards, because the esteemed Bahian medium has already made the same statement from the platform, at the top of his lungs, from the height of authority and resounding that we recognize in him and that have served so much to the spiritual enlightenment of all of us, spiritists from Brazil and outside Brazil . To prove this, I transcribe below, «verb ad verbum», the most recent words of Divaldo Pereira Franco spoken from the top of the rostrum of the Grupo Espírita Fabiano (one of the most serious and well-oriented groups that exist in Guanabara), in night of October 6, 1969, with the auditorium being overcrowded as usual. Here is an excerpt from the memorable speech, recorded on magnetic tape, with the speaker's knowledge:
“For many years I didn’t understand. I went to Roustaing, which is my inexhaustible source of evangelical study! For almost twenty years I have been reading the benefactor João Batista Roustaing, meditating on his little words, on Mrs. Collignon's beautiful information, coming from Spirituality. But it’s a wonderful interpretation!”
ANJOS, Luciano dos. One taste and 4 cents. Reformer, Rio de Janeiro, p. 9-11, Jan. 1970. Extracted from the book The Zero Position.
Unfortunately, this was not the only case of an idolized medium or his psychographics defending the figure of Roustaing and his ideas, as you will see in this article. We remember that, here, we are discussing ideas, and not judging people.
It is evident that, although not all of the Spiritist Movement is affiliated with the FEB, the tentacles of Roustainuism and mysticism have enveloped the entire Brazilian Spiritist Movement. Unfortunately, these tentacles also crossed the oceans…
We see, finally, the “prophecy” made in 1867 and presented in the Revista Espírita of August of the same year, article “Campaign Plan” fulfilled:
Annihilating it is, therefore, an impossible thing, because it would be necessary to annihilate it not in one point, but in the entire world; and then, aren't ideas carried on the wings of the wind? And how to achieve them? You can pick up packages of goods at customs, but ideas are intangible.
What to do, then? Trying to take control of them, to accommodate them to your will… Well then! It is the party for which they decided. They said to themselves: Spiritism is the precursor of an inevitable moral revolution; before it is completely realized, let us try to divert it to our advantage; let us do it in a way that happens with it as with certain political revolutions; By denaturing its spirit, another course could be given to it.
So, the campaign plan has changed… You will see spiritist meetings being formed whose confessed objective will be the defense of the Doctrine, and whose secret objective will be its destruction; supposed mediums who will have communications ordered, suitable for the purpose they propose; publications that, under the cloak of Spiritism, will strive to demolish it; doctrines that will take some ideas from him, but with the thought of supplanting him. This is the fight, the real fight that he will have to sustain, and that will be fiercely pursued, but from which he will emerge victorious and stronger.
The much-desired unity of the Spiritist Movement will not occur through affiliation with an institution that is more similar to the Catholic clergy. No. This, in fact, goes against the plans for Spiritism, idealized by Kardec in the Spiritist Magazine of December 1868 — Transitional Constitution of Spiritism. This unity will only occur among those who, willingly, delve into the study of spiritist science, returning to, after that, practice mediumship at home, in small, harmonious, cohesive groups, carrying out the analysis of communications and evocations. These groups, spread far and wide, collaborating with each other, without any submission to the control of an institution, but rather to the control of the generality of the teachings of the Spirits, subjected to the sieve of reason, they will then be able to return to work on doctrinal development. Not before, not without it.
Therefore, we highlight the need the formation of study groups – at home, over the internet, at the spiritist center – for the dedicated study of Kardec’s works unadulterated and contextualization works. We leave here our modest collaboration in this regard: Semear Project — Formation of Study Groups.
On the day that the Brazilian Spiritist Federation accepts its deviation, committing itself to reparation and withdrawing from the purpose of determining the direction of Spiritism in Brazil, we will once again value it. Not before, not without this.
Recently, a series of studies by Revista Espírita gave us an interesting lesson, which goes directly in line with the ideas of cities in the spiritual world, which many believe in and promote. The study was carried out on the following articles from Revista Espírita:
In addition, we use Kardec's conclusion in A Gênese (Editora FEAL) — Nature and Property of Fluids.
We will highlight the main points of the study, where we list our comments in square brackets ([comment]).
45. ─ Do you know why you see us, while we cannot see you?
─ I think your glasses are too weak.
