It's tiring. Because everywhere, Countless people speak of "spiritism" without first bothering to learn about it, showing more willingness to offer opinions than to study. But that's not the worst part, since "the force of circumstances" has created this state of almost complete ignorance. No: the worst part is that, when confronted... through Spiritism, They feel personally attacked, thwarted in their souls, and instead of seeking understanding, they choose to distance themselves and continue in error. Kardec also suffered from this, but today, technology puts us in contact much faster and easier with the gigantic mass of people who opine without method or basis, confusing conviction with knowledge.

This is my first action related to Spiritism in about a month. As I said, it's tiring. But what's tiring isn't Spiritism itself, but rather the incessant attacks from people who don't know how to separate criticism of opinions from personal criticism, and while we criticize erroneous opinions—as Kardec did—we are personally attacked without ceasing. Roustainguism, especially entrenched in the FEB (Brazilian Spiritist Federation) since 1890, achieved its goal and replaced Spiritist science with a belief system formed merely by opinions, lacking the necessary method exhaustively demonstrated by Kardec in [his work]. ALL his works.

Not long ago, at the end of 2025, we published an article Regarding an evocation we made of the Spirit of Kardec. We sought to demonstrate the possibility, without any intention of making this an authoritative article., ...receiving a general instruction, just as Kardec himself often did. We knew that criticism would come, and we were even prepared to accept criticism willingly, as it was important for our own study. However, one of the most negatively relevant criticisms came precisely from Rodrigo Xavier, a social media influencer who presents himself as knowledgeable about Spiritism and acts as a disseminator on social media, but whose criticism, as we will see, deviates from the methodological foundations established by Kardec, as we will demonstrate.

Rodrigo Xavier's review

Surprisingly (or not), his criticism was entirely based on Aksakof, and not on Kardec. Worse still: he relied on a limited reading of what Aksakof proposes, treating indications as if they were absolute requirements.

According to him, the text would not have exceeded in any way the common intellectual repertoire of a modern spiritualist: divisions within the movement, "return to Kardec," regeneration, Jesus—known, repeated themes, and therefore explainable as simple "latent memory." Since there would be no objective novelty, no unknown revelation, nor any element that the medium "could not know," the verdict would already be ready: animism, that is, the somnambulistic consciousness of the medium disguised as a message.

And it didn't stop there. For Rodrigo, any proof of identity would also be lacking. The tone — he says — would be emotional, slightly mystical, with expressions like "God the Father Almighty" and "blessings," which, in his view, would clash with the "historical Kardec," rational and professorial. The language, in turn, would simply be modern Portuguese, and in this he sees yet another indication of personification: the medium's unconscious fabricating a "character" based on what he imagines Kardec to be, instead of a real Spirit showing independence through 19th-century French or unmistakable stylistic traits.

Finally, Rodrigo resorts to what he calls a "mirror": the communication would have confirmed the group, validated its efforts, and criticized opponents—exactly what, according to him, a circle would want to hear when invoking the Codifier. For Aksakof and Hartmann, he insists, mediums in trance would be highly suggestible and would tend to reflect the thoughts and expectations of those present; therefore, messages that agree too much with the group would be suspicious. His conclusion is predictable: animism or personism; no unknown facts, no intellectual superiority, no external sign of identity. And, as a "scientific requirement," he even suggests asking questions in French, without coordinating with the medium, as if language—and not method—were the definitive boundary between illusion and reality.

A rebuttal to Rodrigo's criticism.

The refutation is simple: Rodrigo takes auxiliary criteria as if they were absolute laws, and in that he already starts wrong. Kardec teaches the opposite. The Spirit does not "speak" a human language; it communicates thought, and to transform thought into words it needs, through mediumship, the medium's vocabulary. Xenoglossia can occur, yes, but it is accidental, rare, and depends on specific conditions; for extensive and usual communications, Spirits prefer the language familiar to the medium, as it presents fewer material obstacles. Therefore, demanding 19th-century French as a necessary condition is not 'science': it is only an apparent rigor, which confuses rare indications with necessary conditions. It is, moreover, a criterion that, if taken to its ultimate consequences, would invalidate a huge mass of perfectly understandable and useful communications—including those recorded in the evocations of the Spiritist Review, with Spirits who, in life, spoke different languages, without this preventing the exchange.

Similarly, Rodrigo makes "proof of identity" the central point, when Kardec is explicit: the identity of ancient figures is often impossible to demonstrate materially and, at most, is morally assessed by the quality of the language. Furthermore, in philosophical and moral communications, identity is a secondary issue. If the content is worthy, coherent, and in accordance with the character attributed to the name, there is moral probability; but even when this certainty does not exist, the communication is not invalidated for that reason. The burden of proof for those accusing animism is not to point out the absence of evidentiary spectacle; it is to demonstrate doctrinal incongruity, fundamental error, serious contradiction—not merely to say "there was no unknown fact" and call that a scientific conclusion.

Regarding the "mirror," Rodrigo misses the mark altogether: the communication doesn't refer to our group as a closed club, but to the collective of Spirits and incarnate beings dedicated to disseminating the truth, and this was explicitly stated. Furthermore, the content doesn't fuel the thesis of vanity or self-confirmation: infallibility isn't asserted, exclusive authority isn't established, and doctrinal innovation isn't introduced; on the contrary, limits, trials, and difficulties are acknowledged. Mirroring, when a serious hypothesis, appears as a systematic confirmation of personal interests and human aggrandizement—not here. The result: Rodrigo's criticism reveals more haste than method, and more ignorance of Spiritist science than scientific zeal.

It's tiring.

As I said, it's tiring and even discouraging. Like Rodrigo Xavier, many others, claiming to be authentic Spiritists, approach Spiritism in a misguided way, basing themselves on belief systems stemming from opinions—of incarnate or disincarnate beings—and not on Spiritist science. Many well-known or rising figures also behave this way: opinions are repeated as if they were principles, and the debate shifts from method to adherence.

Among these, I cite public and verifiable examples: Luís Fernando Amaral, who argues in videos that Brazil is governed by the "angel" Ismael; Nibi Pensa, who defends the idea that divine justice operates according to a logic of debit and credit, contradicting the Kardecian principle and the very moral teachings of Christ; Maira Rocha, whose psychographies are frequently questioned regarding their content and purpose; Haroldo Dutra Dias, who endorses the same construction of the "angel" Ismael and the interpretation of "Nosso Lar" as an assured destiny. These are concrete points, and it is on them that criticism should focus: not on people, but on statements.

We wish that, before going to the microphone, there would be greater dedication to the study of Spiritist science, so well-founded and serious. Instead, there has been a preference for replacing the Spiritism of 1857 with a systematic belief, assembled without method, without control, and without due criteria, supported by communications taken as incontestable, as if they were immune to the possibility of mystification.

It's really exhausting... But we can't let ourselves get discouraged. I'm starting 2026 with this first outpouring of emotion, to try and resume the activities that are my responsibility, of my own free will.

