It is regrettable that, almost 160 years after Allan Kardec organized the principles of Spiritism with method and rigor, we still have to deny absurdities that could be avoided with a simple reading of What is Spiritism.

Frei Gilson, like so many other critics who speak without knowledge, insists on distorting the Spiritist Doctrine, mixing it with practices of divination, magic, and esotericism. His approach is not based on study, but on the repetition of old misconceptions that have long since been clarified. The effect of such irresponsible statements is always the same: to misinform and fuel prejudice against knowledge he has not even bothered to understand.

Spiritism: Science, Philosophy and Moral Consequences

Contrary to what its detractors preach, Spiritism is not based on rituals or mysticism. It relies on the rational investigation of spiritual phenomena and the search for understanding the nature of spirits and their relationship with the material world.

Kardec clearly defines this proposal in What is Spiritism (which you can download for free, clicking here):

“Spiritism is at the same time a science of observation and a philosophical doctrine.”

In other words, far from any superstitious practice, he proposes a serious study of spiritual reality, guided by logical reasoning and the experimental method.

Why doesn't Spiritism get involved with divination?

Divination is based on the belief that the future can be absolutely predicted. However, Spiritism teaches that the future depends on individual choices and circumstances that unfold over time.

Kardec addresses this issue in The Book of Spirits, question 868:

“If man knew the future, he would neglect the present and would not act with the same freedom.”

Therefore, Spiritism does not make deterministic predictions, as this would contradict the principle of free will and the very logic of spiritual evolution.

What about magic?

Magic, in the popular imagination, involves the manipulation of occult forces to obtain advantage. Spiritism opposes any such practice, as everything in it must be analyzed through the lens of reason and morality.

Kardec warns, in The Mediums' Book, about the existence of deceiving spirits who exploit human credulity. And in The Genesis, chapter II, he reinforces:

“Spiritism does not perform miracles or prodigies; it does not derogate the laws of Nature.”

In other words, it does not rely on rituals or magic formulas, but on the rational understanding of spiritual phenomena.

Ignorance or bad faith?

Those who insist on spreading misinformation about Spiritism do so either out of ignorance or deliberately. In both cases, the result is the same: perpetuation of prejudice and distancing from the truth.

Spiritism has always been open to rational debate, unlike dogmatic doctrines that condemn what they do not understand. Friar Gilson could at least have the intellectual honesty to read What is Spiritism before expressing his opinions. But, like so many others, he prefers to criticize without knowing.

The real reason for the attack on Spiritism

Frei Gilson's repeated statements about Spiritism, repeating the most absurd—and frivolous—ignorance, make clear the true motive behind these attacks. The Catholic Church, sustained by dogma and the subjugation of its faithful, has for centuries viewed with fear any idea capable of liberating consciences.

In the past, he burned at the stake those who dared to say they heard spirits, as this undermined the priestly monopoly on communication with the divine. Later, he persecuted heliocentrism and nearly condemned Galileo to the stake for stating the obvious. Later, he rejected fossil evidence, as evolution contradicted his dogmatic narrative. Now, his fight is against Spiritism, as it offers a rational Christianity, free from arbitrary impositions and based on freedom of conscience.

History repeats itself. And those who refuse to learn from it continue to spread the same old fallacies.

Do you want to know true Spiritism?

In addition to the works of Allan Kardec, an essential reading to understand how Spiritism was diverted from its original principles in Brazil is Autonomy – The Untold Story of Spiritism, by Paulo Henrique de Figueiredo. This work reveals how religious and ideological interests have distorted the Spiritist Doctrine over time, distancing it from its proposal for freedom of thought and rational inquiry.

Talking without knowledge is easy. But for those who truly wish to understand Spiritism, the path lies through serious study, not empty talk.

In 1869, Kardec estimated that there were 6 to 7 million Spiritists, according to statistics he compiled. He compiled them based on data from subscribers to his magazines and his correspondence. This is how he explains the Spiritist Magazine of January 1869. He did not provide an approximate measurement because:

An exact enumeration of Spiritists would be impossible, as we have already said, for a very simple reason: Spiritism is neither an association nor a congregation; its adherents are not registered in any official registry. It is well known that one cannot assess the number by the number and importance of the societies, attended only by a tiny minority. Spiritism is an opinion that does not require any profession of faith and can extend to all or part of the principles of the Doctrine. It is enough to sympathize with the idea to be a Spiritist. Now, since this quality is not conferred by any material act, and implies only moral obligations, there is no fixed basis for determining the number of followers with precision. It can only be estimated approximately, based on relationships and the greater or lesser ease with which the idea spreads. This number increases daily, at a considerable rate; this is a positive fact, recognized by even its adversaries; opposition diminishes, clear proof that the idea finds more sympathy.

Spiritist Magazine of January 1869

In the same article, Kardec highlights;

Meanwhile, it can be said, without exaggeration, that, in short, the number of adherents has increased a hundredfold in ten years, despite the maneuvers employed to stifle the idea and contrary to the predictions of all those who boasted of having buried it. This is a fait accompli, of which the antagonists must be made aware.

Idem

Kardec addresses two categories of people in relation to Spiritism: those who consciously accept it after studying it and those who, although they do not yet identify as Spiritists, have intuitions and beliefs aligned with the doctrine. He emphasizes that Spiritist ideas arise naturally in many individuals, even without prior contact with Spiritism, which proves that these ideas are part of nature and tend to spread. Opposition to Spiritism, in many cases, is due to misperceptions based on distorted criticism. Once these people learn about the true doctrine, they will tend to accept it, becoming Spiritists in the future. Despite these considerations, Kardec did not include them in the study.