[He does not know. Hence it uses a metaphor or figure of speech.]
46. ─ Is it not for this same reason that you do not see the general in his uniform?
─ Yes, but he doesn't wear it every day.
47. ─ What days do you wear it?
─ Now that! When they call him to the palace.
[The Spirits, ignorant of certain things, express themselves as best they can, and see the world of Spirits according to their ideas, just as a child, using mental images to describe something that he does not understand, speaks of things that we attribute only to the imagination, but that, deep down, has its meaning. The mistake here would be to take the “palace” as an expression of spiritual truth permanent.]
48. ─ Why are you here dressed as a zuavo if we can't see you?
─ Simply because I am still a Zouavo, even after about eight years, and because among Spirits we conserve that form for a long time. But that's just between us. You understand that when we go to a very different world, like the Moon or Jupiter, we don't take the trouble to do all that toileting.
[This is very interesting. What we understand is that he is referring to the fact that Spirit adopts a perispiritual form according to the world where it goes and according to the existence of a personality in that world, without even realizing it. If he had lived in a distant world, for example, an animal seller, when evoked there, would present himself that way. When moving through space, without being evoked, it does not take a specific shape, that is, “you don’t need to do all that toiletry”.]
49. ─ You speak of the Moon and Jupiter. Were you there after he died?
─ No. You are not understanding me. After death we find out about many things. Didn't they explain to us a lot of problems of our Earth? Don't we know God and other beings much better than we did a fortnight ago? With death, the Spirit undergoes a metamorphosis that you cannot understand.
[He is trying to explain the previous thought, not knowing how to do it.]
13. ─ At the moment of death, did you immediately recognize yourself?
─ I recognized myself almost immediately, thanks to the vague notions I had of Spiritism.
14. ─ Can you say something about Mr… also killed in the last battle?
─ He is still in the networks of matter. There's more work to get rid of. His thoughts had not turned this way.
OBSERVATION: Thus, knowledge of Spiritism helps in the detachment of the soul after death and shortens the period of disturbance that accompanies separation. This is understandable, as the Spirit knew in advance the world in which it finds itself.
[If this knowledge is so important, how can we conceive that precisely when Spiritism was scientifically studied, at the best possible moment, nothing was said about this materiality that today dominates communications?]
So far no difficulty concerning the personality of the Spirit. We know, however, that they appear in clothes whose appearance changes at will; sometimes they even have certain toilet accessories, jewelry, etc. In the two apparitions mentioned at the beginning, one had a pipe and produced smoke; the other, a tobacco box and took pinches. Note, however, the fact that this spirit was from a living person and that his snuffbox was in everything similar to the one he usually used, and that he had stayed at home. What, then, do this tobacconist, this pipe, these clothes and these jewels mean? Would the material objects that exist on Earth have an ethereal representation in the invisible world? Does the condensed matter that forms such objects have a quintessential part, which escapes our senses?
This is an immense problem, the solution of which may provide the key to a number of things that have not yet been explained. It was this tobacco company that put us on the path, not only of the fact, but of the most extraordinary phenomenon of Spiritism: the phenomenon of pneumatography or direct writing, which we will talk about below.
[Position of the true scientist, in search of the truth, without discarding anything.]
3. ─ This snuffbox had the shape of the one he habitually uses, and which was in his house. What was this snuffbox in the hands of the Spirit?
─ Always looks. It was so that the circumstances would be noticed, as they were, and so that the apparition would not be taken for a hallucination produced by the state of health of the seer. Spirit wanted this lady to believe in the reality of her presence and took on all appearances of reality.
4. ─ You say that it is an appearance, but an appearance has nothing to do with reality; it's like an optical illusion. I would like to know if this snuffbox was nothing more than an unreal image, like, for example, that of an object reflected in a mirror.
(One of the members of the Society, Mr. Sanson, observes that there is something real in the image reproduced by the mirror. If the image does not remain in the mirror, it is because nothing fixes it, but if it is projected onto a daguerreotype plate, leaves an impression, clear proof that it is produced by some substance and that it is not just an optical illusion).
4 (continued) – Mr. Sanson's observation is perfectly fair. Would you be kind enough to tell us if there is any analogy with the tobacco box, that is, if there is anything material in that tobacco box?
─ Certainly. It is with the help of this material principle that the perispirit takes on the appearance of clothing similar to those that the Spirit wore when alive.