If you are not already aware, recently, after the maturation of our mediumistic group, always carrying out a critical examination of mediumistic communications, we felt that the moment was right and, with the most serious motivation possible, we sought to obtain general guidance from the Spirit of Allan Kardec, knowing, as he himself asserted, that:

All spirits can be evoked: those who animated obscure men, as well as those of the most illustrious figures, whatever era they lived in; those of our relatives, friends, or enemies, and from them, through written or verbal communications, advice, information about their situation in the afterlife, what they think of us, as well as the revelations they are permitted to make to us.

Allan Kardec — The Spirits' Book — Introduction

The manner in which the evocation is performed, and its good or bad outcome, reside in what he says immediately after the preceding paragraph:

Spirits are attracted according to the sympathy inspired in them by the moral nature of the environment that evokes them. Superior Spirits delight in serious gatherings where the love of good and the sincere desire of those who compose them to learn and improve themselves predominate. Their presence repels inferior Spirits who, conversely, find free access and can act with complete freedom among frivolous people or those driven solely by curiosity, and wherever evil instincts exist. Far from obtaining good advice or useful information from them, one should only expect trivialities, lies, tasteless jokes, or mystifications, since they often assume venerated names in order to better lead astray.

Allan Kardec — The Spirits' Book — Introduction

We believe, at the time mentioned, that our environment is precisely that of serious meetings and, in fact, We received a response., which, as we have analyzed, in no way contradicts the expected nature of the response, whether it came directly from that Spirit or from a representative sent by him.

What, however, was the intention behind this evocation? Exhibitionism? Vanity? An attempt to gain authority? Not at all. We consider our group a laboratory and, since we still operate without the collaboration of other groups, we neither should nor wish to obtain anything from them. new about the Spiritist Doctrine, so that no name This will not lead us to adopt any new principle that requires the collaborative methodology used by Kardec. We say: First, we need to establish a central group., with the participation of delegates (representatives) of other mediumistic groups, formed by the same principles, so that we can resume conducting any research.

Our goal, therefore, is to demonstrate to the public that, with the necessary discretion and seriousness, in addition to doctrinal unity (knowledge about the Spirit ScienceYes, it is possible and beneficial to evoke spirits, who will assist us whenever we demonstrate goodwill.

The idea that we now have the Spirit of Allan Kardec at our disposal is far from our minds. No, that would be a mistake—with any Spirit, for that matter. We will continue our learning process, invoking other Spirits, such as that of Ermance Dufaux, whose evocation, At first glance, it seemed to us to be a misrepresentation that, lacking a better way to investigate precisely because we lack partner groups, only leads us to state, for now, This dialogue is fraught with uncertainty.

We eagerly await the formation of more groups within this same doctrinal framework, following the necessary study. However, we regret the slowness of many who still expect the work to be done for them.

One final word: yes, what we already have from Spiritist Doctrine is sufficient to elevate us many steps in evolution. However, as many say, Kardec's work does not encompass all aspects of Spiritism. There is a necessary development on various issues, which, surely, It will not be done in isolation., by one Spirit or by one group.

We await what the future holds.

Ermance Dufaux de La Jonchère was a French medium and writer born in Cambrai on March 8, 1839, and died in Suresnes on March 3, 1915. She is recognized as one of the most important figures of the first generation of Spiritism. She manifested mediumistic abilities early on and, as a founding member of the Parisian Society for Spiritist Studies alongside her father, collaborated significantly with Allan Kardec in consolidating the doctrine, directly participating in its revision. The Book of Spirits and contributing with mediumistic communications that resulted in important spiritualist literary works. His output includes psychographic accounts attributed to historical spirits, and his active participation in the spiritualist circles of Paris consolidated his influence on the emerging spiritualist movement in the 19th century.

During the meeting of the Semear Mediumistic Group, our group, we thought it best to seek the evocation of this Spirit at the meeting on November 2nd, 2025. From this, we obtained the following dialogue:

– Evocation.
Ermance: Ask away.
A: Are you happy, Ermance?
Ermance: Yes, I am.
A: Are you incarnate or disincarnate?
Ermance: Disembodied.
A: Did you realize you were in the spirit world immediately after leaving your physical body?
Ermance: What do you mean by immediately?
A: Shortly after his death.
Ermance: I could already see my body, weak and immobile. I learned that I had already detached myself.
A: What were your first impressions immediately after the death?
Ermance: I had already explained what was happening to me. I can tell you that there was no suffering. I had already realized that I was already with the Spirit. But now, without my body. It was just a stage. Just a period.
M: How long did it take you to recognize yourself in the spiritual realm after your death?
Ermance: I'm going to draw an analogy with your time. It was fast. Maybe, a few days. Maybe, a few days.
M: Just a few days. Did you go to his funeral?
Ermance: Yes.
M: How did you feel there?
Ermance: I perceived my body as motionless. I realized I was no longer here. At some point, the spectral circle, because we come face to face with our body, which was our dwelling for a period, which served as our instrument, but I was already aware that I was no longer there.
M: That was precisely my question. When you saw your own funeral, you had already recognized that you were no longer part of this world. So, this disturbance, are you sure it only lasted a few days?
Ermance: Even when we see our motionless body and realize that we are no longer part of it, it is still difficult for us to understand that we are no longer there. That when we speak to our family, our friends, our loved ones, they do not answer us. There is always a disturbance, even if small, my brother. But I soon understood. I soon understood that I needed to follow my own path.
M: Now a more specific question, Ermance: What was the first topic that the spirit Joan of Arc dictated to you that only you two knew? Only you and Kardec?
Oh, excuse me, Ermance, the Friendly Spirit wants to say something, if you could. Just a minute, Ermance?
Ermance: Yes, of course.
EA: You need to remember that time is different in both worlds. When she speaks of days, for the Spirit it is a blink of an eye. For you it is different.
A: Thank you very much. Ermance, can you answer Joan of Arc's question? Which one did she dictate to you, the first topic?
Ermance: No, I can't.
A: What was the biggest mistake you made while practicing mediumship?
Ermance: I allowed myself to be deceived by some Spirits.
A: In your existence as Ermance, what definition would you give to this existence?
Ermance: I was happy.
A: And were you able to achieve the goal of this incarnation as Ermance?
Ermance: On our journey, we always have so many things planned. But we don't always manage to complete everything. Everything that was planned, everything that we chose through our free will.
A: When you were Ermance, were you already programmed to be a medium for that incarnation? Ermance: Yes.
A: So you followed a schedule, right?
M: Has the program you were able to implement put you in a better position on a spiritual level?
Ermance: Yes. Yes, I did put myself forward. I moved forward a little more, I evolved a little more. With each incarnation, even if we haven't completed our purpose, we always advance a little further. This one caused me a very significant advancement.
A: Since we're looking to bring you in to help our mediums, and any other mediums we may know, what is the greatest danger for a medium? What advice could you give us to help us?
Ermance: Fascination. Being fascinated by a spirit that dictates your thoughts, and the medium becomes enslaved by it, repeating its frequencies and thoughts. This is a big mistake and ends up influencing others.
A: This is not good at all.
M: Do you still inhabit Earth or another orb?
Ermance: No, I don't live on Earth.
M: Have you reviewed your past reincarnations, Ermance?
Ermance: Yes.
M: Was it immediately after his death or did it take some time?
Ermance: It took some time, but I saw them.
M: In those previous reincarnations, did you have direct contact with Professor Rivail?
Ermance: Yes. We communicated through thought in an attempt to organize what was to come.
A: Do you still stay in touch with him today?
Ermance: Yes.
M: So you can clearly remember your existences prior to Ermance, correct?
Ermance: Yes. Our past lives and our lessons are shown to us like a film.
M: Do you remember the details of those reincarnations?
Ermance: They are passed to us in a flash. I couldn't possibly deal with the details of the incarnations.
M: And just one more question. If you can remember those past lives, why wouldn't you remember what Joan of Arc dictated to you when she was incarnated as Ermance?
Ermance: As I said, I don't even remember the details of previous incarnations. They pass by like a flash. We acquire all the learning in each one, which is granted to us like a treasure. But it's not easy to remember the details of each one.
A: In the last mediumistic meeting we had, the communicating Spirit spoke through two mediums at the same time. How was that possible, sister?
Ermance: I can assure you that this cannot occur at exactly the same moment during a meeting between two mediums. But the same Spirit can give the communication to two mediums in the same meeting.
A: What made you prefer to communicate through this medium rather than the other? We have two mediums here now.
Ermance: I can perceive at this moment the Spirit that always guides the meetings. That is always present. It is this Spirit that meets with the medium.
A: Ermance, I am very grateful that you spoke with us and that you were willing to help. I am very grateful that you were able to come here and I would like you to give a final greeting and some instructions to our mediums. If you can, of course.
Ermance: My brothers and sisters, continue your work, continue your studies, your evocations; and always remember that each medium, each instrument, has its limitations. Within those limitations, as you said, goodwill and solicitude are essential. Never forget that. There is always learning in each communication. I thank you for the opportunity to be here and I bid you farewell.
A: May God be with you, Ermance… Thank you very much.

