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))

Analyzing received mediumistic communications is as important as receiving and applying them. Comparative study of these communications and the Spiritist Doctrine allows us to determine whether they are valid or not. Furthermore, it helps us better understand the world around us.

In one of our conversations with the Spirits in September 2025, we received the following communication from one of the Friendly Spirits who assist us:

Question: Regarding these efforts, it sometimes seems like they don't find many willing people out there. I'd like an assessment of how things are going.

Response: Calm and resilience. It wasn't easy for Kardec either. With all the distortions now found in this world. With materialism even more pervasive than it was in Kardec's time.

Little by little, with our intervention—and you can be sure we're working on this—people will feel our presence. Even if we have to start the same way we did in Kardec's century: knocking, calling.

We have this urgent need for a fresh start. And you will be sought out by many who suffer because they don't understand what we want to convey.

Prepare yourselves for this wave of people who will receive our encouragement in every way. Because you will be the ones who open the doors to a new beginning. Don't be intimidated by the responsibility. Just do what you know you should do. Understand that there are many people who agree with what you write, with what you say. They will open other doors and receive the same responsibility.

There is not a single being, not a single consciousness, that will not be questioned. I didn't want to use the word disturbed, but it means something you will understand. There is not a single consciousness that will not be disturbed by the world that is here, this spiritual world.

We are coordinating several groups. There are others above me, morally superior, who send us these messages and make us act so that the world awakens— at least a large number of people awaken to this absolute truth that is the spiritual world.

AND Escape from the mysticism, the inconsistencies, the false truths that have taken root in this vast literature you have on your shelves, in your bookstores, which you call by fanciful titles, which you think speak of the spiritual world. Do not lose the path that has opened before you. 

I wish for everyone to be the light of God. What I have always said, I communicate to you. Spread this light. Yes, be the light of God. Because here we are all the light of God.

— Friendly Spirit

All: Thank you very much. What a great boost of encouragement.

The message of this Friendly Spirit presents several points that find resonance and elucidation in the works of Allan Kardec, especially regarding the nature of spiritual communication, the propagation of Spiritism and the responsibility of the incarnate in this process.

Let us analyze this Spirit's message point by point, in light of the teachings of the Spiritist Doctrine:

1. “Little by little, with our intervention, and you can be sure that we are working on this, people will feel our presence.”

• This statement is fully aligned with what Kardec and the Higher Spirits teach. Spirits act incessantly upon us, often without our knowledge, whether we are Spiritists or mediums. They form a restless population that thinks and acts incessantly, influencing us for good or ill. Spiritism reveals this invisible world and its action upon the visible world. Higher Spirits have a mission to preside over the regeneration of Humanity and direct the work, even without being incarnated. Therefore, the idea that Spirits actively work to make their presence felt is a pillar of the doctrine.

2. "Even if we have to start the same way we did in Kardec's century. Knocking, calling. We have this urgent need to begin again."

• Here, the Spirit refers to the overt physical manifestations, such as the phenomena of turning tables and noises, which were the beginnings of Spiritism. Kardec recognizes that these manifestations, although superficial, had their usefulness. They served as a "vestibule of science," an initial means of convincing people of the existence of spirits. Kardec himself mentions that "who makes monkeys dance in the streets? Are men superior?" questioning the origin of such simpler manifestations, but admitting that "they have their usefulness, because perhaps more than any other they can serve to convince men today." The guiding spirits, however, soon turned their focus to philosophy and morality, indicating that the strength of Spiritism lies in reason and common sense, not just in material phenomena. Thus, the “urgent need for a new beginning” through physical phenomena can be seen as a strategy to draw the attention of unbelievers, an initial step to awaken curiosity and then lead to the serious study of the doctrine.

3. "And you will be sought out by many who suffer because they don't understand what we want to convey. Prepare yourselves for this wave of people who will receive our encouragement in every way. Because you will be the ones who open the doors to a new beginning."

• This prediction of the Spirit is very much agree with the purposes of Spiritism and the experience reported by Kardec. The doctrine aims to console those who suffer, raise the courage of the dejected, and lift people from their passions and despair. Spiritism, because of its logic and ability to explain what other philosophies cannot, attracts those seeking truth and consolation. Mediums, as interpreters of the Spirits, fulfill the mission of instructing people and leading them to faith. The spread of Spiritism often occurs because it "gives what other philosophies cannot." The message also reflects the idea that followers, once enlightened, have the mission to spread the light around them, without imposing, but rather offering explanations to those who seek them in good faith.

4. "Don't be afraid of responsibility. Just do what you know you should do. Realize that there are many people who agree with what you write, with what you say. They will open other doors and receive the same responsibility."

• Responsibility is a recurring theme in Spiritist doctrine. Mediums, blessed with the faculty of mediumship, are reminded that they will be "severely punished" if they deviate from their moral purpose. The propagation of Spiritist ideas implies the "duty of practice" and of honoring the doctrine through deeds. The agreement of ideas and public testimony are signs that the doctrine is touching hearts and minds, validating the work of the mediums. The multiplication of groups and the adhesion of people who "read and understood" are vital for propagation, and these new followers also assume the responsibility of spreading the light, as "apostles."

5. "There is not a single being, not a single consciousness, that will not be questioned. I didn't want to use the word disturbed, but it means something you will understand. There is not a single consciousness that will not be disturbed by the world that is here, this spiritual world."

• This observation of the Communicating Spirit is deeply consistent with the Spiritist vision of the constant interaction between the two worlds. The invisible “spiritual world” that surrounds us exerts a continuous action on us, both morally and physically. Spirits are not passive; they think and act incessantly, influencing us. This influence, even from good Spirits, stimulates our conscience, leading us to reflect and progress. “Disturbance” can be interpreted not as something necessarily negative (like an obsession), but as a awakening of consciousness to the spiritual reality, which challenges materialistic ideas and old certainties. Spiritism is precisely this light that illuminates the recesses of society and dispels the darkness of disbelief. It is a "beam of light" that dispels materialism.

6. "We are coordinating several groups. There are others above me, morally superior, who send us these messages and encourage us to act so that the world awakens. At least a large number of people awaken to this absolute truth that is the spiritual world."

• This part of the message reinforces the hierarchical and organized structure of the spiritual world, as described by Kardec. Spirits teach that there is a diversity of knowledge and moral qualities among them. Spirits of different orders exist, from the "inferior, ignorant ones" to the "superior" ones, who can give instructions. The "Spirit of Truth" is one of the main guides, and there are "great Spirits who have received the mission to preside over the regeneration of Humanity." The coordination of groups and the reception of messages from morally superior Spirits are characteristics of serious work in Spiritism. The ultimate goal is the "perfection of the moral human being" and the destruction of materialism, leading Humanity to recognize the "absolute truth that is the spiritual world." The multiplication of groups and the propagation of the doctrine are means to achieve this global awakening.

7. “And get away from the mysticism, the inconsistencies, the false truths that have taken root in this vast literature that you have on your shelves, in your bookstores, that you call by amazing titles, that you think speak of the spiritual world.”