[Today, we know the principle of the image reflected in a mirror and its fixation in a photograph: the behavior of waves. The light, as electromagnetic energy, reflects off the mirror and impresses the photography device, whatever it may be. It seems that it is to this same principle (of wave) that the Spirit refers.]
NOTE: Evidently the word appearance it must be taken here in the sense of image, of imitation. The real tobacconist was not there. What Spirit had was just a reproduction. Compared to the original, it was but an appearance, though formed by a material principle.
Experience teaches us that we should not take certain expressions used by spirits literally. Interpreting them according to our ideas, we expose ourselves to great mistakes, so we must deepen the meaning of their words, whenever there is a minimum ambiguity. Here is a recommendation constantly made by the Spirits. Without the explanation we provoke, the word appearance, repeated continuously in similar cases, could give rise to a false interpretation [Since “appearance” could give rise to the idea of something that does not exist.].
5. ─ Would there be an unfolding of inert matter? Would there be, in the invisible world, an essential matter, covering the form of the objects that we see? In a word, would these objects have their ethereal double in the invisible world, as men are represented there in Spirit?
OBSERVATION: Here is a theory like any other, and that was our thought. The Spirit, however, did not take it into account, which absolutely did not humiliate us, because its explanation seemed very logical to us and because it rests on a more general principle, of which we find many explanations.
─ It doesn't happen that way. The Spirit has a power over the material elements disseminated throughout space, in our atmosphere, that you are far from suspecting. He can, at will, concentrate these elements and give them an apparent form, suitable for his designs.
6. ─ I ask the question again categorically, in order to avoid any misunderstanding. Are the clothes with which spirits are covered something?
─ It seems that my previous answer settles the question. Don't you know that the perispirit itself is something?
7. ─ It follows from this explanation that the Spirits make the etherized matter undergo transformations at will and that, therefore, in the case of the tobacconist, the Spirit did not find it perfectly finished; he made it himself at the moment he needed it, and then undid it. The same should happen with all other objects, such as clothing, jewelry, etc.
─ But it is obvious.
8. ─ That tobacco box was so clearly visible to Mrs. R… to the point of deceiving her. Could the Spirit have made it tangible?
─ It could.
9. ─ In that case, could Mrs. R… have taken it in her hands, thinking she was getting an authentic tobacco box?
─ Yes.
10. ─ If I had opened it, I would probably have found snuff. If she had taken it, would it have made her sneeze?
─ Yes.
11. ─ Can the Spirit not only give the form, but even special properties?
─ If you want; It is in virtue of this principle that I have answered affirmatively to the preceding questions. You will have proof of the powerful action that the Spirit exerts on matter and which, as I have already told you, you are far from suspecting.
[We know, today, that Creation is far from being “each for himself”, and that, in fact, it is “one for all and all for one”, with those most inferior being always “led” by the highest .]
12. ─ Let us then suppose that he wanted to make a poisonous substance and that a person had taken it. Could this have been poisoned?
─ I could, but I wouldn't have done it, because I wouldn't have been allowed to do it.
13. ─ Could you have made a salutary substance suitable for healing in case of illness? Has there ever been such a case?
─ Yes; often.
OBSERVATION: A fact of this kind will be found with a very interesting theoretical explanation in the article that we give below under the title A Servant Spirit.
14. ─ In the same way he could make a food substance; let's suppose he had made a fruit or some snack. Could someone eat it and feel fed?
─ Yes, yes. But do not look so hard to find that which is easy to understand. A ray of sunlight is enough to make your gross organs perceptible to those material particles that fill the space in which you live. Do you not know that the air contains water vapour? Condense it and you will bring it to a normal state. Deprive it of heat and behold, its impalpable and invisible molecules will become a solid and very solid body. There are other matters that will lead chemists to present you with even more astonishing marvels. Only the Spirit has instruments more perfect than yours: his own will and God's permission.
OBSERVATION: The issue of satiety is very important here. How can a substance that has only temporary and, in a sense, conventional existence and properties produce satiety? By its contact with the stomach, this substance produces the sensation of satiety, but not the satiety resulting from fullness. If such a substance can act on the organic economy and modify a morbid state, it can also act on the stomach and produce the sensation of satiety. However, we ask pharmacists and restaurant owners not to be jealous, nor to think that the spirits are coming to compete with them. These cases are rare and exceptional and never depend on the will. Otherwise, food and healing would be very cheap.