The dialogue presents some points of agreement, but also some inconsistencies, with what we have learned from Spiritist Doctrine. Two particularly incongruous points caught our attention: her not remembering what was published in the book about Joan of Arc, and her stating that Spirits cannot communicate through two mediums simultaneously, which is demonstrated as possible in Kardec's work (The Book of Mediums, item 282, sub-item 29).

This raised doubts for us as to whether it was truly the Spirit of Dufaux who presented himself. Here, we faced that dilemma: lacking other partner groups capable of conducting such research, performing the same evocations or asking pertinent questions, we were, in a way, left with our hands tied, leaving this communication in the realm of uncertainty, awaiting the day when we can see a collaborative group formed for this purpose.

In our last mediumistic study meeting, after several evocations, we decided, seriously and confidently, and feeling that it was an opportune moment, to seek some guidance, albeit indirectly, from the Spirit of Allan Kardec, the codifier of Spiritism. The medium, in psychophony, after a few moments of concentration, begins to speak in a quite different manner, more serious and deliberate, and gives the following communication:

I observe the division of groups within the consoling doctrine that was transmitted to me by the superior Spirits, and which they themselves had warned me about regarding all these incongruities and deviations that would occur. There are, however, groups that seek to follow the steps and methodology of what I myself did, following the advice offered to me by so many dedicated friends. I feel, however, the resistance of many who still insist on mysticism, dogma, the inversion of words, and distortions of the doctrine's foundational content.

Together with my Higher Spirits who accompanied me on this journey, I seek to send inspiration to those who are open to receiving it, in order to restore what has been distorted since my absence. Our group grows, supported by the blessings of God the Almighty Father. Our understanding today is much greater than it ever was, but we still do not have all the answers.

We would like the true Spiritism, the one that will transform humanity and bring about the era of Regeneration, to be disseminated correctly. The work in this task will be hard. Trials will come. Many will succumb. But Spiritism will always be alive and will survive the blows of those who remain attached to false beliefs. God's designs are clear. The laws are clear, immutable.

May those who seek me seek beyond. I am merely one among many who spread the truth and wish to instill in hearts what Jesus brought to us more than 2000 years ago. May Spiritism be for you the true and comforting light. May it continue to progress, evolve, transforming minds and hearts. I wish you success in this great work of reconstruction, even if time does not allow you to glimpse, in this life, the seeds you are planting. 

May God bless you.

After the communication ended, we conducted our usual analysis, this one in particular with great attention. We found nothing in it that contradicted the expected seriousness, nor any idea that was contrary to Spiritism, historical facts, or Kardec's ideas. Whether it was Kardec himself, or a Spirit designated by him, we do not know, but we are already fully happy to see once again the assertion proven that the Spirits do not leave unanswered or unwelcome those who have seriousness and honest intentions in seeking communications.

In addition to our own analysis, we decided to submit it to NotebookLM, comparing it with all of Kardec's work. To the first question, whether there were any inconsistencies, we obtained the following answer:

When comparing the excerpt of the communication attributed to the Spirit of Allan Kardec provided in your consultation with the available sources, no fundamental doctrinal inconsistencies were found.. On the contrary, the content of the message reflects central concerns and methodological principles that Allan Kardec vigorously defended throughout his life, especially in his later years and in his fundamental works.

Below, I present a detailed analysis of the points in the message compared with the sources:

1. The Division of Groups and the Warnings from the Spirits

• Message: “I observe the division of groups… and that they themselves [the Spirits] had warned me about all these incongruities and deviations…”

• Sources: Kardec was, in fact, repeatedly warned by the Spirits about attempts at division and the struggles that Spiritism would face. The Spirit Erastus, for example, explicitly warned: “I am not unaware… that everything will be used to sow division among you; that ambushes will be set for you… that you will be set against one another.” Kardec recognized that the formation of sects and divergent systems was inevitable at the beginning, driven by the pride and ambition of certain individuals, but that unity would be achieved through the force of circumstances and the universality of the teachings.

2. Emphasis on Methodology

• Message: “However, there are groups that seek to follow in the footsteps and methodology of what I myself did…”

• Sources: The defense of a specific methodology is the cornerstone of Kardec's work. He insisted that Spiritism was not the product of personal opinion, but the result of the "collective and concordant teaching of the Spirits." The method he advocated was not to blindly accept what the Spirits said, but to submit everything to "universal control" and the scrutiny of reason and logic. He affirmed that those who did not follow this method of universal concordance and based themselves on isolated opinions would be subject to error and to creating ephemeral systems. Therefore, the appreciation of groups that follow this methodology is perfectly consistent with the Codifier's thinking.

3. Combating Mysticism and Dogmas

• Message: “…resistance from many who still cling to mysticism and dogma…”

• Sources: Kardec worked tirelessly to separate Spiritism from mysticism and the supernatural, presenting it as a science of observation and a rational philosophy.

    ◦ On Mysticism: He asserted that Spiritism does not accept facts described as miraculous or supernatural, explaining them through natural laws, and it combated practices that could lead to fanaticism or superstition. He explicitly stated: "Spiritism is a positive science that destroys the last vestiges of the miraculous.".

    ◦ Regarding Dogmas: Kardec reiterated that Spiritism is not a religion constituted with priests and particular dogmas. He criticized blind faith and defended that unwavering faith is that which can face reason head-on. He also warned against Spirits who try to impose absolute or dogmatic systems, considering this a sign of ignorance or mystification.

4. Word Inversion and Distortions

• Message: “…they insist… on inverting words and distorting the core content of the doctrine.”