• Criticism of mysticism and false truths: Kardec always emphasized that Spiritism is not a blind belief, but a doctrine that appeals to reason and common sense. He warns against the practice of Spiritism that deviates from its moral objective, falling into sterile curiosity. The doctrine speaks a clear language, without ambiguities and without mysticism or allegories susceptible to false interpretations, because “the time has come for men to know the truth.”
•     Inconsistencies and contradictions: the instructing Spirits themselves, cited by Kardec, warn that one will find bitter contradictors and even Spirits who seek to sow doubt through malice or ignorance. There are Spirits with limited ideas and others who believe they know everything and want to explain everything in their own way, generating dissenting opinions. Therefore, Spiritism teaches that communications must be subjected to the scrutiny of logic and reason, and that one should not blindly accept everything that comes from the Spirits, because they say what they know and do not always possess the absolute truth. Kardec, when codifying, based himself on the universal agreement of the teachings of the Spirits, obtained through multiple mediums in different regions, as the only serious guarantee against contradictions and partial systems.
•     “The vast literature that you have on the shelves of bookstores, which you call incredible titles”: This reflects the concern about the proliferation of works that, although they present themselves as spiritualist, may contain extravagances or be the result of obsession, lending themselves to ridicule and giving weapons to the enemies of the causeKardec warned against the danger of recklessly disseminating apocryphal communications or those that, due to their inferiority, do not contribute to enlightenment. True knowledge and true virtue cannot be imitated by ignorance and vice.

8. “Do not lose the path that has opened before you.”

•     The “path” of Spiritism: For Kardec, Spiritism is a path of enlightenment and moral progress, with the mission of combat unbelief and its dire consequences, providing clear proof of the existence of the soul and the afterlife. He presents himself as a powerful helper, confirming its fundamental truths and explaining what Christ could not say in his time because Humanity was not mature enough to understand.
•     Losing the way: It would involve deviating from the principles of true charity It's from personal disinterest, ...or the pursuit of moral improvement. Mediums, for example, are warned that if they deviate from their moral purpose in mediumship, they will be severely punished. The emphasis is on becoming better, because the only way to advance is to become better.

9. "I wish for everyone to be the light of God. What I have always said, I communicate to you. Spread this light. Yes, be the light of God. Because here we are all the light of God."

•     To be and spread the “light of God”: This is the fundamental mission of the spiritists and the doctrine itself. The Superior Spirits are the ministers of God and agents of His will, with the mission of instructing and enlightening men, opening a new era for the regeneration of humanity. The followers are called to preach the divine word. They must water with their sweat the ground where they sow, for the doctrine will only bear fruit through incessant efforts.
•     “We are all the light of God”: This statement underlines the Spiritist view that all men are mediums potentially possessing a A familiar spirit that guides them towards good, even if they are not consciously aware of it. Moral and intellectual elevation is the destiny of all Spirits, and Spiritist knowledge is a means of drawing closer to Divinity. The doctrine seeks to awaken in humankind a love for good through the practice of Jesus' precepts. The reasoned faith that Spiritism provides multiplies the number of those called. The progress of Humanity depends on the understanding and application of this light, transforming society.

In short, the message of this Spirit echoes the voice of the Good Enlightened Spirits who, since the Codification, have urged men to leave ignorance and error, to embrace a reasoned faith, and to become active propagators of truth and charity, for it is through individual improvement and fraternal union that Humanity will achieve its moral progress.

Through a TikTok contact, a young woman living in Portugal asked for help with her case. She said she was experiencing disturbances in her home, with physical manifestations, leaving her tormented. Without gathering further details about the case, we decided to question the Spirit Friend, the Spirit who introduced himself as our group's guide, who recommended a direct conversation with the Spirit in question:

First dialogue

1. Evocation

A: Here I am.

2. Hello friend, welcome to our midst. First, we would like to know what we can call you?

A: You want to ask, then ask.

3. Okay, we'll ask. We'd like to understand your motivation for being there and whether you're the one causing the physical manifestations.

A: Yes, I did.

4. What is the reason?

A: The charge. I want her to remember what she did.

5. What did she do to you, was it in this present life, or in another incarnation?

A: In another one.

6. We don't want to judge you; we don't know what we would do in your position. We'd like to understand what happened.

A: She mistreated me. She knew I had difficulties. Still, she mistreated me.

7. What position did you occupy? In social terms, were you subordinate to her?

A: I was her son. She never treated me with love.

8. This must have caused you a lot of difficulty during your life.

A: Lots of beatings. Lots of humiliation.

9. Do you remember if in this previous incarnation, you, as a spirit, had chosen this environment for some reason?

A: We were supposed to have a balanced life.

10. Do you remember if you had a connection with her in the life before this life?

A: Yes. We always had problems. She promised that this time she would love me. I know the situation wasn't good, but I wasn't to blame for the choices she made. I just needed to be born, and her only responsibility was to love me so I could understand a little more about love. She neglected herself. She neglected herself... and only brought me suffering.

11. There is another spirit related to this story, acting there, isn't there?

A: Yes.

12. Do you know who he is?

A: I just know he's not good. No.

13. Don't you know him?

A: No.

14. Why do you say he is no good?

A: Because I run away from him.

15. I see. Does he have good intentions? And you didn't quite get it?

A: I don't know.

16. I want you to forgive us for any misdirected questions. […] You realize that she suffers today possibly because of these choices she made due to these trends.

A: I understand the suffering. But she deserves it.

17. She suffers the consequences of her choices. But are you happy still being around her?

A: I just wanted her to love me. But if she suffers in some way, I'm happy.

18. In what way will you make her suffer by doing these demonstrations in her house?

A: Not giving peace. Not giving quiet.

19. There is a big difference between happiness and joy […] Do you agree with this?

A: I don't know, I think I need to think about it.

20. This realization is in the principle that Spiritism teaches us […] Can you perceive these spirits?

A: Yes, they are here, yes. You can see it. I have to think about all of this.

21. We hope you feel comfortable among us […] maybe helping?

A: I think I understand a little of what you're saying. You can call me Carlos.

22. Thank you, Carlos. We never lack intuition, if I speak correctly, it's because of the good spirits that are with us. Never forget them.

A: I'll think more about everything you told me.

23. And we hope that on future occasions we can talk a little more with you.

A: I hope we can meet again, yes. So we can talk better.

---

Second dialogue

1. (To the Friendly Spirit) I would really like to know, if possible, we would like to talk to Carlos again, the spirit was participating there with M…

A: Carlos. He is here present.

2. Carlos, our friend, we want to welcome you back with open arms. And we'd like to know how you're doing after our last conversation.

A: A little more enlightened. But I'm not 100 percent convinced.

4: It's part of it. OM… tried to call you in his group. Did you not want to or could you not communicate there?

A: I didn't want to.

5: For what reason?

A: I was going to hear the same things you told me.

Note: In this dialogue, the Spirit still expressed himself with contempt and sarcasm. Even so, we responded with good humor, making him feel at ease and closer to us.

6: I see, okay. We understand that difficulty. It's very difficult for us, in our daily lives, to convince ourselves that we really need to forgive a certain person, to let something go, right? Would you like to say anything else about what's going on there, like M…?

A: If she really wants my forgiveness, she should pray for me.

7: She said she was praying, did you notice?

A: I see.

8: Do you still hold a grudge?

A: It's hard to forget certain things.

9: Exactly what you're talking about now, about forgetting certain things. What was it like last time? You were here, you said you needed to be born and her only responsibility was to love you. What was this arrangement you made before you were born to make this happen?

A: We've been living a few lives together for a while now. We've had and done things together that have compromised us. So, this last time, after the knowledge we gained in the spiritual world and the guidance we received, we agreed it would be different. But she got lost. Okay, they told me I didn't cooperate either..