15. ─ Could the Spirit manufacture coins in the same way?
─ For the same reason.
16. ─ Once made tangible by the will of the Spirit, could these objects have a character of permanence and stability?
─ They could, but this is not done. It's outside the law.
17. ─ Do all spirits have the same degree of power?
─ No, no.
[Because only superior spirits could do it (following answer).]
18. ─ Which ones have this power more particularly?
─ Those to whom God grants it, when this is useful.
19. ─ Does the elevation of a Spirit influence this case?
─ It is certain that the higher the spirit, the more easily it obtains this power. This, however, depends on the circumstances. Lesser spirits can also get it.
[And, in that case, they are supplied by the assistance of superior spirits, often without even knowing it. See The Book of Mediums or Guide for Mediums and Evocators > Part Two — On Spiritist Manifestations > Chapter V — On Spontaneous Physical Manifestations > Throwing Objects.]
20. ─ Does the production of semi-material objects always result from an act of the Spirit's will, or does it sometimes exercise this power despite its own?
─ This often happens in spite of you.
[That is to say: he doesn't even realize, consciously, that he does what he does.]
21. ─ Would this power then be one of the attributes, one of the faculties inherent in the very nature of the Spirit? Would it be, in some way, one of the properties, like that of seeing and hearing?─ Certainly. But sometimes he himself ignores it. Then another exercises it for him, in spite of himself, when circumstances demand it. The Zouavo's tailor was precisely the spirit I just mentioned and to which he alluded in his joking language..
OBSERVATION: We find an example of this faculty in certain animals, as, for example, in the electric fish, which radiates electricity without knowing what it does, nor how, and who does not even know the mechanism that produces it. Don't we ourselves sometimes produce certain effects through spontaneous acts of which we are not aware? Thus, it seems very natural to us that the Spirit operates in this circumstance by a kind of instinct. He works of his own free will, without knowing how, just as we walk without calculating the forces we bring into play.
NOTE: This was, for example, the case of the queen of Oude, whose evocation appears in our issue of March 1858, who still thought she was covered in diamonds.
23. ─ Can two spirits recognize each other by the material appearance they had in life?
─ This is not how they recognize each other, as they will not assume that appearance for each other. If, however, under certain circumstances, they find themselves in the presence of each other, dressed in that appearance, why should they not recognize each other?
[This is important! In mediumistic novels, the fantastic world created is all material or materialistic, and form, in these tales, is fundamental. Here, we have again the confirmation already made before that form is not important for Spirits in general, although it is predominant for Spirits still very attached to matter (that is, with very attached thoughts). It follows that it would make sense for a Spirit in disturbance to “see” itself in a condition like that of André Luiz's threshold, but the same could not happen when already detached from these ideas, which does not seem to be something that far away, according to the reports of several Spirits, given to Kardec.]
24. ─ How can spirits recognize themselves in the midst of the crowd of other spirits, and above all how can they do it when one of them goes to look for in a distant place and often in other worlds, those we call?
─ This is a question whose answer would take a very long way. It is necessary to wait.
You are not advanced enough. For the moment, content yourself with the certainty that this is so, for you have sufficient proof of this.
25. ─ If the Spirit can take from the universal element the materials to make all these things and give them a temporary reality, with its properties, it can also take from there what is necessary to write. Consequently, this gives us the key to the phenomenon of direct writing((Direct writing happens when a Spirit, by will and with the utility of doing so, makes real writing appear on paper, sometimes in graphite, sometimes in ink, sometimes in print format. We recommend reading the following article, “Pneumatography or direct writing”, as well as the article with the same title, in May 1860, and also Chapter XII of The Book of Mediums — “On pneumatography or direct writing”.
Pneuma: among the ancient Greek thinkers, especially the Stoics, designation of the spirit, animating breath or creative force, used by divine reason to vivify and direct all things.)).
─ You finally understand.
[scientific maturation]
26. ─ If the material used by the Spirit is not permanent, how come the traces of direct writing do not disappear?
─ Do not judge by the words. From the start I never said never. In the cases studied, these were bulky material objects; here we are dealing with signs that should be conserved and are conserved.