• Sources: Kardec was aware that words and principles could be misinterpreted or distorted. He took care to create neologisms (such as "Spiritism" and "perispirit") precisely to avoid confusion of terms and ensure clarity of definitions. He also observed that adversaries and false friends would try to distort the spirit of the doctrine or create contradictory systems. The very history of posthumous adulterations of his works (such as The Genesis and Heaven and hell) confirms the factual existence of these "distortions of the contents of the doctrine's foundation" mentioned in the message.

Conclusion

The message attributed to the spirit of Allan Kardec is in complete agreement with the thoughts, style, and concerns expressed by the Codifier during his lifetime. The sources demonstrate that he:

1. He anticipated and combated divisions based on personalism.

2. He advocated a rigorous method of universal control and rationality.

3. He categorically rejected superstitious mysticism and dogmatic imposition.

4. He feared and warned against the alteration and distortion of the fundamental principles of the Doctrine.

Then, regarding the question "what in this communication could be doubtful," we obtained:

Allan Kardec's analysis of any communication, even if originating from his own spiritual guide (as "Akar" is identified or identifies himself), would be based on a unwavering methodological rigor, aiming to ensure the purity of the doctrine against mystification.

Even considering that the content of the message is of high morality and logical coherence (Characteristics of Superior Spirits), Kardec would raise the following points as doubtful or that would require rigorous scrutiny and control:

1. The Question of Identity (Authenticity of the Name)

Although the message itself is humble and wise, the first point of doubt would be the assurance of the identity of the person who signed it.

• Usurpation of Names: Kardec knew that inferior Spirits (pseudo-wise or mystifiers) frequently They usurp respectable and revered names. to give more weight to their words and impose their utopias. The Spirit that presents itself must be judged by the language and maxims it formulates, for a Spirit that called itself Fénelon, for example, and offended common sense and morality, would prove the hoax.
• Appearance of Wisdom: Deceiving Spirits “"They can imitate everything, everything, except true knowledge and true feeling."”. Therefore, even the wisdom demonstrated in Akar's message would have to be verified by teaching agreement. The wisdom and logic present in the text only prove that it is a Spirit of a certain elevation, but they do not necessarily attest to the historical identity that he implies.

2. The Concept of “Our Group Grows”

The emphasis on the formation and growth of a specific "group" could raise concerns about the risk of exclusivism and schisms, which Kardec vehemently opposed.

• Risks of Cult Formation: Kardec warned that ambition and pride lead Spirits to create particular systems and to link their names to an innovation. When a Spirit incites separation or isolation among followers, this betrays its inferiority.
• Universal Remote Control: The Spiritist Doctrine is not the privilege of a single Spirit, but is the result of... universality of the teaching of the Spirits. Akar declares that his group “"grows"” (Our group is growing), which, for Kardec, would be less important than the quality of unity and adherence to universal doctrine. He would insist on knowing if this group preaches to unity or a separation from the other rows.
• Avoid Personal Superiority: Although Akar's claim that he is “"just another one"” If propagating the truth is a sign of moral superiority, Kardec would use the principle of humility to guard against any attempt to establish this "group" as the only true source, because every Spirit that “"intends to have the privilege of truth"” It is inferior.

3. Revelations about Struggles and the Future

Although Spiritist Doctrine includes the prediction of future struggles (trials and persecutions), Kardec was cautious regarding the nature of these predictions and the actions resulting from them.

• Infallibility Guarantee: Kardec kept repeating that “"The spirits possess neither supreme wisdom nor supreme knowledge."”, ...and that their knowledge is limited to their level of refinement. Therefore, Spiritist Doctrine requires that isolated ideas be accepted with... reservations.
• Predictions of Dates/Material Facts: Akar's communication does not contain specific dates, but it is a warning about the harshness of... “"evidence"” and that “"Many will succumb."”. Kardec accepted premonitions of future events when useful, but distrusted circumstantial predictions, especially regarding material facts and fixed dates, as these are indications of... mystification.

In short, Kardec would use the principle of Universal Control of the Teaching of Spirits (comparing this message with others received in different centers and mediums) and the riddle of reason to confirm the authenticity and purity of all points raised by Akar, ensuring that the doctrine did not deviate into the dogmatism or mysticism.

We note that the analyses made by NotebookLM are very relevant, proving to be a very useful tool in mediumistic research. However, when it talks about... group, We note that the communication does not refer to something exclusive, but rather to a group of Spirits seeking to spread the truth. Furthermore, we do not notice anything..., in this communication, which points to problems of mysticism or deception. In fact, we think that everything about it demonstrates the character one would expect, as we have already said.

Finally, we leave this communication for the appreciation of others, and also as an encouragement to resume mediumistic research, which requires the formation of many groups, doing the same everywhere, and collaborating to carry out Kardec's method.

The distance between Apometry and Spiritism does not appear on the margins, but at the very core of each proposal. When we closely examine the apometric system attributed to José Lacerda de Azevedo and compare it with the doctrinal principles consolidated in the works of Allan Kardec — The Book of Spirits, The Mediums' Book, The Genesis, Heaven and hell, Posthumous Works and the twelve years of Spiritist Magazine The result is not a gradation, but a division. Apometry is structured as a technique; Spiritism, as a science of moral observation. The first operates by command; the second, by cooperation between incarnate beings and Spirits, guided by moral law. Inconciliation is inevitable.

Apometry inaugurates its methodology by affirming the possibility of inducing the unfolding of the spirit through purely mechanical means—numerical counting, mental pulses, verbal commands. In essence: if the operator gives the order and sets a rhythm, the spirit separates, consciously, ready to be guided. This conception establishes a technical relationship between the incarnate and the spiritual phenomenon, as if the unfolding were a physiological process susceptible to external triggering, independent of the intimate nature of the medium and the free will of the Spirits involved.

None of this is supported by Kardec's work. Throughout Spiritist literature, there is not a single instance where perispiritual separation is treated as a voluntary procedure brought about by human techniques. Kardec is categorical: somnambulism, ecstasy, emancipation of the soul—all are natural, spontaneous phenomena, dependent on the psychic and moral state of the individual, never on the application of formulas. And when the influence of orders, rituals, words, or counting is discussed, the response from the Superior Spirits is always the same: any virtue attributed to such methods is superstition, and doctrines that prescribe mechanical processes are inspired by ignorant Spirits.

In the apometric universe, however, technique replaces the natural phenomenon. The operator assumes the role of an active agent, capable of "opening" and "closing" the astral projection, of "collecting" the patient's spirit, of projecting it to specific spiritual environments, or even of guiding it to past or future situations. The spirit is treated as a manipulable object, subject to external commands. In Spiritism, on the contrary, the autonomy of the Spirit is inviolable. Kardec establishes that, among Spirits, incarnate or disincarnate, supremacy only exists through moral superiority—never through force. No Spirit can be constrained by technical authority, and no legitimate process of spiritual assistance is based on any form of coercion.