Note: This answer corroborates the fact that often (but not always) Spirits spend several lives involved with each other. Sometimes, even in a kind of endless cycle, transformed into persecution, in which, often, they no longer even remember what one did to the other and their own share of blame for their actions. They focus on habits of revenge, judging only the other and victimizing themselves, without considering their own actions. This is evident in "Okay, they told me I didn't cooperate either.”, where “they” is a reference to the good Spirits who help him in this process.

10: That's what I was going to ask you: do you remember if anything before made her angry with you, something you might have done?

A: I believe so. I was not a good companion to her in a previous incarnation..

Note: Helping the Spirit to perceive the good Spirits around, the good, making him feel truly welcomed and helping him remember what he himself may have done helps him to leave this state of persecution, giving way to remorse and regret.

11: I see, my friend. You seem to have been in a love-hate relationship from a carnal point of view for a long time, right? And I'd say you're one step closer to turning that into true Happiness.

R: Could it be…

12: Are you starting to notice this?

A: I've been trying to leave her alone. I can try a little harder, especially because these spirits here are always telling me I need to improve. They've already shown me the possibilities I have. It would be different if my attitudes were different. So I try not to have that feeling of revenge that still grows and insists inside me.

Note: This is a struggle for all of us. We often feel unworthy for having made mistakes, without understanding that what matters is the effort, which will not lead to relative perfection.

13: This week, when we summoned you and you didn't want to come, we said a prayer for you. What did you feel during this moment of prayer we held collectively here? At any point in that prayer did you think, "I am stronger and I will renounce this revenge"?

A: I received your prayer. I felt the love and compassion you have. Through this prayer, I felt a little more comfortable. I still need a little time to process it.

14: Carlos, did you know that you have shown yourself to be a somewhat enlightened spirit, did you know that you could help many other spirits as well?

A: That's what everyone tells me here.

15. Do you want to know that this ability – because you express yourself very well… You should try to help someone, try to help another spirit. Have you tried?

C: No.

16. No? Then try. And then we'll talk to you. You'll tell us how you felt after you helped. Is he okay? Do you promise to come tell us?

A: I'll be back, I'll be back.

17. Carlos, I'd like to ask a question, and I'm asking for help from a friendly spirit in answering this. You said that before the spirits spoke to you, they showed you certain things. Even before our conversation, what's the difference in talking to us? How does it possibly help you more than the Spirits around you?

A: The difference is that you are in the physical body. And you experience the same difficulties as me. Giving up revenge... They have a different understanding. In fact, I feel closer to you precisely because of that. So, when you speak, you understand my difficulty, because you also have the same difficulty.

Note: Kardec would say: "More bourgeois spirits (forgive us this expression) make the circumstances of the new existence in which they find themselves more tangible. In them, the connection between corporeal life and spiritual life is more intimate; we understand it better because it touches us more closely. Learning, through what they tell us, what they have become, what they think and what they experience of men of all conditions and characters, both the good and the vicious, the great and the small, the happy and the unfortunate of the century—in a word: those who lived among us, those we have seen and known, those whose real life, their virtues and their errors, we understand their joys and sufferings well. We associate with them and from them we draw a moral lesson, all the more beneficial the closer our relationship with them. We more easily put ourselves in the place of someone who was our equal than in that of someone who we only glimpse it through the mirage of a celestial glory. Ordinary Spirits show us the practical application of the great and sublime truths, whose theory the superior Spirits minister to us.” (The Mediums’ Book, item 281). As we see, the same occurs with their relationship with us. The learning is mutual.

18: We understand.

A: And when, when you try hard, do you realize how difficult it is for me?

19: We understand, thanks for the reply.

Note: Brotherhood, friends, is the word. Note that at no point do we treat this Spirit as something to be purged, but rather as someone who has allowed himself to be led astray by false ideas, just as we ourselves often do. Note that the Spirit seeks understanding, and that is why, more than words, example must speak louder.

20: We understand. And I would like to ask: Do you have anything to say directly to M… (the persecuted girl), if it is allowed?

A: I'm waiting for my change. I feel like it's possible. But I don't know yet how long it will take me to better understand what's happening.

21: Little by little, things are getting clearer, a little bit at a time.

A: Tell M… not to give up. I won't give up on improving here either.

22: We really appreciate your communication and we are very happy with you.

(To the Friendly Spirit): We would like to ask the friendly spirit if it would be possible, for a little longer, to speak with the spirit of M's grandmother…

A: I ask that you take a break for the medium for now. She felt Carlos's tension.

Note: The medium ended the communication somewhat tired, but, as she has assured us, it is nothing that lingers. The Spirit's moral emotions are momentarily reflected in his body, but, knowing that these are his issues, not hers, such emotions do not linger in his physical constitution.

---

Third Dialogue

1: We would like to welcome Carlos, a friendly Spirit who has been joining our goals for some time now.

A: I am here. 

2: Hi, Carlos, how are you? 

A: Better. I've had time to reflect and think about the things you've said. I've been busy with the spirits of light who are superior to me, learning about forgiveness, and it's doing me good. 

3: We're really happy for you, and it's interesting to note that it's noticeable in the medium. Do you notice that too? 

A: I notice she's lighter. She's not holding it like she used to. She doesn't contract the muscle like she used to.

Note: The medium was more relaxed and no longer displayed the sarcasm she had previously displayed, either in her speech or in her expression. The Spirit's responses also became more complete and profound, as we will see.

4: We'd like to ask you a few questions before we get to the important topic. Okay? 

A: All good.

5: Thank you. Carlos, can you describe how you performed the physical manifestations? 

A: That's a difficult question. I still don't understand it. But from what I perceived, it was my will. I don't know if it was connected, if that will was connected to the anger I had inside me. If there was another way I didn't realize. But it was a union of things. A union of... I'll say forces I had. M...'s thoughts. All of that came together. 

6: I see. One question. You mentioned anger. We understand that anger and sadness are bodily emotions. How did you feel that anger? 

A: It was a compression. Something that felt like it was holding me back. Like it was squeezing me. 

7: Did you feel like it wasn't good for you? 

A: It made me want to explode.

8: What did you feel after you managed to move everything and make the manifestation? 

A: Almost a liberation. But then it all came back again. 

9: Did you start doing it there or did you do it in other places before? 

A: Only there.

10: Since your last incarnation, since you left the body, have you been connected to her? To M…? Or have you been in other places or in other environments? 

A: I've been in the spirit world looking for her. But for some reason, I couldn't find her. 

11: I see. Do you realize that these physical manifestations depended on the presence of someone? A medium? 

A: They did depend on M… It was from her that I gathered what I needed.

Note: If this is correct, then M… is a physical effects medium and doesn't know it.

12: We understand. If you wanted to do that to hurt someone, even her… For example, throw a pan at her, or a knife, could you do it? 

A: I could, but it wasn't allowed. 

13: As we discussed last time, were you able to help someone, as we agreed last time? Did you have that opportunity? 

A: I followed the brothers here, as I said before, to learn about forgiveness. I spoke with some spirits who were in a similar situation to mine and realized how much they, wasting time on revenge like I did, failed to see what I was seeing at that moment. There is a light far above us. It is a light that attracts us, that makes us want to touch it, to experience it, and these brothers I went to visit couldn't even see the spiritual brothers who accompanied me, and that caught my attention. It felt good, if that's what you want to know, to be able to listen to them and try to make them see what I was seeing.

14: You certainly helped them. You told them everything I was going to ask you. 

A: It's my obligation, now it's my duty to help them, just as it will be my duty to help M… I'm preparing for it. 

15: When you performed the phenomena at M's house… was it always just you or were there other spirits helping you with that phenomenon? 