He also explains that, while it is impossible to obtain exact numerical statistics on the number of Spiritists, it is possible to analyze their distribution based on professions, social status, nationalities, and religious beliefs. Considering the variation in the number of people in each profession, it is possible to identify in which categories Spiritism has the most followers. In some cases, the proportion was calculated as percentages with good precision, although without mathematical rigor, while in other categories, the classification was based on the relative number of followers. These conclusions were obtained from over ten thousand observations.

Let's look at the (relative) numbers presented in the January 1869 edition:

I. ─ Regarding nationalities:- There is, so to speak, no civilized country in Europe or America where there are no Spiritists. They are most numerous in the United States of America. Their number there is estimated by some at four million, which is already a lot, and by others at ten million. This last figure is evidently exaggerated, as it would comprise more than a third of the population, which is unlikely. In Europe, the number can be estimated at one million, and France has six hundred thousand. The number of Spiritists worldwide can be estimated at six or seven million. Even if it were half, history offers no example of a doctrine that in less than fifteen years could have gathered such a number of followers spread across the entire surface of the globe. If we included unconscious Spiritists, that is, those who are so only intuitively and later become true Spiritists, in France alone one could count several million.

From the point of view of the diffusion of Spiritist ideas and the ease with which they are accepted, the main countries of Europe can be classified as follows: 1st France. ─ 2nd Italy. ─ 3rd Spain. ─ 4th Russia. ─ 5th Germany. ─ 6th Belgium. ─ 7th England. ─ 8th Sweden and Denmark. ─ 9th Greece. ─ 10th Switzerland.

II. ─ In relation to the sex:70% men and 30% women.

III. ─ Regarding age: from 30 to 70 years, maximum; from 20 to 30, medium; from 70 to 80, minimum.

V. ─ Regarding instruction:The level of education is very easy to assess through correspondence. Careful instruction, 30%; simple scholars, 30%; higher education, 20%; ─ semi-literate, 10%; ─ illiterate, 6%; ─ wise officers, 4%.

V. ─ Regarding religious ideas: Roman Catholics, freethinkers, not bound by dogma, 50%; ─ Greek Catholics, 15%; ─ Jews, 10%; ─ liberal Protestants, 10%; ─ Catholics linked to dogmas, 10%; ─ Orthodox Protestants, 3%; ─ Muslims, 2%.

Of the 11 items, we want to highlight this one, which deals with religious ideas. Here, Kardec makes clear the distance between Spiritism and religion. Once again, Spiritism was never a religion; Spiritism is a philosophical science. As a science, it investigates everything rationally; it can remain a religion and study Spiritism. Those with free thought and reasoned faith do not cling to dogma.

VI. ─ Regarding fortune: mediocrity, 60%; ─ average fortunes, 20%; ─ indigence 15%; ─ large fortunes, 5%.

VII. ─ In relation to the moral state, abstraction made of fortune: afflicted, 60%; ─ without restlessness, 30%; ─ happy in the world, 10%; ─ sensualists ((sensualists are those who follow the doctrine of sensualism, that is, the doctrine of those who attribute the origin of all ideas to the senses, opposing idealism.))

VIII. In relation to social class: Without being able to establish any proportion within this category, it is clear that Spiritism counts among its adherents several sovereigns and princes-regents; members of sovereign families; and a large number of titled figures. In general, Spiritism has the most adherents among the middle classes. In Russia, it is more or less exclusively among the nobility and upper aristocracy. In France, Spiritism spread among the petite bourgeoisie and the working class.

IX. ─ Military state, according to the degree: 1st - lieutenants and warrant officers; 2nd - non-commissioned officers; 3rd - captains; 4th - colonels; 5th - doctors and surgeons; 6th - generals; 7th - municipal guards; 8th - soldiers of the guard; 9th - soldiers of the line. NOTE: Almost all Spiritist lieutenants and warrant officers are active; among the captains, about half are active and the other half are in reserve; the colonels, doctors, surgeons and generals are mostly in reserve.

X. ─ Navy:1st. ─ military navy; 2nd. ─ merchant navy.

XI. ─ Liberal professions and various functionsWe grouped them into ten categories, classified according to the proportion of adherents they provided to Spiritism: 1st - Homeopathic doctors. 2nd - MagnetistsOVocabulum magnetizer awakens the idea of action; that of magnetist an idea of adhesion. The magnetizer is the one who practices it by profession or something else. One can be a magnetist without being a magnetizer. It will be said; a experienced magnetizer and a convinced magnetist.))  2nd ─ Engineers. ─ Teachers: boarding school principals and headmistresses. ─ Free teachers. 3rd ─ Consuls. ─ Catholic priests. 4th ─ Petty employees. ─ Musicians. ─ Lyrical artists. ─ Dramatic artists. 5th ─ Bailiffs. ─ Police commissioners. 6th ─ Allopathic physicians. ─ Men of letters. ─ Students. 7th ─ Magistrates. ─ Senior officials. ─ Officials and high school teachers. ─ Protestant pastors. 8th ─ Journalists. ─ Painters. ─ Architects. ─ Surgeons. 9th ─ Notaries. ─ Lawyers. ─ Attorneys. ─ Business agents. 10th ─ Exchange agents. ─ Bankers.