[I understand that St. Louis states that this matter is not impermeable, and that it falls apart when it is “condensed” only by a temporary effect, by inferior Spirits. In the case of direct writing, if there is an interest in preserving it, it is preserved. Chapter VI – General Uranography – in Genesis, gives the key to this understanding.]
The above theory can be summarized as follows: Spirit acts on matter; it takes from universal primitive matter the necessary elements to, at will, form objects with the appearance of the different bodies existing on Earth. He can also operate on elementary matter, at will, an intimate transformation that gives it certain properties. This faculty is inherent to the nature of the Spirit, which often exercises it, when necessary, as an instinctive act, which it does not realize.
[It is important to note that, afterwards, it seems to be clear that this interaction on matter is never direct, but that it needs the perispiritual fluid of the incarnated person to happen..]
The objects formed by the Spirits have a temporary existence, subordinated to their will or necessity. He can make and break them at will. In certain cases, in the eyes of living people, these objects can have all the appearances of reality, that is, become momentarily visible and even tangible. There is formation, but not creation, since the Spirit cannot bring anything out of nothing. (The Book of Mediums, questions 130 and 131).
The article “A servant spirit”, from the same issue, presents the case of Mrs. Mally, where, around her, many interesting facts happen. From an early age he had the ability to see spirits. Sometimes he saw his guiding Spirit; others, he saw unpleasant apparitions, which were intended to call his attention to remain vigilant. There came to be the materialization of a Spirit (agenere).
“In 1856, Mrs Mally's third daughter, aged four, fell ill. It was in August. The child was continually immersed in a state of drowsiness, interrupted by seizures and convulsions. For eight days myself [the correspondent] I saw the child, who seemed to come out of her dejection, take on a smiling and happy expression, with half-closed eyes, without looking at those around her; extend your hand in a graceful gesture, as if to receive something; take it to your mouth and eat; then say thank you with a charming smile. During those eight days the girl was sustained by this invisible food and her body regained its usual appearance of freshness.”
[The article is interesting and we recommend reading it. Let's move on to the evocation of Mrs. mally.]
The evocation begins with the establishment of the Spirit's relationship with Mrs. Mally: they had an old friendly relationship. The Spirit was that of an eight-year-old boy who had died a long time ago. Kardec asks if he was always the one who appeared to her, and he says no, but asserts that it is he himself who produced certain material phenomena *:
13. ─ So you have the power to make yourself visible at will?
─ Yes, but I said it wasn't me.
14. ─ Don't you also have anything to do with the other material manifestations produced in her house?
─ Sorry! This yes. It was what I imposed on myself, together with her, as material work, but I do other work for her that is much more useful and much more serious.
* Kardec says, in the previous article: “By other manifestations he reveals his moral state. This Spirit has a non-serious character, however, alongside signs of levity, he has shown sensitivity and dedication.”
16. ─ Could you make yourself visible here, to one of us?
─ Yes, if you ask God for it to happen. I can, but I dare not.
17. ─ If you don't want to make yourself visible, could you at least give us a manifestation, such as bringing something onto this table?
─ Certainly, but what would be the use? For her this is how I witness my presence, but for you it would be useless, as we are talking.
18. ─ Wouldn't the obstacle be the lack of a medium, necessary to produce these manifestations?
─ No, this is a small obstacle. Don't you often see sudden apparitions to people without any mediumship?
19. ─ So everyone is able to see spontaneous apparitions?
─ Yes, because every human being is a medium.
20. ─ However, doesn't the Spirit find in the organism of certain people a greater facility to communicate?
─ Yes, but I told you ─ and you must know ─ that the Spirits have the power for themselves. The medium is nothing. Don't you have direct writing? Is a medium necessary for this? No, but only faith and a burning desire. And even sometimes this happens in spite of men, that is, without faith and without desire.
[Here, Kardec is deepening his studies. We cannot take this as conclusive, because, perhaps, what this Spirit says is not the truth, but only what he understands. However, it is not difficult to think that, if Matter is formed by the thought of pure Spirits, very simple material forms can be formed, under that influence and for its usefulness, by less elevated Spirits.]
21. ─ Do you think that manifestations, such as direct writing, for example, will become more common than they are today?
─ Certainly. How do you understand, then, the vulgarization of Spiritism?
22. ─ Can you explain to us what Mrs. Mally's daughter took in her hand and ate when she was sick?