A: When I could, I called some, and that was wrong. What I do now is go to these spirits and show them that I was wrong. We have a mutual aid here: we connect through our feelings and our desires, so when we connect with those who have the same purpose as us, we help each other and end up compromising ourselves even more than we should. 

16: And now that you have changed your habits and your way of thinking, do these brothers still continue in this state of thinking or have you managed to show them your new reality? 

A: Unfortunately, they continue, and I feel responsible for that. It's my duty now to do for them what you did for me. 

17: I would like to know how you see the space around you, now that you are no longer so attached to these purposes of revenge. 

A: My friend P…, you have no idea how vast the spiritual world is. And I still haven't gotten used to seeing so far, perceiving so many things that surrounded me and I didn't notice. It's beautiful. We have no words. We see colors. We see sparkles. We see luminous trails of other, even more elevated spirits. The grandeur of everything around us is unbelievable. It's like seeing the ocean for the first time. I think even more. Much more. 

18: What we see in our astronomical images of outer space, the lights and everything else, is it beautiful or is it incomparable to what you see? 

A: To your eyes, the immensity of the stars, of space, is intoxicating. To us, it's so much more. Because we see all of this and more… 

19: Allow me just one more question: What would you say about people who connect so many thoughts to these materialistic ideas in the afterlife, thinking that they will have to stay cloistered in houses, sleeping, eating? 

A: Poor creatures. They lose what I lost. We don't have the stomach, we don't have any of that. They'll waste a lot of time. Because they bring here what they're imagining there, and they'll be lost in it until they wake up to reality, to what awaits them. And regret, my friend. Regret... It takes a long time for us to get rid of it. 

20: Carlos, how can we help? Is there anything we can do for you? You seem calmer than the last few times we called. 

A: Keep praying. Not just for me. Offer your prayers to all those who were in the same situation as me. And to others. A general prayer to the suffering spirits achieves its purpose. I'm still close to M…. I won't deny it. But I'm trying hard not to upset her, because I feel like she's understanding the need for forgiveness just like I am. 

21: If you would like to leave us some final words, even if you are looking at us closely, we would appreciate it. 

A: To you, just keep up this hard work. AM…, may she forgive me too. And forgive herself even if she doesn't know what she did. May she have faith and may she move forward in her life carefully so as not to repeat the mistakes she already made. May she love and respect those close to her. May she not abandon them. May she remain steadfast in this purpose. 

22: I'll let her know. Thank you very much, okay? 

A: I am grateful for the help you provided me. 

The gratitude I carry within me for you will always be a beacon to keep me from getting lost in what is yet to come. May God bless you equally.

---

The dialogues with these Spirits brought us a wealth of learning, as well as a welcome opportunity to be useful, gaining another friend on our journey. The Spirit in question, having been evoked in a partner group, refused to communicate, but the guiding Spirit of that group mentioned that the physical phenomena were stirring pots and pans and the bed. Until then, I hadn't questioned these details—which I've always tried to do to remain impartial. When I questioned M…, the persecuted girl, about what this Spirit was doing, she confirmed that she heard pots and pans banging "by themselves."

In our first steps, we've noticed that we're still just getting started with evocations, learning to ask more in-depth questions in the time available without overwhelming the medium. We hope to soon be able to count on more partner groups.

At the previous meeting, the group had some questions about healing. It was decided that we would ask the good spirits to help us with our doubts. A spirit came spontaneously to answer these questions. At the end, we asked him what he needed. He told us he needed prayers because he had made many mistakes and regretted them after his last incarnation. We prayed to him, and he said goodbye.

In this meeting, after preparing some questions, we decided to call on you to better understand your situation. 

Here is the communication. 

Evocation. 

1. We want to welcome you to our group, dear brother, with all affection. We want to talk to you, to learn, to educate ourselves, and, if possible, to help you with something you need and for you to help us with something we need. Our intention is very legitimate, and we will not judge you. We are here to talk as friends, as brothers.

A: I appreciate your prayers for me. They were very helpful.

2. Friend, could you tell us what was your motivation for communicating with us last time?

A: Just the need for prayer. People forget about me.

Note: This isn't the first time we've seen a Spirit lament this. Indeed, no one wants to be forgotten, but the Spiritist Movement, absent from the studies of Spiritist science, no longer practices evocations due to various false ideas. It stops helping and learning, and such is the dominance of untruths that some go so far as to not praying for the Spirit, believing that this would be a hindrance. In this sense, large channels, so-called Spiritists, but also ignorant of Spiritism, collaborate in the dissemination of these false ideas.

3. What happened to make them forget about you?

A: It's been a long time since I passed away. Those I loved are no longer physical bodies. And I couldn't find them anywhere. Today, through your prayers, I can visualize those who were with me in my physical life. This is comforting.

4. So you mean to say that until they went to their spiritual homeland you had no contact with them?

A: No. I tried. But they wouldn't listen to me.

5. And when you saw them, what was it like, did they come, did they contact you, or did you contact them? What was it like?

A: They. They arrived. My wife, my mother, my father. My father Alberto, my mother Eliza, my wife Helena.

6. And your name?

A: Marcos.

7. Marcos. You said last time that you regretted the things you had done. We don't quite understand what happened, so if you feel free, can you tell us what happened? It would be interesting because we could understand you better and we could learn more.

A: There was a lot of fighting. Money. Greed. I robbed many people. I put my family in a bad situation. They suffered because of me. I left them to fend for themselves because of money.

8. And you were before all of them? Did you pass away before all of them?

A. Yes. It was an accident. I have trouble remembering.

9. It's okay, brother. If you feel like talking, Marcos, you can. We're not forcing you, it's okay. When did you enter? When did you realize you had died, that you had passed away? And how did you feel?

A: Alone. I had the darkness.

Note: Here we notice how necessary it is to ask objective questions, one at a time. This isn't the first time we've noticed the Spirit focusing only on the last question.

10. So the environment you were in, you couldn't decipher, everything was dark.

A: No. It is. It was dark. I couldn't see, I couldn't see anyone.

Note: this fact, which we were unable to delve into further at the time, reminded us of the article “The Spirit of a Damned Man” in the Spiritist Magazine of February 1860.

11. And how did you manage to get out of that darkness? What was that process like? That it was an achievement, right? That you achieved it, Marcos? If you'll allow me to call you that, right? Allow M. and I to call you that.

A: Yes. Yes, it was.

Note: The interlocutor asked several questions. The Spirit focused on a simple answer.

12. How did you manage to free yourself from this? What was it like?

A. I saw first. I didn't see, I heard some voices. I heard my wife's crying, my father's lamentations, but my mother's love... My mother began to appear to me. And it was then that I began to understand what had happened.

13. Marcos, did you hear your mother praying for you?

A: Yes. She called my name and she prayed.

14. Just as you listened to our prayers, did you listen to your mother's prayers or was it different?

A: It was different. She had and still has a love that I don't know how to understand.. It's grand. She made me see a little of the light from where she is. It moved me. So I listened.

Note: This probably has a lot to do with spiritual magnetism. Your mother's spirit has a deeper connection with him, which should make it easier for him to register her. This is how those who have a greater connection with certain individuals will have a greater capacity, even in the physical world, to assist them with prayers and dialogue in overcoming difficulties, returning to goodness, etc.

15. From these prayers of your mother?

A: Yes.

16. During your mother's prayers, you began to feel more comfortable. And then you were able to better see your companions around you? How was it? Could you explain this part better, Marcos? How did you overcome all of this?