We were impressed that doctors and engineers topped this list. Kardec states in the article that for every hundred Spiritist doctors, at least eighty are homeopaths. This is because the principle of homeopathy brings them closer to spiritualism, and it is rare to find materialists among them, unlike allopaths. Homeopaths understand Spiritism better, identifying the properties of the perispirit as the basis of their system. Spiritists, in turn, recognize the rationality of homeopathy and defend it against unfair criticism, maintaining a balanced stance toward allopathy.

Since Magnetism and Spiritism are complementary sciences that explain each other, neither can fully evolve without the support of the other, functioning in an integrated manner, much like Physics and Chemistry or Anatomy and Physiology. Many magnetists intuitively recognize this connection and use their knowledge of magnetism as a way to approach Spiritism.

XII. ─ Industrial, manual and commercial professions, equally grouped into ten categories. 1st ─ Tailors. ─ Seamstresses. 2nd ─ Mechanics. ─ Railway employees. 3rd ─ Weavers. ─ Small traders. ─ Porters. 4th ─ Pharmacists. ─ Photographers. ─ Watchmakers. ─ Commercial travelers. 5th ─ Planters. ─ Shoemakers. 6th ─ Bakers. ─ Butchers. ─ Sausage makers. 7th ─ Carpenters. ─ Typographers. 8th ─ Large industrialists and heads of establishments. 9th ─ Booksellers. ─ Printers. 10th ─ House painters. ─ Bricklayers. ─ Locksmiths. ─ Grocers. ─ Domestic workers.

It's more difficult to understand the position occupied by certain industrial professions in this classification. One wonders, for example, why tailors rank first, while booksellers and printers, much more intellectual professions, are near the bottom. This is a fact that has been established for a long time, and we still haven't grasped the cause.

idem

There are a number of consequences of these results that Kardec found. Among them, we highlight:

That there are spiritists at all levels of the social scale. Furthermore, the vast majority of Spiritists are found among enlightened people, not among the ignorant. And nowhere did it first develop in the lower classes.

That Spiritism finds easier access among non-believers in religious matters than among those who have a consolidated faith.

Finally, after fanatics, those most resistant to spiritualist ideas are sensualists and people whose only thoughts are focused on material possessions and pleasures, regardless of their class, regardless of their level of education.

THE Affliction and unhappiness are the great recruiters of Spiritism, as a result of the consolations and hopes it gives to those who cry and lament.

The curious thing is that after Kardec published his statistics on Spiritism, he presents, in the February 1869 edition, the assessment of these same statistics made by the newspaper Solidarity of January 15, 1869. In the article he refutes the numbers presented by Kardec, saying that Kardec made a big mistake because he did not count the followers from Asia.

We will highlight only a few excerpts, and leave the complete reading of this article to the reader. To read the article Click here

"We regret that we cannot reproduce, due to lack of space, the very wise reflections that Mr. Allan Kardec adds to these statistics. We will limit ourselves to noting with him that there are Spiritists at all levels of the social ladder; that the vast majority of Spiritists are found among enlightened people and not among the ignorant; that Spiritism has spread everywhere, from top to bottom on the social ladder; that affliction and unhappiness are the greatest recruiters of Spiritism, as a result of the consolations and hopes it gives to those who mourn and lament; that Spiritism finds easier access among nonbelievers in religious matters than among people with a fixed faith; finally, that, after fanatics, those most resistant to Spiritist ideas are those whose thoughts are entirely focused on possessions and material pleasures, regardless of their condition."

idem

“It is very wrong to Spiritist Magazine when she estimates the number of Spiritists for the entire world at only six or seven million. She obviously forgets to count Asia.

"If the term 'spiritists' refers to people who believe in life beyond the grave and in the relationships between the living and the souls of the dead, they must be counted in the hundreds of millions. Belief in spirits exists among all followers of Buddhism, and it can be said that it constitutes the foundation of all the religions of the Far East. It is widespread, especially in China. The three ancient sects that have long divided the populations of the Middle Kingdom believe in manes, in spirits, and profess their worship. ─ It can even be said that this is a common ground for them. The worshippers of So and of Fo there they meet the followers of philosopher Confucius.

“The priests of the sect of Lao-Tseu, and particularly the Tao-Tse, or doctors of Reason, owe a large part of their influence over the populations to spiritualist practices. These religious people interrogate the Spirits and obtain written answers that are no more or less valuable than those of our mediums. These are advice and warnings considered to be given to the living by the Spirit of a dead person. There are revelations of secrets known only to the one questioning, sometimes predictions that come true or not, but which are of a nature to shock the attendants and greatly stimulate their desires, so that they take charge. to carry out, themselves, the oracle.

“This correspondence is obtained by processes that do not differ much from the processes of our spiritists, but which, however, must be further perfected, if we consider the long experience of the operators who traditionally practice them.

Concerned about the world's difficulties, the medium, Mrs. C., accustomed to this type of natural dialogue with Spirits, submitted a request for discussion on the matter, the answer to which is presented below.

In the spiritual world, there is a movement of renewal that will soon return to the realm of the incarnate; those who desire a new era where charity will prevail. The time for societal reforms will not be long in coming.

Destruction will bring renewal. Do not fear the difficult times, have faith, for we, who are the light of God, are constantly vigilant. We are inspiring the multitudes of incarnate beings who aim for the goals to which this new period will have its growth and its apogee.

The small, the underprivileged, the stateless will have their place in the world. The despots, the selfish and the proud, will also find their exile.

Prayers will sustain suffering humanity. Proactive attitudes will have their place and, above all, will overcome the vices of those who have not yet understood the grandeur of love for their neighbor.