Another point of rupture appears in the way Apometry conceives of the perispirit and the spiritual world. The system presumes the existence of multiple perispiritual layers that can be separated from one another, operated on individually, and treated as distinct functional levels, each susceptible to direct manipulation by the operator. In Kardec, there is nothing that even remotely resembles this fragmented vision. For Spiritist Doctrine, the perispirit is a functional, elastic, and plastic unit, subject to the will of the Spirit—and not to the vibratory scalpel of a human technician. The operational fragmentation of the spiritual being is foreign to Spiritist ontology.

The divergences become even more evident when one observes the introduction of devices, mechanisms, technological structures, and "astral equipment" into apometric practices. The presence of implanted devices, machines, and instruments of a supposedly electronic or electromagnetic nature in the spiritual plane contrasts radically with Spiritist science, according to which Spiritist phenomena are essentially fluidic, derived from the will and morality of the Spirits, and not from mechanics. Kardec never describes spiritual engineering equipped with screws, emitters, modules, or tools for physical intervention. For him, healing, obsession, relief, or disturbance are established through moral, vibratory, and magnetic processes, but never through instruments.

Deeper than any technical divergence is the philosophical rupture. Spiritism maintains that all evolution proceeds from the moral transformation of the Spirit, and that no external process—be it ritual, apparatus, technique, or command—can replace inner effort. Apometry, on the contrary, attributes to the operator the ability to correct, reorganize, and redefine spiritual states through technique, as if moral improvement were supplementary and not structural. Kardecian ethics are abolished when progress ceases to be the inner work of the Spirit and becomes a function of a technical process applied from the outside.

Finally, Apometry presents itself as a new doctrine, with its own laws, terminology, independent conceptual apparatus, and distinct objectives—but it claims proximity to Spiritism. Kardec's position on new doctrines, however, is unequivocal: any system that introduces principles that do not harmonize with the universality of the Spirits' teachings, or that creates divisions, exclusivism, closed groups, or identities parallel to Spiritism, is necessarily foreign to the Spiritist Doctrine. Furthermore, when a theory lacks universal confirmation, or presents elements contrary to the demonstrated moral and fluidic laws, it should not be incorporated into the doctrinal body.

Apometry, therefore, is not merely an addition to Spiritism; it is a foreign body. It operates by command where Spiritism operates by morality. It uses technique where Spiritism uses observation. It manipulates spirits where Spiritism cooperates with them. It introduces technology where Spiritism describes fluid. It offers artificial laws where Spiritism recognizes natural and moral laws.

There is no possible reconciliation.
And this does not detract from Apometry as a particular spiritualist construct; it merely places it in its proper context: an independent system, non-spiritualist, non-Kardecian, not compatible with the science of Spirits as established by Kardec.

From the very beginnings of the Spiritist movement, certain terminological errors have created distortions that still hinder a precise understanding of the Doctrine. Words borrowed from other fields—laden with established meanings, disputed by divergent currents, or marked by traditions foreign to Spiritism—have been incorporated into Spiritist discourse with particular meanings, different from the predominant meanings in common usage. This practice, although often well-intentioned, has produced profound ambiguities, bringing Spiritism closer either to religious structures it does not possess or to political currents that have never been part of its doctrinal body. The result has been fertile ground for confusion, misappropriation, and interpretations that deviate from the clear, simple, and rational method established by Kardec.

1. The genesis of the terminological problem

From early on, part of the Spiritist movement insisted on classifying Spiritism as a "religion," even if only "in a philosophical sense." However, the choice of term contradicted the very doctrinal structure: in common usage, religion implies worship, ritual, spiritual authority, dogma, and institutional hierarchy—elements foreign to the Spiritist science organized by Allan Kardec. The result of this insistence was the consolidation of a permanent misunderstanding. A single word, taken from another semantic field, brought Spiritism closer to structures alien to its rational method, creating an ambiguity that has persisted.

2. The question of “socialism” in Denis and Herculano

The same process is repeated in the use of the term "socialism" by Léon Denis and, later, by Herculano Pires. Denis uses the word to express an ideal of fraternity, moral cooperation, and solidarity among men—a spiritualist, ethical use, based on the perfectibility of the individual. However, the intellectual landscape of the 19th century was already marked by multiple socialist currents coexisting and competing with each other. Among them, one stood out with increasing force: scientific, materialist socialism, constructed by Marx and Engels from the 1840s onwards, possessing a robust theoretical body, its own vocabulary, and concrete influence on the European workers' movement.

The term "socialism," therefore, was already deeply saturated with divergent, if not openly antagonistic, meanings. It lacked semantic neutrality. There was not one "socialism," but "socialisms," of which only a portion shared an affinity with spiritualist values. Thus, when Denis and Herculano chose to preserve the word by attempting to differentiate it from Marxist materialism, they ended up facing an unavoidable obstacle: the term did not belong to them. It carried with it the force of dominant usage, and this force prevailed over the author's particular intention.

3. Capturing terms by their predominant meaning

The phenomenon is identical to what occurred with the expression "religion in a philosophical sense." Words laden with broad and consolidated uses do not submit to artificial redefinition. Upon entering Spiritist discourse, these words immediately trigger the connotations predominant in the social imaginary. Thus, Denis's "socialism"—moral, spiritual, humanitarian—is easily taken for Marxist "socialism"—materialistic, collectivist, partisan, centered on class struggle. The same applies to "religion": the attempt to limit the term to a philosophical sense does not prevent its traditional meanings from being evoked.

This semantic capture produces concrete doctrinal effects:

1. Denis and Herculano came to be used as legitimizers of modern political currents.
2. Moral criticism of inequality is often confused with adherence to ideological programs.
3. Spiritism is being dragged into political disputes that don't concern it.
4. Materialistic currents find a loophole to infiltrate Spiritist discourse.

The confusion does not stem from the doctrinal content, but from a poorly calibrated terminological choice for the semantic environment in which it circulates.

4. The rational self-sufficiency of Spiritism

The Spiritism organized by Kardec does not need these external categories. It is a clear, simple, logical doctrine, founded on the observation of facts and the rational analysis of phenomena. Its vision of life rests on moral laws and the spiritual evolution of the individual—not on theological structures, nor on political projects.

And it is precisely this rational structure, when preserved in its original form, that naturally leads to social transformation. It is not a matter of state intervention, collectivist planning, or reform programs imposed from the outside in. The social change derived from Spiritism occurs through the progressive modification of consciousness: moral enlightenment, responsibility, free adherence to good, perception of the spiritual consequences of actions. It is an autonomous, spontaneous, and non-coercive change. This point is... fundamental, Because Spiritism clearly contradicts and refutes materialistic and coercive doctrines of social change, demonstrating them to be merely artificial and unsustainable, such as scientific socialism, communism, and Marxism (using this term only for clarity).

When the doctrine is kept intact—faithful to the Kardecian methodology—the moral transformation of the individual inevitably radiates to social structures. There is no need to clothe Spiritism in terms from other fields, nor to artificially link it to political currents. When this occurs, the effect is the opposite: the nature of the Doctrine is distorted, loses clarity, and opens space for improper interpretations.

5. The inevitable consequence of terminological ambiguity

To graft loaded terms like "religion" or "socialism" onto Spiritism is always counterproductive. Each word carries with it a universe of meanings that obscures, confuses, and gives rise to erroneous interpretations. Dominant semantics dominate thought. The doctrine, then, ends up embroiled in disputes that do not belong to its field of action.