A: Yes. I don't know if I've gotten over it. I still feel guilty.

17. Yes, but you've already taken a big step, haven't you?

A. Yes. I still feel a lot of guilt, but with that love, she opened a path for me, and the darkness started to leave, it started to go away. She showed me where I was and what I had to do.

18. Can you be a little more specific about what you said, what I "had to do"? How did she instruct you, what were her instructions?

A: Ask God for opportunities to grow. Ask God to show me how to reach Him. I saw other spirits approaching me, calming me, and telling me how to become a better person. I am seeking forgiveness from those I have harmed. I'm trying to forgive myself for the mistakes I've made. Every day some spirit approaches me and encourages me, shows me what forgiveness is like. He takes me to different places, where I can see and feel what love is and what forgiveness is..

Note: This is not the only Spirit who speaks to us about the idea that in the Spiritual world they learn by example, and not by readings. They are led to follow other cases, to assist and be useful. This is the reality of the Spiritist world.

19. This has helped you, these “visions,” and these “hearings,” have helped you understand better.

A: Yes, yes. But I'm not ready yet. I still need more faith, maybe.

20. The conversation you, Marcos, had with us last time and this one you had now is the first time you have been able to talk in a meeting like ours, a mediumistic meeting?

A: Yes, yes.

21. In this disincarnation of yours?

A: Yes. I didn't know what that was like.

22. Who brought him to us?

A: The spirit that accompanies me. I think… I think he is always here with you.

23. Yes. Who? And now he's here with us too?

A. He knows everyone.

24. How many are there, Marcos?

A: The one that accompanies me. There are 3 more... 4. But there are others too. The 4 that have the most light are.

25. I wanted to understand, my brother Marcos, in what environment you were while you were unable to see the light, do you remember?

A: It's space! Big, but it's dark.

26. Were you unable to see any region, any house, any place?

A: No. No. Just dark, just darkness.

27. Brother! Marcos! In the name of our Lord Jesus Christ, I would like to thank you for the message, and may the good spirits always guide you. May you always feel welcomed here in this space of ours, and may you be able to forgive yourself, because the most important thing is to forgive yourself for the things you've done. Oh, I would like to know if you have anything else to say to us for our instruction, for our better understanding of the doctrine, or so that we can help you better or even more.

A: I just want to say thank you for your prayers and for the opportunity to be here, for your hospitality, for not judging me for what I did. And they say that you are gathered here and that more messages will come soon—messages, I think. Instructions. But they pray for you too and are with you. I need to go.

NOTE: The group is in a development phase, and returning to this practice is a novelty for mediums from the Spiritist Movement, which does not engage in dialogue with spirits. This causes them certain difficulties, which will be overcome with time and practice. For this reason, inaccuracies are normal, but since the dialogue contains nothing that merits special attention beyond the analysis we have already conducted, we present it with the aim of encouraging others to resume these dialogues.

Our group meets online, via video, each from their own homes.

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.

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.

Kardec, in the article “Exams of the mediumistic communications that they send us”, from the Spiritist Magazine of May 1863, demonstrates the care and seriousness that the Parisian Society of Spiritist Studies had with the mediumistic communications that were sent to it. It is a true lesson in seriousness regarding spiritual science, which is why we reproduce it in full:…

“Many communications were sent to us by different groups, already asking for advice and judgment on their trends, already, like a few, in the hope of publication in Magazine. They were all sent to us with the right to dispose of them as we saw fit for the good of the cause. We have examined and classified them, and do not be surprised at the impossibility of publishing them all, when you know that in addition to those already published, there are more than three thousand and six hundred which, by themselves, would have absorbed five years complete from the Magazine, not counting a certain number of more or less voluminous manuscripts that we will talk about later. The summary of this exam will provide us with a topic for some reflections, which everyone can benefit from.

Among them we find some notoriously bad, in substance and in form, evidently the product of ignorant, obsessive or mystifying Spirits who swear by the more or less pompous names with which they sign them. Publishing them would have been giving weapons to critics. A noteworthy circumstance is that almost all communications in this category emanate from isolated individuals and not from groups. Only fascination could lead them to be taken seriously, and prevent them from seeing the ridiculous side. As we know, isolation favors fascination, while meetings find control in the plurality of opinions.

We recognize, however, with pleasure, that communications of this nature form, in the mass, a small minority. Most of the others contain good thoughts and excellent advice, but do not deny that they are all good for publication, for the reasons we will explain.

Good Spirits teach more or less the same thing everywhere, because everywhere there are the same vices to reform and the same virtues to preach, and this is one of the distinctive characteristics of Spiritism, as generally the difference is only in the greater or minor correction and elegance of style.

To appreciate communications aimed at advertising, you cannot analyze them from your point of view, but from the public's point of view. We understand the satisfaction one experiences when obtaining something good, especially when starting out, but beyond the fact that certain people may have illusions regarding intrinsic merit, one does not think that there are hundreds of other places where similar things can be obtained, and what is of powerful individual interest can be banality for the masses.

Furthermore, it is necessary to consider that over some time now communications have acquired, in all aspects, proportions and qualities that leave far behind those obtained a few years ago. What was admired then appears pale and mean next to what is obtained today. In most really serious centers, the teaching of Spirits grew with the understanding of Spiritism. Considering that more or less identical instructions are received everywhere, its publication may be of interest only on condition that it presents special qualities, both in form and instructive scope. It would therefore be an illusion to believe that every message must find numerous and enthusiastic readers. In the past, the smallest spiritist conversation was new and attracted attention. Today, when spiritists and mediums are countless, what was a rarity is an almost banal and habitual fact, and which has been distanced by the breadth and reach of current communications, just as school duties are by the work of adults.

We have before us the collection of a newspaper published at the beginning of the demonstrations, under the title of La Table Parlante, characteristic title of the time. It is said that the newspaper had 1,500 to 1,800 subscribers, an enormous figure for that time. It contained a lot of small family conversations and mediumistic facts that then had the enormous attraction of curiosity. Then we look in vain for something to reproduce in our Magazine. Whatever we had chosen, today it would be childish, of no interest. If this newspaper had not disappeared, due to circumstances that are irrelevant, it could only have lived with the condition of following the progress of Science, and if it reappeared now under the same conditions, it would not have fifty subscribers. Spiritists are immensely more numerous than then, it is true, but they are more enlightened and want more substantial teachings.

If communications emanated from a single center, readers would undoubtedly multiply due to the number of followers, but we must not lose sight of the fact that the sources that produce them number in the thousands, and that everywhere they are Once superior things are obtained, there can be no interest in what is weak and mediocre.

What we say is not to discourage publications. Far from it. But to show the need for rigorous choice, condition sine qua non of success. By elevating their teachings, the Spirits made them more difficult and even demanding for us. Local publications can be immensely useful, under a double aspect, that of spreading the teaching given in private to the masses, and then of showing the agreement that exists in this teaching on various points. We will always applaud this, and we will encourage you every time they are done under good conditions.

To begin with, it is worth discarding everything that, being of private interest, is of interest only to those who are interested in it, and then, everything that is vulgar in style and ideas, or puerile in subject matter.

A thing may be excellent in itself and very good for personal instruction, but what must be delivered to the public requires special conditions. Unfortunately, man is inclined to assume that whatever pleases him must please others. The most skillful can make a mistake. The essential thing is to make as little mistakes as possible. There are Spirits who take pleasure in feeding this illusion in certain mediums, so it would never be too much to recommend them not to trust their own judgment. This is where groups are useful, due to the multiplicity of opinions that can be collected. Anyone who, in this case, would reject the opinion of the majority, considering himself more enlightened than everyone else, would clearly prove the bad influence under which he finds himself.