The harvest of these efforts will transform the Earth and its people. Nature will take care of cleansing the places where respect and benevolence have not yet arrived. Remember that physical life is only a passage. Good Spirits will find their refuge, and the wicked will have their expiations.

Abstain from the revolt and hatred that corrodes your spirits and robs you of hope and faith.

Those who do not submit to the Creator's laws will be punished, as were all those who came before them. It is so, and always will be.

Raise your thoughts to God and seek in Him solace for your despair, which is normal, since you do not understand the grandeur of His work. The consciousness of Kardec's time regarding equality, liberty, and fraternity will resurface, even if suffering afflicts your physical bodies. Spiritism remains the path to achieving your goal.

Raise this banner: "Outside of charity there is no salvation." Instruct your neighbors, without fearing obstacles, persevere, pray, seek your own improvement, and encourage your peers to follow the same path.

We are with you in this fight. We are the light of God.

Friendly Spirit

Notes:

The communication itself is quite touching, direct, and helps to renew faith in the truth, already demonstrated by Spiritism, that the world is not ungoverned and that, despite the ill will of human beings, forgetful or careless about the essence of their being, Creation continues to develop, continues to march on, counting on those of good will like little ants carrying their grains, so that the mountain that will never crumble may be built.

It remains to add that the phrase “a Destruction will bring renewal.”"It refers to the destruction of the material, cyclical world, which serves the development of the spiritual element.".

The medium Mr. D., seeking help from good Spirits, submitted the following appeal to the Spirit of Allan Kardec:

evocation(To Master Allan Kardec) I ask for your guidance, Master, for our mediumistic group.

Response (emphasis added): For all meetings, we advise you to prepare in advance, having the topic and questions ready for your studies. To the mediums, the pursuit of improving their faculties. Do you want to be good mediums? Then study, the regular practice of mediumship, and the uninterrupted pursuit of moral improvement is the right path. You don't need to practice excessively, without proper rest and without caution, so as not to attract charlatans.. But even a quarter of an hour of dedication, for example. Sincerity of intention will also help you. Ask yourselves why you are gathered here, consult your conscience, for Frivolous arguments attract only the frivolous and the mocking.. Faith is the instrument of reason, not just emotion. You will make it unshakable through study and meditation. Mediums, strive to be good mediums; collaborators who do not yet have their mediumistic faculty well developed, strive to have a good heart and faith. Q., I tell you that you are an inspired medium and a conscious psychophonist, without knowing it. Z., an inspired and intuitive medium. All mediums, strive to be good mediums..

Comments:

The communication was obtained by the medium D., a psychographer, in an environment separate from our group's meeting. Before asking this question, he concentrated on prayers and first sought the opinion of the Spirit of Saint Augustine, president of another mediumistic group with which he interacts.

Like all communications obtained within and outside our group, we subject it to the most rigorous critical examination, within our capabilities. We do this through a virtual document, shared among all of us, where we make observations and raise questions that, as needed, may be addressed in a new evocation (to the same Spirit, or to another that we deem appropriate to try to call upon), as you can see in an excerpt from another communication., to be discussed shortly:

Regarding the communication in response to the evocation of the Spirit of Allan Kardec, we had nothing to criticize. It seemed eloquent, direct, simple, and alerting, without circumlocutions or subterfuges—all characteristics of Allan Kardec, who communicated to make himself understood by all. Whether he himself communicated or whether the communication came through another Spirit, inspired by him, does not really matter, since the message arrived and fulfilled its purpose.

Yes, friends, even the spirit of Allan Kardec can be evoked and communicate, but the question will always be the intent and seriousness of the one who calls. As we know, calling out of curiosity or frivolity will end up arousing the interest of frivolous or impostor spirits, mystifiers.

We chose this brief message to open our article section entitled “Communications from Beyond the Grave,” where we will seek to follow in the footsteps of Allan Kardec, both in the analysis and presentation of communications, whether spontaneous or not., obtained in our environment or in other groups. We wish to be yet another example, another small light, still somewhat pale, shining in this dark night into which the Spiritist Movement has plunged, from which we hope that everyone may soon awaken—and this "soon" depends only on the will of each one. Gather together, friends. Study, persevere. Immerse yourselves in Kardec's pages so that you may emerge aware of the needs of this science, inspired by him to take your own steps. Into the night you will advance and, gathered together, you will do your part in illuminating this path. Private meetings, thus held, will always be of better quality than those held in heterogeneous environments and, above all, without study.

“Ask yourselves why you are gathered here, consult your conscience, for frivolous reasons attract only the frivolous and the mocking.."”

Mediumship is a faculty that allows interaction between the material world and the spiritual world. Allan Kardec, throughout his studies, observed that mediumship expresses itself in diverse ways and with distinct effects, which leads us to understand that there is no single way to establish communication with spirits. As he himself states, “mediumship is a multifaceted faculty”, which implies the variety of manifestations and experiences that it can generate.

Collaboration by Ceres Marcon

"Mediumship is a multifaceted faculty; it presents an infinity of nuances in its means and effects. Whoever is able to receive or transmit communications from Spirits is, for this very reason, a medium, regardless of the means employed or the degree of development of the faculty—from simple occult influence to the production of the most unusual phenomena."