Restoring conceptual precision means recovering the language proper to Spiritism—that constructed by Kardec, rigorous, rational, devoid of ambiguities. It means preventing external concepts from distorting its structure. It means preserving the conditions for its social action to occur in the only way compatible with its nature: through freedom of conscience, through understanding spiritual laws, through inner maturity, without impositions, without ideological alignments, and without terminological borrowings that divert the focus of the Doctrine.

This question was developed in response to a message attributed to Allan Kardec in the introduction to the book "Spiritism is the Work of Jesus," by Paulo Henrique de Figueiredo and other authors:

Follow the path I have walked. Yes, there was pain, fear, setbacks, and obstacles. But nothing stopped me; moreover, they encouraged me and strengthened my determination. Each of us, at a certain point in our journey, will experience the ultimate test, the true fulfillment, where we find our worth in serving our Creator with dedication and humility. Yesterday it was me, tomorrow it will be each of you. The worlds wait in eternity for the light to show the way. The light of the world was Jesus; I only repeated his words. Together we serve at God's command. Come and be part of this resplendent celebration. The times have come. Just keep moving forward.

Allan Kardec

Psychographed page written on September 12, 2025.

Mateus mediumistic group.

“"If we were to summon Kardec and a Spirit, claiming to be Kardec, were to deliver an elevated, moral message, without delving any deeper into it, would it be important to ascertain the identity of that Spirit? What did Kardec demonstrate regarding this type of situation?"”

This is a question that touches on the core of Allan Kardec's method for discerning spiritual communications, especially when it comes to elevated moral teachings.

According to Allan Kardec, in the scenario you describe — where a Spirit presents itself with a respectable name (like his) and brings a elevated message, of a moral nature. — a absolute identity of that Spirit would be a secondary issue and of no real importance..

Below is what Kardec demonstrated and taught about this situation, prioritizing the value of the content over the name.

1. The Priority of Moral Content

Kardec established a fundamental rule for judging communications, applicable when instruction is the main focus:

• What matters is the nature of the teaching.Whether it is good or bad, worthy or unworthy of the person who signs it. This is the crucial issue.

• The name It's never a guarantee.. The only true guarantee of superiority is thought and the way in which it is expressed.

• If the teaching is good and rational, It matters little what name the Spirit takes.

• For general instructions, if the Spirit only says useful things, The name by which it reveals itself is irrelevant. Often, a Spirit takes a known name (such as that of an apostle or a respected person) to fix the ideas of the evoker.

• If a Spirit who only preaches good were capable of consciously lying without any use, we would have to assume that it is an evil Spirit, which is not logical. The essential and exclusive objective of Spiritism is the moral improvement of humankind. A high moral message serves this purpose.

In short, judgment on a Spirit that communicates under a respectable name, but provides a A pure message, without contradictions and living up to expectations. (like Kardec), it must be done primarily by moral appreciation of language and maxims.

2. Betrayal Through Language

Kardec warned that spirits who appropriate respectable names as a form of mystification are quickly unmasked when their language is analyzed.

• The impostor spirits They betray themselves immediately through the language they use and the maxims they formulate.. If, for example, the Spirit offends common sense or morality, it will demonstrate, by that simple fact, the deception.

• Deceiving spirits can imitate anything, except true knowledge and true feeling..

• The language of truly good and superior Spirits is always dignified, noble, logical, and free from contradictions., and in it one breathes the wisdom, benevolence, and the purest morality.

• If a teaching is good, rational, and does not provoke serious objections, the conclusion is that the source is superior, even if the name is apocryphal.

3. When Identity is Crucial

Although identity is secondary for the general instruction, It is considered important or easier to verify in other contexts:

1. Intimate Evocations: If the goal is to communicate with a relative or friend, the same person It is of interest, and reasonable, to try to ascertain the identity, which is more easily proven when dealing with contemporary Spirits, whose characters and habits are known.

2. Systemic Mystifications: Attention should be focused on distinction between good and evil spirits, ...whose quality is never indifferent, even if individuality is. The spirit of a lower order that adorns itself with a respectable name so that its words may be believed requires great caution.

What Kardec demonstrated about the situation:

Allan Kardec demonstrated that continuous discernment, based on logic and common sense, It is the safest tool. He and the Parisian Society for Spiritualist Studies did not accept everything that came from the Spirits as irrefutable truth, knowing that they can be mistaken or mislead.

Experience (the continuous observation of facts and language) provides the means to unmask mystifications.

In summary, If the message from the spirit claiming to be Kardec is elevated and moral, then it is, by definition, useful for their moral advancement, which is the essential goal of Spiritism. In these cases, the quality of teaching This is sufficient proof that the Spirit is elevated (whether it be Kardec or a Spirit of equal elevation presenting themselves under that name). To prove the identity materially would be childish or unnecessary, since the value of the exchange would already be established by its moral content.

For better understanding, we can use an analogy: in Spiritist Doctrine, receiving a high moral message is like receiving a check signed by a highly reputable figure. If the check is genuinely endorsed by a solid financial institution (morality and reason), the validity of the message (the teaching) is guaranteed, even if you are not sure if the person who personally delivered it was the signatory, because the charitable intention and the source of value are undeniable. The focus is on... The undeniable value of the currency (its morality), and not the authenticity of the signature, is what determines its value.. The spirit of a lower order, in turn, would be like someone trying to pass a counterfeit bill, but the material (morality) does not withstand close inspection.

Today we bring you another analysis of mediumistic communication. The focus is always on highlighting the logical characteristics of the messages through the body of the message, point-by-point analysis, and conclusions.

In November 2025, during one of our mediumistic meetings, one of the mediums received the following spontaneous psychographic communication from a Spirit:

There was a time when proof was necessary. Today, according to the evolution of the world's inhabitants, it is even more necessary, since humanity is increasingly imbued with bad intentions, aiming for selfishness and personal gain above the collective good. Studies are being conducted on mediums and mediumship. However, researchers, focused on comforting letters, forget the basics of the doctrine. Either they forget them or they are unaware of them.

When people search for comforting letters seeking proof, the spiritual world often remains silent. The research lacks an essential element: faith. It also lacks an understanding of the spiritual world.

If we were to list all these points here, we would have to dictate the codification from the very beginning.

Even back in Kardec's time, they tried the same experiments. Since then, nothing has changed in God's Laws, nor in the conduct of the Spirits.

But don't worry. The time for concrete proof is near, and even the unbelievers will tremble.

We've already said it: if necessary, we'll bang on the tables again.

Mediums are flawed. God's Laws are not.

These scientists should conduct their studies within a mediumistic group. Only then could they understand the basic workings of the phenomena. Isolating mediums to evoke spirits is not a proper study. However, analyzing mediums in trance within groups could provide them with material to expand their research.

But we are merely messengers. Our words are not always well understood.

We hope, and will do our part, to ensure they reach their best conclusions, without taking away humanity's faith in tomorrow; on the contrary, we will inform the unbelievers about the certainty they will gain from our world. (We understand that this part of the message is best understood in this way:)“We wish to inform the unbelievers of the certainty they will obtain from our world. And we will do our part to ensure they reach their best conclusions, without taking away humanity's faith in tomorrow.”))