Applying these principles of eclecticism to the communications sent to us, we will say that out of 3,600, there are more than 3,000 who are of irreproachable morality, and excellent as a background, but that of that number there are not 300 for publicity, and only one hundred of unquestionable merit. Considering that these communications came from many different points, we infer that the proportion must be more or less general. From this we can judge the need not to recklessly publish everything that comes from the Spirits, if we want to achieve the objective we propose, both from a material point of view and from the moral effect and the opinion that indifferent people may have about Spiritism.

It remains for us to say a few words about the manuscripts or impressive works that they sent us, among which, out of thirty, we found five or six of real value.

In the invisible world, as on Earth, there is no shortage of writers, but good ones are rare. Such a Spirit is able to dictate good isolated communication; to give excellent private advice, but is incapable of complete work that can stand an examination, whatever his intentions. On the other hand, the name with which he takes pleasure in disguising himself is not a guarantee. The louder the name, the more obliging. Now, it is easier to take a name than to justify it. This is why, alongside some good thoughts, there are sometimes eccentric ideas and the less equivocal traces of the most profound ignorance. It is in these types of mediumistic works that we have noticed more signs of obsession, of which one of the most frequent is the injunction on the part of the Spirit to have them printed, and more than one mistakenly thinks that such a recommendation is enough to find a publisher interested in the business. .

It is especially in such a case that a scrupulous examination becomes necessary, if we do not want to expose ourselves to learning at our own expense. Furthermore, it is the best way to ward off presumptuous and pseudo-wise Spirits, who invariably withdraw when they do not find docile instruments to make them accept their words as articles of faith. The intrusion of these Spirits into communications is ─ and this is a known fact ─ Spiritism's greatest obstacle. There are few precautions to avoid regrettable publications. In such cases, it is better to err on the side of caution, in the interests of the cause.

In short, by publishing communications worthy of interest, you do a useful thing. By publishing those that are weak, insignificant or bad, you do more harm than good.

A no less important consideration is that of opportunity. There are some whose publication is untimely, and therefore harmful. Each thing must come in its own time. Several of them addressed to us are in this case and, although very good, should be postponed. As for the others, they will find their place according to the circumstances and their objective.”

Psychography of Chico Xavier: would it be possible to evoke and obtain responses from Spirits like those who animated Chico Xavier and Allan Kardec, among others?

It is a recognized fact in spiritist science that we can evoke Spirits and that, done with good purposes and with the knowledge that this science gives us, they come willingly, with a desire to dialogue with those who seek to learn from them. It would be a mistake to believe that only superior Spirits would qualify in this case, but it is correct to say that only good Spirits, of all elevations, would qualify, since the bad ones will come with bad intentions (unless when evoked with serious and useful purposes). ) and will only find resonance among those in whom they find the imperfections that they themselves carry. The evocation of Spirits like those of Chico Xavier and Allan Kardec is possible and very useful, and no one has a monopoly on them. But it is clear that these communications will depend on the intentions, knowledge and moral state of those who carry them out..

Learn to study the Spiritist Magazine, the reliable source of Spiritist knowledge. Click here.

Those who intend to have dominion over certain Spirits, as well as those who wish to place themselves under the dominion of a particular Spirit, who generally gives a pompous and influential name and who exalt their own pride, will not only be in serious error, ignoring all the wealth of knowledge formed by the dedicated studies of Allan Kardec, how they will be setting themselves on the bitter path that begins with fascination and inevitably leads to obsession and madness.

That said, we want to deal with the evocation of the Spirit of Chico Xavier, exposed on the website Digital Spiritist Magazine. This is a longer article, but we will focus on this Spirit. The highlights are ours:

About Jesus

Another Spirit evoked was Chico Xavier, who was asked the following questions:

1. Could you tell us about how you understood Jesus, when in the body, and how you understand him now, as a Spirit?
2. Did you see Jesus as soon as he left his physical body?

3. Do you see him in our midst now? If you do, could you tell us how you perceive it?

Here are the answers:

“I'm here again, friends, happy for this opportunity that God offers us.

When I was in the body, I saw Jesus as a star of the first magnitude, which illuminated men and Spirits, but which was thousands of light years away from us; this idea was taught to us in our last existence from an early age, through the religious teaching of the past, and after we began to dedicate ourselves to mediumship, Religious spirits came to reaffirm our prejudices regarding this point, which we did not question, because such ideas were settled in our soul.. I thought that Jesus loved humanity, but I didn't realize that he attributed to him some of the characteristics that we see in many of the powerful people on Earth: they are difficult for the average man to access; They appear to be very busy, and therefore we cannot relate to them directly except through a lot of effort and some intermediaries. In fact, I had not understood the lessons that are present in the evangelical tradition, especially that Jesus would not leave us orphans, as well as that he would always be with those who called him, as long as they did not forget to love their neighbors. ((“Wherever two or three people are gathered together in my name, there I will be with them.” (Matt. XVIII, 20). ))

Today, I still see Jesus as a star, but I understand that if there is a huge distance that separates us from his position in the hierarchy, it is not for this reason that he is distant, because, as you know, your perispiritual fluid expands and radiates with perfection, reaching Spirits and men with a range that I would not know exactly. I see him today, above all, as an older and more mature brother who wants to teach us how to walk towards the Father's house.

I didn't see Jesus right after I died because I didn't consider that possibility at all, but if prejudice hadn't been such a big obstacle, I would have immediately sought him out by thought. However, this meeting was postponed for some time, until I could review my preconceived ideas. I learned that we can all see him, touch him, learn from him, and that he never refuses to reach out and help us with our immense ignorance.

I see Jesus here, in our midst, watching over everyone; I glimpse an illuminated face, but I can't capture the nuances of its face. However, I can see your gaze, so tender and so sweet... Your eyes denote an unchanging serenity, and are more beautiful than the most dazzling sunset. Lights come from his spiritual body, which he transmits to all who desire good, communicating his virtue to them and ensuring that his seed reaches the deep soil of hearts of good will. The sight is beautiful, friends, and I must say that all of us who are here bow before him with love and recognition, because his presence inspires pity and deep reverence. May Jesus be the lighthouse where we can all rest our eyes, taking advantage of his lights to walk along the good path that he shows us.

Receive a hug from someone who is very grateful to be among you. I recognize that I am not up to the task of answering such serious questions with benefit, and therefore I ask that you disregard any mistake that I may have made so far.” ((The group had evoked this same Spirit several times to instruct themselves on some issues regarding mediumship, the perispirit and other subjects. This is what he refers to.))

Chico Xavier
(Psychographed on December 6, 2016.)

DIGITAL SPIRIT MAGAZINE. About Jesus and the Spirit of Truth. Accessed on 10/05/2023. Available in https://www.revistaespirita.net/pt-br/artigo/57/sobre-jesus-e-o-espirito-de-verdade

The fact that it is a serious group, with knowledge of Spiritism and with good intentions, makes communication more reliable, although it must always be analyzed with caution, especially when the Spirit presents itself under a well-known and influential name. . In the case in question, it seems to me to be a language very similar to that of Chico in life, with characteristic signs. But what matters most is the background, which, instead of clashing with the Doctrine, confirms it in its nuances.