Allan Kardec, Spiritist Review, February 1859

Among the countless mediumistic manifestations, one of the best known and most used is psychographyIn this type of mediumship, the medium acts as a channel for written communication with the spiritual plane, being one of the most common forms of manifestation in the field of Spiritism. When we address psychography, we can observe that mediums can be classified according to their degree of control over the process, and these classifications directly influence the obstacles they face throughout the development of this faculty.

There are three main types of psychographic mediums:

• Intuitive mediums: These are those who receive inspiration from spirits but write consciously, with some control over what is being said. The communication is more indirect, with the medium receiving intuitions or guidance, but still maintaining control over the writing.
• Mechanical mediums: These mediums become automatic channels for spirit communication. During the process of psychography, they have no conscious control over what is being written, which characterizes a more spontaneous and intense manifestation.
• Semi-mechanical mediums: They represent a middle ground between the previous types. Although there is some influence of the spirit on the writing, the medium still maintains some degree of control and awareness over the process.

However, as Kardec warns us, even though it is a natural faculty, mediumship is not without its difficulties. He tells us:

"Although the faculty is not an exclusive privilege, it certainly encounters opponents, at least in the sense that it is understood. It is also true that it does not fail to present obstacles to those who possess it; it can be altered and even lost, and it can often be a source of serious disappointment."

Allan Kardec, Spiritist Review, February 1859

These words from Kardec remind us that mediumship, despite its accessibility to many people, is not simple. It can encounter resistance, both internal and external, and the medium may face obstacles of various kinds—from difficulty maintaining control over communications to the risk of being influenced by deceptive or malicious entities.

In his analysis, Kardec alerts us to the complexity of the causes of mediumship and how it can often manifest in individuals whose moral characteristics are not necessarily exemplary. He states:

"The gift of mediumship depends on causes still imperfectly understood, in which physical factors appear to play a large role. At first glance, it would seem that such a precious gift should only be shared by select souls. However, experience proves otherwise, for we find powerful mediumship in people whose morals leave much to be desired, while others, esteemed in every respect, lack it."

Allan Kardec, Spiritist Review, February 1859

From the above excerpt, we can see that, contrary to what one might assume, this mediumistic faculty is not an exclusive privilege of people of great moral virtue. Mediumship does not depend solely on the individual's purity or moral character, but involves a combination of factors, including physical and spiritual aspects that are not yet fully understood. This complexity can even result in powerful manifestations in individuals whose moral conditions are not ideal, while others, who could be considered more balanced, lack it.

Therefore, mediumship, by its very multifaceted and unpredictable nature, presents a series of challenges that go beyond spiritual matters, also involving physical, psychological, and moral issues. It is precisely for this reason that mediums, when seeking to develop and control their faculties, must be aware of the internal and external obstacles that may arise along the way.

Furthermore, Kardec also warns us:

“(…) the good quality of the medium is not only in the ease of communication, but solely in his ability to receive only good ones. Now, it is in this that his moral conditions are omnipotent; and it is also in this that he encounters the greatest obstacles.” 

Allan Kardec, Spiritist Review, February 1859

This statement is crucial to understanding that, for a medium, the quality of spiritual communications is related to the quantity or ease with which they receive messages, as well as their ability to discern and filter spiritual influences. The medium must be prepared to reject the influences of imperfect spirits and accept only messages from elevated and trustworthy spirits.

However, Kardec emphasizes that the medium's moral condition is of paramount importance. The medium's morality not only influences the type of communication they are able to receive, but also acts as a true "filter" to prevent them from being deceived or influenced by inferior or deceptive spirits. Therefore, the greatest obstacles for the medium are not only technical or physical difficulties, but also moral issues, which require constant vigilance and improvement.

In this sense, mediums must be in a constant process of self-knowledge and inner transformation. Mediumship is, by its very nature, an opportunity for growth, but it also demands great responsibility. The medium cannot be a mere passive channel, but must constantly seek moral elevation, ethics, and spirituality, so that their mediumistic faculties will be well-directed and bring benefits to themselves and others.

Therefore, the moral obstacles mediums face are often linked to a tendency to be carried away by ego, vanity, or the anxiety of "showing" their abilities. Humility, discipline, and detachment are essential qualities to ensure that the medium does not stray from the path of goodness and truth, thus minimizing the risk of disappointment or harmful communications.

This is a rather complex subject, whose approach varies depending on the perspective used. Some attempt to address it through ideologies; others, through interpretations that disregard the very essence of human nature. There are even those who seek to justify human homosexual behavior by using the example of animals, as if it were merely an expression of instinctive and materialistic impulses. However, animals, lacking moral consciousness, can act in ways that, to human eyes, seem contradictory—as in cases of incest or infanticide. The issue of human behavior, however, cannot be resolved this way, as it involves the moral consciousness of the Spirit. Focusing on these points results in misunderstandings and discussions that lead nowhere. Discussing homosexuality in the context of Spiritism, from a doctrinal perspective, is therefore fundamental.

We must emphasize that Spiritism goes further and, because it is entirely moral, provides a simple and clear answer to the question: in everything, what matters is the Spirit, which has no gender, and its actions. Since the Spirit has free will, and as long as this free will does not result in harm to others, as in this case, it must be left free to act and its decisions must be respected.

The explanation that Kardec gives for what was known as an "anomaly" in his time, and which he demonstrates to be only "apparent," is as follows:

“If this influence of the corporeal life has repercussions on the spiritual life, the same happens when the Spirit passes from the spiritual to the corporeal life. In a new incarnation he will bring the character and inclinations he had as a Spirit; if he is advanced, he will be an advanced man; if he is late, he will be a late man.