A Spirit November 2025

This communication has the characteristic of doctrinal firmness, rigorous logic, and a focus on moral utility.. We will assess whether the Spirit's assertions are consistent with general teaching, as well as whether it promotes progress and good, rather than sensationalism or speculation.

The message can be classified as profoundly instructive and in complete accordance with the morals of the Higher Spirits. It serves as a practical guide and a stark warning to researchers and mediums.

Here is the point-by-point analysis:

1. On the Condition of Mankind and the Necessity of Proofs

The assessment of Humanity — which is “increasingly imbued with bad intentions, aiming for selfishness and personal gain above the collective good."” — it is a finding that reflects the reality of our planet atonements and trials. O selfishness it's the pride These are the real ones. wounds of Humanity. Spiritism has as its essential goal precisely moral improvement of the human being.

The statement that the The need for evidence is even greater. It is logical, since spirit manifestations have a providential end: to convince them unbelievers of the survival of the soul.

The warning that the “"The time for concrete evidence is near."” and that “"If necessary, we will bang on the tables again."”. ...is in harmony with the law of progress. The Spirits began their manifestations with the... physical effects (the blows — typology), which served as the vestibule of Science to awaken attention. Kardec observed that the Spirits conduct the teaching in a way gradual and prudent. The resumption of physical phenomena would be a powerful means for the universal implementation of the doctrine in the new phase. This would shock those who still need material evidence. ((https://kardecpedia.com/roteiro-de-estudos/889/viagem-espirita-em-1862/1983/discursos-pronunciados-nas-reunioes-gerais-dos-espiritas-de-lyon-e-bordeaux ))

The statement that “"Nothing has changed in God's Laws, nor in the conduct of the Spirits."” It is perfectly accurate, for divine laws are immutable. (Heaven and Hell – Part One: Doctrine – Chapter VIII. Future Punishments According to Spiritism – 14th. The objection raised from divine foreknowledge also falls before this law. God, in creating a soul, effectively knows whether, by virtue of its free will, it will take the good or the bad path; He knows that it will be punished if it acts badly; but He also knows that this temporary punishment is a means of making it understand its error and of leading it onto the good path, which it will reach sooner or later. According to the doctrine of eternal punishments, God knows that the soul will fail and is condemned beforehand to endless torture. Reason also tells us on which side true God's justice lies.)

2. On Research Methodology, Faith, and Spiritual Silence

Criticism of researchers who “"Focused on comforting letters, they forget the basics of doctrine"” and act with the “"curiosity"” This is a key point reiterated in Spiritist works.

• The Need for Faith and Study: The teaching correctly states that research lacks faith and of understanding the spiritual world. Kardec always emphasized that the unshakable faith it is the one that can face reason head-on. Serious and persistent study is the first condition to learn about Spiritism. (( https://kardecpedia.com/roteiro-de-estudos/2/o-livro-dos-espiritos/47/introducao-ao-estudo-da-doutrina-espirita/xvii ))

• Spiritual Silence: The fact that “"The spiritual world often remains silent."” When the search is for proof (out of interest or curiosity), it is a constant truth. The Higher Spirits They don't like curious people.. They are not suited to frivolous, idle experiences or those meant for show., and refuse to assist any kind of cupidity or selfishness.

The message is correct in suggesting “"to dictate the codification from the outset"” To clarify these points, this would demonstrate that, without the philosophical basis (God, soul, immortality), the study of manifestation is... useless. ((The Mediums' Book, Chapter III – On the Method https://kardecpedia.com/roteiro-de-estudos/884/o-livro-dos-mediuns-ou-guia-dos-mediuns-e-dos-evocadores/1009/primeira-parte-nocoes-preliminares/capitulo-iii-do-metodo/18)))

3. On the Fallibility of the Medium and the Importance of the Group

The communication provides vital practical instructions on mediumistic practice:

• Fallibility: The distinction “"Mediums are flawed. God's Laws are not."” It is fundamental. The mediumistic faculty is organic and regardless of morale of the medium. However, the application and quality of the communications depend on the qualities of the medium.

• The Obstacle of Isolation: The criticism that “"Isolating mediums to evoke spirits is not a correct study."” It's a safety maxim. isolation of the medium is one of biggest obstacles of mediumship. He who works alone easily becomes prey to Lying and hypocritical spirits that dominate. (The Book of Mediums – Part Two – Chapter XXIII – On Obsession – Causes of Obsession – 248. It very often happens that a medium can only communicate with a single Spirit, who is linked to him and answers for those who are called through him. This is not always an obsession, as the fact may derive from the medium's lack of malleability, or from a special affinity with a particular Spirit. Obsession properly speaking only occurs when the Spirit imposes itself and intentionally drives away others, which is never the work of a good Spirit. Generally, the Spirit that takes possession of the medium, with a view to dominating him, cannot bear the critical examination of his communications; when he sees that they are not accepted, that they are discussed, he does not withdraw, but inspires the medium with the thought of isolating himself, even, not infrequently, ordering him to do so. Every medium who is offended by criticism of the communications he obtains echoes the Spirit that dominates him, a Spirit that does not It can be good, provided it inspires an illogical thought, such as refusing examination. The isolation of the medium is always a deplorable thing for him, because he is left without verification of the communications he receives. Not only should he seek the opinion of others to clarify things, but it is also necessary for him to study all kinds of communications in order to compare them. By restricting himself to those transmitted to him, he risks being deceived about their value, without considering that he is not given to know everything and that they almost always revolve within the same circle.

• The Strength of the Group: The advice that the study “"It should be done in a mediumistic group."” It's the only way to avoid obsession. The serious group provides the control, a analysis it's the critical examination Communications by disinterested and benevolent people unmask deceiving Spirits. (The Book of Mediums or Guide for Mediums and Evocators. Part Two — Of Spirit Manifestations. Chapter XXIX — Of Spiritist Meetings and Societies. Of Meetings in General. 329. Study meetings are, moreover, of immense use to mediums of intelligent manifestations, especially to those who seriously wish to improve themselves and who do not attend them dominated by a foolish presumption of infallibility. Obsession and fascination constitute one of the great stumbling blocks of mediumship, as we have already had occasion to say. They can, therefore, deceive themselves in good faith regarding the merit of what they achieve, and it is easily conceived that deceiving Spirits have an open path when they are only dealing with a blind person. For this reason, they distance their medium from all supervision; they even go so far as to make him averse to anyone who might enlighten him. Thanks to isolation and fascination, they achieve their goals without difficulty.) to lead him to accept everything they want. It can never be repeated too often: therein lies not only a stumbling block, but a danger; yes, a real danger, we say. The only way for the medium to escape it is through analysis performed by disinterested and benevolent people who, coldly and impartially assessing the communications, open his eyes and make him perceive what he cannot see on his own. Now, any medium who fears this judgment is already on the path to obsession; he who believes that the light was made exclusively for his benefit is completely subjugated. If one takes offense at observations, rejects them, or becomes irritated upon hearing them, there is no doubt about the evil nature of the Spirit assisting them. We have said that a medium may lack the necessary knowledge to perceive errors; that they may be deceived by resounding words and pretentious language, seduced by sophisms, all in the best of faith. Therefore, lacking their own understanding, they should modestly resort to that of others, according to these two adages: four eyes see more than two, and no one is a good judge in their own case. From this point of view, meetings are of great use to the medium, provided they show themselves sensible enough to listen to the opinions offered, because there they will find people more enlightened than themselves who will grasp the nuances, often delicate, by which the Spirit betrays its inferiority. Every medium who sincerely wishes not to be a plaything of falsehood should, therefore, seek to produce results in serious meetings, bringing to them what they obtain in private, gratefully accepting, and even requesting, a critical examination of the communications they receive. If they are dealing with deceiving Spirits, this is the surest way to rid themselves of them, proving to them that they cannot deceive them. Moreover, the medium who is irritated by criticism has even less reason for such irritation, since their self-esteem has nothing to do with the matter, for what comes out of their mouth or from their pen is not theirs, and they are no more responsible for it than they would be if they were reading the verses of a bad poet. We insist on this point because, just as this is a pitfall for mediums, it is also for meetings, in which it is important not to lightly trust all interpreters of Spirits. The participation of any obsessed or fascinated medium would be more harmful than useful to them; They should not, therefore, accept it. We believe we have already made sufficient observations to make it impossible for them to be mistaken about the characteristics of obsession, if the medium cannot recognize it for himself. One of the most evident is, on the part of the medium, the claim to always be right against everyone. Obsessed mediums who refuse to acknowledge that they are obsessed resemble those patients who are deluded about their own illness and are lost because they do not submit to a healthy regimen.