─ Manna, a substance created by us, which contains the principle contained in ordinary manna and the sweetness of confectionery.
23. ─ Is this substance formed in the same way as clothes and other objects that spirits produce by their will and by the action they exert on matter?
─ Yes, but the elements are very different. The ingredients that make up the manna they are not the same ones I got to create wood or clothes.
[“We must not take certain expressions used by Spirits literally”. Let's go, before forming ideas]
24. ─ (To Saint Louis) Were the elements used by the Spirit to form his manna different from those he took to form other things? We have always been told that there is only one primitive universal element, of which the different bodies are mere modifications.
[Here, because there is doubt or inaccuracy in the response of that Spirit, Kardec questions São Luis, Spirit guide of the group. It is the principle we demonstrate in our recent article]
─ Yes. This means that this primitive element is in space, here in one form, there in another. That's what he means. He gets his manna from a part of that element, which he supposes different, but which is always the same.
25. ─ Is the magnetic action by which special properties can be given to a substance, such as water, for example, related to that of the Spirit that creates a substance?
─ The magnetizer employs nothing but his will. It is a Spirit who helps you, who is in charge of preparing the medicine.
In Nosso Lar, we see the following passage. Let's analyze it:
The messenger of good fixed the painting, understood the gravity of the moment and added:
- We have no time to lose.
First of all, he applied comfort passes to the patient, isolating him from the dark shapes, which moved away as if by magic. Then he invited me decisively:
– Let's go to Nature.
I accompanied her without hesitation and she, noticing my strangeness, emphasized:
– Not only man can receive fluids and emit them. The natural forces do the same, in the different realms into which they are subdivided. In the case of our patient, we need trees. They will help us effectively.
Admired by the new lesson, I followed her silently. Arriving at a place where huge fronds were lined up, Narcissa called someone, with expressions that I could not understand.
[Of course, the spirits did not speak through their mouths. That's a figure of speech. The expression is of thought, and André Luiz could not understand these thoughts, yet.]
Moments later, eight spiritual entities answered his call. Immensely surprised, I saw her inquire about the existence of mango and eucalyptus trees. Duly informed by friends, who were complete strangers to me, the nurse explained:
– They are common servants of the plant kingdom, the brothers who attended to us.
[The highest, SERVE. They are not “elves”. They are Spirits, carrying out their activities in nature. They do not live in the middle of the forest, but they take care of this kingdom, as other Spirits will take care of others. They may not be more advanced than us, but they are more advanced than those who are still in the position of the Intelligent Principle. Therefore, they serve their purpose. Mediumistic works need, based on Spiritism, to be re-read and, if there is still doubt, these Spirits must be EVOKED!]
And, seeing my surprise, he concluded:
– As you can see, there is nothing useless in the House of Our Father. Everywhere, if there are those who need to learn, there are those who teach; and where difficulty appears, Providence appears. The only unfortunate person, in the divine work, is the unforeseen spirit, which has condemned itself to the darkness of evil.
[Here, she reinforces the teaching, asserting that the Spirit (therefore, conscious) who voluntarily condemned himself to darkness, that is, who voluntarily clung to imperfection, is the only one who moves away from the “path”, which is the constant relationship of Spirits, learning, cooperating and teaching, towards good.]
Narcissa manipulated, in a few moments, a certain substance with the emanations of the eucalyptus and the hose [“[the] primitive element is in space, here in one form, there in another”] and, throughout the night, we applied the medicine to the sick person , through common breathing and absorption through the pores.
26. ─ (To the guide) Some time ago we reported curious facts about manifestations of a Spirit designated by us with the name Duende de Bayonne. Do you know this Spirit?
─ Not particularly, but I followed what you did about him and that was how I came to know about him.
27. ─ Is he a spirit of a lower order?
─ Does inferior mean bad? No. I mean, simply: not entirely good, not very advanced? Yes.
[Inferior spirit is not synonymous with imperfect spirit, because imperfection is something acquired by habit and will. On the Spiritist Scale, this is clear.
All of this is fantastic! Being able to verify, in the RE, the confirmation, given everywhere, of what is concluded in the final works. Little do the resistant know the richness that exists in this study!]
28. ─ We thank you for your kindness in coming and for the explanations you gave us.
─ At your orders.