By changing his sex, he will therefore be able, under this impression and in his new incarnation, to retain the tastes, tendencies and character inherent in the sex he has just left. This explains certain apparent anomalies in the character of certain men and women.”.

Therefore, there is only difference between man and woman in relation to the material organism, which is annihilated with the death of the body. But as for the Spirit, the soul, the essential, imperishable being, it does not exist, because there are not two kinds of souls.

Allan Kardec, RE, Jan/1866

It's worth repeating that science, in Kardec's time, defined such behaviors as anomalous. Kardec, using Spiritist theory, emphasizes that it is only an apparent anomaly, that is, it is not, in fact, an anomaly.

I dare go a little further than this explanation: what if the Spirit, having been female in several lives, deliberately chooses to incarnate as a man, maintaining her tendencies, in order to learn from them? What if she chooses this kind of test to help, setting an example? Furthermore, homosexuality can simply be an expression of the Spirit's nature, without necessarily requiring the "overcoming" of moral issues. Thus, orientation is not a test in itself, but a legitimate expression of the plurality of Spirits in their evolutionary journey.

The point is that we cannot judge an individual's past, much less see them as someone serving a punishment. Each Spirit is unique and expresses a plurality of equally valuable characteristics throughout their journey. Therefore, we must respect the choices of others, within the limits of ethics and charity, and always be ready to help and be helped, to teach and learn, to share and collaborate, without judging appearances.

Under a striking title, we have another series of booklets from the Brazilian Spiritist Federation, divided into two volumes. We ask ourselves, without knowing it: why create a booklet if Kardec's works are already quite clear and concise in themselves?

Upon finding the PDFs of these booklets, the first thing that occurred to me was to research "evocations." I opened the PDF and searched for "evoca" (to address "evocar," "evocação," "evocações," "evocado," etc.). After all, a booklet that addresses the topic of mediumship in the Spiritist context... necessarily needs to address evocation, an indispensable tool in the mediumistic process. “Surprise”: nothing! Nothing, absolutely anything about evocations, in volume I, if not a reference to the question of prayer being an evocation. Let's move on to volume II. Perhaps they left it for this one, avoiding anticipating such an important topic. Another "surprise." In this volume, the following does appear:

Direct evocations of Spirits should be avoided, opting for their spontaneous manifestation: “Often, evocations offer more difficulties to mediums than spontaneous dictations […]”.45 It is up to spiritual direction to select the discarnates who should manifest themselves in the meeting.

The footnote refers to The Mediums' Book, but the passage was inserted out of context to give the false impression that it recommends not directly evoking spirits. In fact, Kardec is referring to the passage as indicating that evocations present more difficulties than spontaneous communications, since, in the latter, the spirit freely chooses the medium most suited to its communication, something that becomes more difficult in the case of evocations:

Because, as we have already said, fluidic relationships are not always established instantly with the first Spirit who presents themselves. It is therefore advisable that mediums not engage in evocations for detailed questions without being certain of the development of their faculties and the nature of the Spirits assisting them, for with those who are poorly assisted, evocations cannot have any authenticity.

Allan Kardec — The Mediums' Book

However, Kardec demonstrates that evocations are preferable to mediumistic communications, recommending that only groups that are certain of controlling the Spirits should engage in the latter:

“[…] not calling anyone in particular is opening the door to everyone who wants to come in.”

“Spontaneous communications have no drawbacks when we control the Spirits and are sure not to let the bad ones dominate”

Allan Kardec — The Mediums' Book

Further on, another occurrence of the term:

Ostensive mediums must also be instructed to:

[…]

• Be aware of the inappropriateness of evoking a particular entity, relative or friend, during meetings, knowing that, at the right time, they will manifest themselves, with the support of spiritual guides.

Where they again insert a decontextualized reference to Kardec:

The natural desire of every aspiring medium is to be able to converse with the Spirits of people who are dear to him; however, he must moderate his impatience, because communication with a given Spirit often presents material difficulties that make it impossible for the beginner.

Allan Kardec — The Mediums' Book

Note that Kardec says: to the beginnerThis is not emphasized, and in the text, it ends up being presented as general guidance to mediums, adding to the previous statement—"Be aware of the inappropriateness of evoking a particular entity, relative, or friend, during meetings, knowing that, at the right time, they will manifest themselves, with the support of spiritual guides," which is completely false, since evocation was a tool used by Kardec and countless others, necessary for the necessary dialogue and questioning of the Spirits. Furthermore, in the rest of the booklet, there is no mention of the correct way to perform evocations or their usefulness, something that, logically, is addressed by Kardec in The Mediums' Book and other works.

Actually, none of this surprises me. The Brazilian Spiritist Federation being a Roustainguist institution, having acted to gradually divert the Spiritist Movement, it certainly would not be in its interest to focus precisely on the tool that, when resumed, will provoke their misfortune, since it will give the Spirits the opportunity to question, following in Kardec's footsteps, the various absurdities uttered and printed, without any care, by the FEB, for more than a century.

Just as ESDE – Systematic Teaching of the Spiritist Doctrine – is full of absurdities and deviations, worshipping the appreciation of Brazil, Heart of the World, work of a mystifying Spirit, these handouts also fulfill their purpose: to continue the diversion.

I repeat: Spiritism is studied in original, unadulterated works of Kardec (click to download) Run, run from FEB!