For example: “its perispiritual fluid expands and radiates with perfection, reaching Spirits and men with a range that I would not know exactly how to define”. This excerpt is in perfect agreement with the understanding left in Genesis and ends with a humble recognition of the inability to understand.

My only observation, then, is that this Spirit “materializes” the image of Christ, transmitting a human figure and, on this point, I would question, to be clear, since the predominant idea in the Spiritist Movement is linked precisely to this aspect of an excessive “materialization” of the world of Spirits. It may just be a figure of speech, as it may also be “the religious teaching of yesteryear”.

Let us keep this lesson in mind: we can and must resume practical Spiritism in our homes and small groups, treating it with the necessary seriousness. This cannot be made a source of mere curiosity or entertainment, which would place the participants of such responsibility on that previously mentioned ill-fated path... But, with good purpose and knowledge, communication with the Spirits is useful and beneficial, for both sides. , and does not need to be carried out only in the spiritist center.

I suggest reading the available PDFs in this link.

Spiritism, as a science with a philosophical aspect and moral consequences (Spiritism can only be seen as religion From a philosophical point of view, said Kardec, precisely based on the philosophy of the time, the Rational Spiritualism, from where Spiritism developed.)), formed through the scientific method, experiences challenges from all sides. Placed in a figure, it looks like the most beautiful flower, with the sweetest perfume and the greatest healing properties, smothered by thorns and weeds.

The most diverse difficulties arise from all sides, arising mainly from a lack of commitment, zeal and care. Under this nomenclature, they admit any type of ideas, coming from the mouth or mediumistic intermediation of individuals who have become unquestionable icons. As if that were not enough, lacking knowledge about what science and about the necessary scientific method, responsible precisely for the unassailable strength of the Doctrine born from the studies coordinated by Allan Kardec, most modern researchers promote, in the spiritist environment, new ideas, new theories, distracting themselves from the essential point: the evocations, producing teachings that agree with each other, so subjected to rational analysis, in the face of human science and in the face of what had already been constructed by the same method.

Scientific Method

Let us return for a moment to the question of the definition of scientific method, exemplified in the attached figure. For those who dedicated themselves to studying at least the first year of Revista Espírita (1858), it will be very easy to identify the same steps taken by Kardec:

• the systematic and controlled observation of certain phenomena and, later, of evocations;
• verification of identified facts;
• the investigation of hypotheses, which form a theory, cohesive in itself, from which we obtain implications, conclusions and predictions;
• carrying out experiments, through evocations, from which new observations are obtained, analyzed rationally and logically;
• hence, the observation of new facts, which will or will not corroborate the theory;
• finally, add the results of these observations to the scientific theory, if they corroborate it, or recycle hypotheses, making new observations and going through the same method again.

A very notable fact, which denotes Kardec's scientific rigor and his indissoluble commitment to true science, is that he Never clung to any idea in the study of Spiritism. Anyone who has studied the Spiritist Magazine of 1858 and 1859 already understands this very well. An example of this is the study treated mainly from the RE of July 1859, starting with the article O Zuavo de Magenta and concluded (at least for the moment) in the articles of the following month. We highlight the study in the article Materiality from Beyond the Grave.

And it is precisely at this point, that of attachment to ideas, added to the absence of the necessary method, that the vast majority of modern researchers of Spiritism make mistakes.

The error of the modern spiritualist movement

The big problem arises when, abandoning the essential scientific method for spiritist science, the Spiritist Movement began to admit theories contrary to the principles already solidified by the same method, such as the ideas of spiritual colonies, thresholds, etc., falling into the most basic error of the excited spiritist: blindly believe in the opinions of Spirits.

We do not say that Spiritism, studied by Kardec, has already observed everything there is to be observed. Of course not. What we say is that the modern spiritist movement has created a large set of theories that cannot face the scientific method, because they have not gone through it!

We very often find even those dedicated and willing researchers — we will not take this true impetus from them — who, however, cling to the most diverse ideas and who very quickly become irritated by the contradiction of what, scientifically, is part of the principles doctrinaires of Spiritism.

The basis of the indispensable methodology in Spiritism

Let us return here to what is highlighted on our home page – a quote from Allan Kardec in A Gênesis:

General concordance in teaching is the doctrine’s essential character, the condition even of its existence. It is evident that all principles which have not received the consecration of general agreement can only be considered as a fractional part of this same doctrine, merely as a simple, isolated opinion for which Spiritism cannot assume the responsibility.

It is the concordant, collective teaching of the spirits who have passed beyond which constitutes the logical criterion, giving strength to the spiritual doctrine and assuring to it perpetuity.

Allan Kardec — The Genesis

The statement highlighted above, made by Kardec, is not a mere result of a personal systematization. Quite the contrary: it represents the necessary scientific method for the study and development of Spiritism. It is not enough for the same principle to be consecrated by generality (which requires the use of evocations, because it is not enough that we just put ourselves in the role of listening and accepting what the spirits say); it is not necessary, furthermore, that this consenting collectivity of opinion of the spirits be passed through the criterion of logic, which means comparing it to human science and the scientific method, so that, only then, it can be taken as a principle of Spiritism.

Note, furthermore, the term “opinion” used by Kardec, not by chance: what the Spirits say, through mediumistic communications, are their own opinions, born from their knowledge and their own observations, when they are not the result of a deliberate intention to mystify, that is, to promote false ideas . It happens in the best groups. The opinions of spirits, like the opinions of human beings, can be loaded with beliefs, false ideas, little knowledge, illusions, etc. How, then, to analyze them scientifically? Through the psychological observation of these communications.

The nuances in a psychological science

Anyone who has studied at least the first two years of the Spiritist Magazine notes that, even at the end of the second year, Kardec continues to frequently question the communicating spirit how he got there, how he presents himself, how he sees other spirits, etc. If an answer disagrees with the scientific theory or brings new facts, it will be investigated through evocations and according to the scientific method — which is not done nowadays.

Kardec investigated, among many things, the issue of pain in the Spirit. There were those who claimed to feel cold or hot; pains; hunger; worms gnawing his body, &c. It was through dedicated study, through rational analysis of the psychological nuances of these communications, that Kardec arrived at several doctrinal scientific principles. An example of this is the communication from the Spirit of the assassin Lemaire in the RE of March 1858:

6. Immediately after your execution, were you aware of your new existence? — I was plunged into an immense disturbance, from which I still haven't emerged. I felt great pain; looks like my heart felt it. I saw something roll at the foot of the scaffold. I saw the blood flow and my pain became more acute.

Kardec could easily, were it not for his scientific rigor, admit that the Spirit materially suffered from a pain in the heart. But he investigates:

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.

We could cite a huge diversity of cases that illustrate this scientific principle, but we leave the purpose of studying the Doctrine that it embraces to the reader's healthy curiosity.

Spiritism needs defense

Leaving aside the scientific method is a big mistake on the part of most modern researchers of Spiritism, who aim to construct new doctrinal principles without going through this process, when they should not only be practicing evocations, given the dedicated study of the Spiritist Magazine, but also should be encouraging the spiritist movement to do so at all times.

By not doing so, they throw another shovel of lime on Spiritism, producing a bad impression and a false idea in the scientific world, which does not recognize it as something born of science, but as a mere superstitious belief or a religion. It is not uncommon for me to come across allegations from people who, having not had the chance to know what really be it Spiritism, they distanced themselves from it because they could not admit, for reason, that, for example, a Spirit has to take a flying bus to get around.

We have a lot to do and you must have realized that the first step is studying.