• Analysis in Trance: The suggestion of “"to analyze, however, mediums in trance within groups"” It is a valid methodology. The state of sleepwalking or ecstasy It allows the medium's spirit to manifest more freely, revealing higher manifestations and deep.

4. Regarding Identity and Mission

The absence of a specific name for the Spirit, presenting itself only as “"We are merely messengers."”, it would be seen as a sign of seriousness and humility, typical of Spirits who care about idea and not with the man. Based on the analysis, we can affirm that it is the same spirit that communicated previously in... in this message here

• Focus on the Message: The priority of “"to inform the unbelievers of the certainty they will obtain from our world"” This is the ultimate and essential purpose of Spiritist Doctrine. ((https://kardecpedia.com/roteiro-de-estudos/885/o-que-eo-espiritismo/1320/capitulo-ii-nocoes-elementares-de-espiritismo/fim-providencial-das-manifestacoes-espiritas))

Final verdict of our analysis:

We concluded that the content of the communication is fully compliant to the teachings given to him by the Superior Spirits. The message serves as a warning to followers and scientists on Earth: The methodology of observation must be combined with morality and logic, and Spiritism does not lend itself to vain curiosity.

“"The usefulness of this communication lies not in revealing new scientific truths, but rather in reinforcing the..." pillars of spiritist conducta seriousness of the study, The rigor of reasoning and the safety during group practice. The promise of future proofs is an encouragement for good men to remain firm in rational faith, for the truth, which is calm, will prevail over violence and disbelief.” ((https://kardecpedia.com/roteiro-de-estudos/894/revista-espirita-jornal-de-estudos-psicologicos-1860))

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.

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.

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:

1. There is a divine plan (Ishmael's flag).
2. He “almost” fails because of the men.
3. The “enemies of the Light” rejoice.
4. God/Ishmael intervenes and founds a new "chosen nucleus" (the so-called Brotherhood).

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.:

• “"Sacred Word" of a Spirit;
• This Spirit is the "sole" director of the propaganda and the spread of the doctrine in an entire region.

Kardec insists that:

• no Spirit It must be accepted blindly;
• the truth results from a gathering of many Spirits, mediums, and independent centers, confronted by reason;
• any spirit that claims to privilege, exclusivity, absolute mission, unquestionable authority should be immediately put under suspicion (this is linked to descriptions of mystification and fascination in The Mediums' Book).

Here the text calls for exactly the opposite: critical renunciation in favor of the "sacred word" of a "single guide".

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):

1. In Kardec's work, there is no such thing as “"Temple of a Spirit"”. The "temples" he acknowledges are, at most, those of conscience and moral practice. For him, the Spiritist institution is... school, laboratory, study group, not a sanctuary consecrated to a Guide.
2. The triad "God, Christ, and Charity" on a temple banner resembles a confessional motto, not a doctrinal concept. In Kardec's philosophy, charity is a natural consequence of understanding the law of justice, love, and charity; here it becomes a slogan on a sect's banner.

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:

• You only have genuine "light" if you Disciplinary within the Temple of Ishmael.
• Outside of his work, his job "causes intoxication to the eye," yields "bitter" fruits, etc.

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:

1. He avoids all apocalyptic tone From "imminent planetary revolution" to frighten.
2. He doesn't tie This process does not belong to any "temple" or "movement" directed by a particular Spirit.
3. He insists that everything is done according to general laws, without miracles, without privilege, without clergy.

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:

1. The union is not only based on principles (as Kardec proposes), but “under scrutiny”"From a Guide, with a capital G.".
2. This Guide is "yours," national/regional.
3. The figure of “"Protector"” It is centralized and personalistic.

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.

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:

• A psychological dependence is created between the medium/group and this communicator.
• Discouraged universal control (confront communications, seek other independent sources) because “he” is always available to clarify.

In the Kardecian method, a serious Spirit:

• It encourages methodical doubt;
• It encourages rational examination and comparison;
• It avoids positioning itself as the sole source of information.

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:

• a national guide appointed (Ishmael),
• a specific temple/flag/motto,
• an institutional group (“Fraternity”) presented as the elected core.

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!

I had been waiting for this work for a long time, without knowing exactly what to expect. Upon hearing the news that the authors had returned to Spirits such as André Luiz and Emmanuel, many were internally distraught and prematurely judged the work without yet knowing it.

Having finished reading it—a task that, honestly, I will have to do again, with even more attention—I must say that it can only reflect the high standard of the title it bears. Far from being an affront to reason, it is a product of intelligence and inspiration. It rescues the Spiritist methodology, demonstrates the true role of Kardec, now forgotten and undervalued by Spiritists themselves, and becomes a bridge for this Spiritist Movement now established, for the resumption of true Spiritism. Without offending sensibilities, the work demonstrates, in an excellent way, that we have not been abandoned and that, returning to Kardec, we will easily and firmly separate what is useful from what is not—as the authors themselves have done. Far from inciting persecution or criticism, I believe we should encourage the reading of this work, respecting the time and freedom of each reader.. Again, I believe it should be seen as a safe bridge to the firm ground of doctrinal truth.

I can't go much further than that, because I think the importance of the work requires dedicated reading from everyone who cares about Spiritist themes. The title of the work and the fact that it demonstrates that there is indeed much to be gained from André Luiz and Emmanuel will surely attract the attention of many. The work also offers many teachings and much reflection, becoming, at least for me, intensely moving.

I conclude by expressing my gratitude for the effort and dedication, for which there is no reward other than the happiness of doing good, to Paulo Henrique de Figueiredo and all others involved in this work. Thank God, the times of restoration have arrived, where each of us can find grateful compensation in the task of replacing the bricks of the building that is being constructed. more than two thousand years ago, by Spirits dedicated to good. Thanks be to God!

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