The Brazilian Spiritist Movement has a unique characteristic: it was profoundly influenced by the work of Jean-Baptiste Roustaing, especially after Bezerra de Menezes assumed the presidency of the Brazilian Spiritist Federation (FEB) in 1895. This influence brought to Brazilian Spiritism an interpretation that diverges from the teachings organized by Allan Kardec, imprinting a mystical and traditional Christian vision that contrasts with the original proposal of a scientific and philosophical doctrine.

The Spiritist Doctrine and Its Method of Control

Allan Kardec, in his mission to organize the teachings of spirits, developed a rigorous method of analysis and control, known as "universal spirit control." This method aimed to guarantee the coherence and authenticity of spiritual messages: only teachings validated by multiple communications, in different locations, and with consistent logic and morality were accepted. The goal was to protect Spiritism against illusions, falsehoods, and incoherent interpretations, ensuring that the doctrine remained grounded in rational and universal principles.

In the Spiritist Doctrine organized by Kardec, spirits evolve continuously and naturally, without the idea of an "initial fall" or atonement for "original sin." Incarnation is seen as a process of learning and progress, without the need for traditional religious justifications.

Roustaing and the Introduction of a Mystical Vision

Jean-Baptiste Roustaing, on the other hand, introduced a divergent interpretation of Spiritism. In his work The Four Gospels, he proposes concepts that include the theory of a "fluidic body" of Jesus and the idea of an "original fall of the spirits," approaching a spiritualized view of the Gospels that resembles traditional mystical and Christian doctrines. Unlike Kardec, Roustaing did not apply the method of universal control, accepting mediumistic communications he received through a single medium, Émilie Collignon, which brought a set of ideas that contrast with the doctrinal principles of Spiritism.

When Bezerra de Menezes took over the FEB, he introduced Roustaing's work into the movement, promoting The Four Gospels as a sort of official interpretation of the Spiritist Doctrine in Brazil. With this, the FEB began to emphasize a religious and Christian vision, introducing the idea of a "messianic role" for Brazil as the "Heart of the World, Homeland of the Gospel." This interpretation is evident in the eponymous work, attributed to the spirit Humberto de Campos and psychographed by Chico Xavier, which describes Brazil as the country chosen to lead the spiritual regeneration of humanity.

The Deviation of Spiritism in Brazil

The promotion of Roustainguism within the FEB had lasting consequences for the Brazilian Spiritist Movement. Over time, the emphasis on mysticism and messianic interpretations led to a less critical acceptance of spirit communications, lacking the analytical rigor advocated by Kardec. Works with mystical and nationalist interpretations, such as Brazil, Heart of the World, Homeland of the Gospel, were widely accepted, despite contradicting the impartial universalism and objectivity of the original Spiritist Doctrine.

This influence gave Brazilian Spiritism a religious and mystical character, distancing itself from the principles of scientific investigation and analysis. Instead of a rational doctrine centered on the progress and continuous learning of spirits, the Brazilian Spiritist Movement adopted elements that conveyed a spiritualized vision of the Gospel, transforming the doctrine into something hybrid, blending Spiritist concepts and religious dogma.

Conclusion

The impact of Roustainguism on the Brazilian Spiritist Movement resulted in a deviation that brought mystical and religious ideas into the doctrine, distancing it from Allan Kardec's original proposal. The FEB, under the influence of Bezerra de Menezes and Roustaing's followers, adopted practices that contradict the scientific and philosophical method of the Spiritist Doctrine, leading the movement to accept communications without the necessary analytical rigor and to promote interpretations that distort the rational essence of Spiritism.

This deviation continues to be a topic of debate and reflection among scholars and practitioners of Spiritism in Brazil, as it raises questions about the fidelity and preservation of the principles that Kardec established as the foundations of the doctrine.

The concept of punishment, little understood in the Spiritist context today, was widely understood and disseminated among Rational Spiritualists and Spiritists in Allan Kardec's time, representing nothing more than the consequence of our actions. We discuss this in the article "Punishment and reward: you need to study Paul Janet to understand Allan Kardec“Until recently, however, the understanding of the topic was not perfectly clear to me — not until we approached the study of the article Remorse and regret, in the Spiritist Magazine of May 1860:

“[…] Remember that sincere repentance obtains forgiveness for all sins, so great is God's goodness. Remorse has nothing in common with repentance. Remorse, my brothers, is already the prelude to punishment. Repentance, charity, and faith will lead you to the happiness reserved for good spirits.“

This small, profound passage sparked in us the idea of researching the term “remorse” throughout Kardec’s work, and oh, how much we learned from it.

Remorse, dear reader, is the divine tool that leads the Spirit back to goodness. It is the result of consciousness of having disrespected divine law, and the worse it will be the more this disrespect is conscious. That is why remorse depends on the development of moral sense:

Remorse is a consequence of the development of the moral sense; it does not exist where the moral sense is still latent. This is why savage and barbaric peoples commit the worst actions without remorse. Anyone who claims to be inaccessible to remorse would be like a brute. As man progresses, the moral sense becomes more refined; it becomes clouded at the slightest deviation from the straight path. Hence remorse, which is the first step toward returning to goodness.

Spiritist Magazine, August 1867

That is why, revisiting the evocation of the Assassin Lemaire, in the Spiritist Magazine of March 1858, we will find the following:

6. Immediately after your execution, were you aware of your new existence?

—I was plunged into an immense disturbance, from which I have not yet emerged. I felt great pain; it seems like my heart felt itfelt it. I saw something roll at the foot of the scaffold. I saw the blood flow and my pain became more acute.

7. Was it a purely physical pain, similar to that caused by a serious injury, such as the amputation of a limb?

- No. Imagine remorse, great moral pain.