OBSERVATION: This communication offers us a complement to what we said in the two previous articles about the formation of certain bodies by spirits. The substance given to the child during illness was evidently prepared by them and was intended to restore health. Where did they get their principles from? From the universal element, transformed for the desired use. The very strange phenomenon of properties transmitted by magnetic action, a hitherto unexplained problem, and over which unbelievers have been amused, is now solved. Indeed, we know that it is not only the spirits of the dead who act, but that those of the living also have their share of action in the invisible world. The tobacconist gives us proof of this. What, then, is admirable in that a person's will, acting for the good [Law], can operate a transformation of primitive matter and give it certain properties? In our opinion, this is the key to many supposedly supernatural effects, of which we will have the opportunity to speak.
This is how, through observation, we come to perceive things that are part of reality and the marvelous. But who says this theory is true? Go there! It has at least the merit of being rational and of perfectly agreeing with observed facts. If any human brain finds another more logical than the one given by the Spirits, let them be compared. One day perhaps they will thank us for opening the way to the rational study of Spiritism.
One day someone said to us: “I would very much like to have a servant Spirit at my command, even if I had to endure some pranks that he did to me.”
It is a satisfaction that we enjoy without realizing it, because not all the Spirits who assist us manifest themselves in an ostensive way, but that does not stop them from being by our side and, due to the fact that they are occult, their influence is no less real.
As has already been demonstrated, the universal cosmic fluid is the primitive elementary matter of which the modifications and transformations constitute the innumerable variety of bodies in nature. As an elementary principle of the Universe, it presents two distinct states: that of etherealization or weightlessness, which can be considered as the primitive state, and that of materialization or weightlessness, which becomes, in some way, its consequence. The intermediate point is the transformation of the fluid into tangible matter. But even there, there is no sudden transition, as our imponderable fluids can be considered as an intermediate point between the two states ((To understand Allan Kardec's statements, it is essential to consider that there was in his time, in Physics, the theory of that matter would be made up of two classes: common matter, tangible or ponderable, and imponderable matter or atoms representing light, electricity, heat, etc. (these are luminous, electrical, caloric fluids, etc.). Psychic fluids or spiritual (theme of this chapter) would then be even more subtle states of the universal cosmic fluid than those imponderable fluids accepted at the time. There would then be, in a sequence from greater to lesser subtleties: common matter, imponderable matter, psychic matter. Currently we know that the hypothesis of the imponderable substance is false, and these phenomena are explained as electromagnetic waves.Transposing Kardec's reasoning to Modern Physics, we could conclude that psychic or spiritual matter would be above light. But this hypothesis leads to more complex questions and implications in the current scientific paradigm for which we do not have in this work the developments that allow us to resolve them. (N. do E.) )).
Spirits act on spiritual fluids, not manipulating them as men manipulate gases, but with the help of thought and will, which are, for the Spirit, what the hand is for man. By thought they impress this or that direction on the fluid; they agglomerate, combine or disperse them and form sets with a certain appearance, shape, color; they change their properties, as a chemist changes those of a gas or other bodies, by combining them according to certain laws. It is the great workshop or laboratory of the spiritual life.
Sometimes these transformations are the result of an intention, but often they are the product of an unconscious thought, because the Spirit just thinks about something for it to be done.
This is how, for example, a spirit appears to an incarnate spirit, endowed with spiritual vision, under the appearance he had when he was alive, at the time he met him, although he has already had several other incarnations. He presents himself with clothes, external signs, diseases, scars, amputated limbs, etc. who had; a beheaded one will present himself without his head. I do not say that they preserved such appearances; no, certainly, because, as a Spirit, he is neither lame nor one-armed, nor one-eyed nor decapitated. But his thought, referring to the time when it was like that, his perispirit instantly takes on this appearance, which also changes instantly. If he had been once black and once white, he will present himself as either black or white, according to which of the two incarnations he is evoked and where his thoughts go.
By an analogous effect, the thought of the Spirit fluidly creates the objects it was used to using. A miser will handle gold; a soldier will have his weapons and his uniform; a smoker, his pipe; a workman, his plow and his oxen; an old woman, her distaff.
These fluidic objects are as real for the Spirit as they would be in the material state for the incarnated man. But, due to the fact that they are created by thought, their existence is as ephemeral as it is [here Kardec refers to the article discussed earlier, furniture from beyond the grave].