8. When did you start feeling this pain?

— Since I got free.

9. Was the physical pain caused by the torture felt by the body or by the Spirit?

—The moral pain was in my Spirit. The body felt the physical pain, but, separated, the Spirit still felt it.

[…]

41. Could we give some relief to your sufferings?

— Make wishes that it may come to atonement.

Since atonement is the result of the sincere repentance of the Spirit, which then choose new tests, and a new life, aiming to overcome the imperfection acquired by his departure conscious of good. It has nothing to do with the false idea of “law of return” or punishment, although the Spirit, when evoked, may refer to his atonement as a punishment, imposed, however, by himself:

[…]; if I returned to endure this trial of poverty, it was to punish me of a vain pride that had made me reject what was poor and miserable. Then I suffered this just law of retaliation, which made me the most horrible poor person in this region; and, as if to prove to me the goodness of God, I was not rejected by everyone: this was all my fear; thus I endured my trial without murmuring, foreseeing a better life from which I would never again return to this land of exile and calamity.

Thus, through prayer or evocation, help a guilty Spirit to awaken remorse, without judging him, it is a great charity that we can do and that the Spiritist Movement practically no longer does:

And if, on the one hand, I suffer less, on the other, the tortures increase due to remorse. But, at least, I have hope.

The Story of a Damned Man — Spiritist Magazine, February 1860

For our part, this entire study brings enormous learning about our attitude toward suffering Spirits, toward hardened Spirits, but also, and most importantly, toward ourselves. When our conscience shout While we choose to do wrong, we must not stifle these cries. On the contrary, we must listen to them and heed them, taking care to correct our attitudes and make better choices. Otherwise, we will be consciously cultivating imperfections, and the day will come when the conscience, once stifled, will throw us into a true personal hell, that will seem to have no end — until we surrender to ourselves and repentance.

It remains to be remembered that sincere repentance leads the Spirit back to goodness and happiness, as we find in the original, unadulterated edition of Heaven and Hell, by Allan Kardec (which you can download by clicking on here):

“8º) The duration of the punishment is subordinated to the improvement of the guilty spirit. No condemnation for a fixed time is pronounced against him. What God requires to put an end to suffering is repentance, atonement, and reparation—in short: a serious, effective improvement, as well as a sincere return to the good.”

The spirit is thus always the arbiter of its own destiny; he can prolong his sufferings by his hardening in evil, alleviate them or abbreviate them by his efforts to do good.

Brief article: In the July 1860 issue of the Spiritist Review, Kardec presents the article "Of Animals," in which a spirit, presenting himself as the spirit of Charlet, the painter, begins to discuss the subject at hand. Up to a point, everything seems to make sense; however, near the end, and especially in the ninth paragraph, the spirit apparently "loses a screw" and begins to spout nonsense. Charlet claims that the development of ferocity in animals is the fault of humans, when they fall into sin, at the moment Cain kills Abel (sic!), which would have set a bad example that, through human magnetism, which dominates the animal, causes ferocity to emerge within it (sic!).

It seemed absurd for Kardec to publish this article… But then the impatient reader is surprised by the subsequent article, “Critical Examination (of Charlet’s Dissertations on Animals)”, where, paragraph by paragraph, Kardec goes on to question the Spirit about his understanding of certain points. After all, Kardec addresses the infamous ninth paragraph, saying:

In this passage Charlet seems to have been carried away by his imagination, for the picture he paints of the animal's moral degradation is more fantastic than scientific.

[…]

What does Charlet think of these reflections?

─ I can only approve them. I was a painter, not a man of letters or a scientist.. So, from time to time I let myself be carried away by the pleasure, new to me, of writing beautiful sentences, even to the detriment of the truth. But what you say is very fair and inspired […]. However, I agree that I was wrong. I acted recklessly, and This proves to you the extent to which you must control the communications you receive.

The depth of this lesson is easily understood on its own. However, it can be supplemented by item 247 of The Mediums' Book:

247. Spirits given to systems are generally scribblers, so they seek out mediums who write easily and whom they try to make docile and, above all, enthusiastic instruments, fascinating them. They are almost always verbose, very wordy, seeking to compensate for quality with quantity. They delight in dictating to their interpreters voluminous, indigestible writings [...]. Truly superior spirits are sparing with words; they say a lot in a few sentences. It follows that such prodigious fecundity should always be suspect.

One can never be too circumspect when publishing such writings. The utopias and eccentricities that sometimes abound in them and shock common sense produce a regrettable impression on people still new to the doctrine, giving them a false idea of Spiritism, without even considering that they are weapons used by its enemies to ridicule it. Among such publications, there are some that, without being bad or stemming from an obsession, can be considered imprudent. untimely, or unlucky.

Therefore, we highlight the importance of passing on ALL spiritual communications, no matter why mediums came, through the sieve of reason, never failing to question points that seem to contradict reason or common sense. The superior Spirits don't mind it. On the contrary: they recommend that this be done, because, having nothing to fear, they know that those who fear such control are systematic and, above all, mystifying Spirits, who will end up moving away from the group where their mystifications fool no one. This is an excellent way to keep the group, including the mediums, free from fascinating and deceiving Spirits.

By not having accomplished this task, the Spiritist Movement blindly accepted serious mystifications, such as those in Brazil, Heart of the World, Homeland of the Gospel, or the imaginations of André Luiz, in Nosso Lar — a case that would most likely be similar to the one presented above.