For a strange idea, we adopted the principle that we cannot evoke the Spirits, and that the only one who could do that was Kardec, because he had the permission or a very peculiar purpose.

In the light of knowledge, we need to correct this idea a little, because, in fact, the only ones who could make the evocations were the thousands of individuals and small groups, spread around the world, not only at the time of Kardec, but even before him, because , when Kardec became interested in the new science and even before giving himself the pseudonym of Allan Kardec, Spiritism was already practiced in many parts of the world.

Interesting, isn't it? Why is it that today, then, we cannot or should not evoke the Spirits? I do not know this law, nor have I ever seen it written anywhere, except in a sentence taken out of context, metaphorical by Chico Xavier: “the phone only rings from there to here”. Quite the contrary, when studying the works of Kardec, we will find the recommendation of the practice of Spiritism by small groups, a practice that consisted, in his view, a science: the constant investigation, together with the Spirits, of the laws that govern Creation.

For this very strange idea, we started to put mediums in the position of the old automatic telephone secretaries, whose only mission was to answer a call and record the message, and nothing else. Mediums have turned into this:

Not only that: Spiritist groups, which today practically do not exist outside of Spiritist centers, began to adopt an even stranger idea: they began to listen to “telephone recordings” without questioning them! That's right: the message given is not questioned, they are simply taken for the principle that they are always endowed with truth and wisdom, and with good intentions. This idea is very, very strange, because yesterday my mother received a message from someone who claimed to be me, and who wanted three thousand reais to pay an urgent bill. Imagine if my mother adopted the practice of many spiritualist groups and simply trusted the interlocutor!

The systems

By an even stranger principle, certain individuals began to create and defend systems built precisely on these passively received and unverified communications, wasting precious time and causing enormous difficulties to the spiritist movement, which stopped studying Kardec to trust these systems. Incongruously, the individuals who act in this way are often those who would be fully capable, due to their scientific knowledge, to investigate these issues.

But not only from unchecked spiritist communications does this sad scenario form. Many others erect true systems of ideas about metaphors used by Kardec in his studies, failing to understand that scientists, especially at that time, envisioning new scientific aspects that they had no way of understanding, created metaphors to try to give light to the idea they sought to express, entrusting the continuity of science with better explanations. All great scientists have done this, above all in the philosophical aspect and especially in the metaphysical scope of these ideas. Kardec did this, for example, when trying to explain the divine presence as an ocean, where everything would be immersed. One metaphor((Even today metaphors are used to give scientific explanations, with certain cosmologists going so far as to say that Space is like shampoo or cheese! Poor guy who builds a system on these metaphors!))!

But not only human science used metaphors. The Spirits also used them, often. Wise spirits used wise metaphors to explain ideas that, scientifically, we could not yet understand. Jesus used metaphors to explain principles of the spiritist science that the men of that time could not understand. Ignorant spirits used metaphors to explain causes and effects that even they could not understand in a scientific way, but that they knew existed and worked.

The whole question here is one:

METAPHORS

Just to be very clear and there is no doubt, let's define the meaning of the term: metaphor is the “figure of speech in which a word denoting one type of object or action is used in place of another, so as to suggest a similarity or analogy between them; translation (by metaphor it is said that a beautiful and delicate person is a flower, that a color capable of generating strong impressions is warm, or that something capable of opening paths is the key to the problem); symbol.”((MICHAELIS. Modern Portuguese – Search – Brazilian Portuguese – Metaphor. Available at: https://michaelis.uol.com.br/moderno-portugues/busca/portugues-brasileiro/metafora. Accessed on: May 29th. 2023.)). From Greek, metaphora.

They are true systems of ideas erected, many times, on nothing more than metaphors, taking them as if they were literal. In the scope of spiritist communications, the study of the Zuavo soldier's communication ("Magenta's Zouavo“), in the Spiritist Magazine of July 1858, gives us an interesting perspective, because, when asked about his spiritual appearance in that evocation (or perispiritual), he replies:

42. ─ If we could see you, how would we see you?
- In a turban and breeches.

43. ─ Well done! Suppose you appeared to us in a turban and breeches. Where would you have gotten those clothes, since you left yours on the battlefield?
─ Well, well! I don't know how this is but I have a tailor who can get them for me.

44. ─ What are the turban and breeches you wear made of? Have you no idea?
─ No. That's right there with the ragpicker.

OBSERVATION: This issue of the clothing of the Spirits, as well as several other no less interesting ones, linked to the same principle, were completely elucidated by new observations made within the Society. We will report on this in the next issue. Our good Zouavo is not advanced enough to solve it alone. For that, we needed the concurrence of circumstances that fortuitously presented themselves and that put us on the right path.

Later, when asked about his general, who was also dead, he replied:

46. ─ Is it not for this same reason that you do not see the general in his uniform?
─ Yes, but he doesn't wear it every day.

47. ─ What days do you wear it?
─ Come on! When they call him to the palace ((The Spirits, ignorant of certain things, express themselves as best they can, and see the world of Spirits according to their ideas, just as a child, using mental images to describe something that he does not understand, talks about things which we impute only to the imagination, but which, deep down, has its meaning. The error here would be to take the “palace” as an expression of spiritual truth permanent.)).

We could take this communication as another support base for the system of spiritual cities. Kardec, however, acting in a scientific way, systematized about this idea, but just saw in it something very interesting to be researched. Hence, the hypothesis arose that, in the world of Spirits, terrestrial matter could have an “etheric double”. In the article “Furniture from beyond the grave”, in the Magazine of August 1859, he asks São Luis:

5. ─ Would there be an unfolding of inert matter? Would there be in the invisible world an essential matter, covering the form of the objects that we see? In a word, would these objects have their ethereal double in the invisible world, as men are represented there in Spirit?

─ It doesn't happen that way. The Spirit has a power over the material elements disseminated throughout space, in our atmosphere, that you are far from suspecting. He can, at will, concentrate these elements and give them an apparent form, suitable for his designs.

Not satisfied with the answer, he asks:

6. ─ I ask the question again categorically, in order to avoid any misunderstanding. Are the clothes with which spirits are covered something?
─ It seems that my previous answer settles the question. Don't you know that the perispirit itself is something?

In the same article, just before, Kardec refers especially to the case of the Spirit of an incarnate person, who presented himself elsewhere, to a person, with the same characteristics of the physical body and carrying his tobacco box. We reproduce it, as it is self-explanatory:

3. ─ This snuffbox had the shape of the one he habitually uses, and which was in his house. What was this snuffbox in the hands of the Spirit?
─ Always looks. It was so that the circumstances would be noticed, as they were, and so that the apparition would not be taken for a hallucination produced by the state of health of the seer. Spirit wanted this lady to believe in the reality of her presence and took on all appearances of reality.

4. ─ You say that it is an appearance, but an appearance has nothing to do with reality; it's like an optical illusion. I would like to know if this snuffbox was nothing more than an unreal image, like, for example, that of an object reflected in a mirror.

(One of the members of the Society, Mr. Sanson, observes that there is something real in the image reproduced by the mirror. If the image does not remain in the mirror, it is because nothing fixes it, but if it is projected onto a daguerreotype plate, leaves an impression, clear proof that it is produced by some substance and that it is not just an optical illusion).

─ The observation of Mr. Sanson is perfectly fair. Would you be kind enough to tell us if there is any analogy with the tobacco box, that is, if there is anything material in that tobacco box?

─ Certainly. It is with the help of this material principle that the perispirit takes on the appearance of clothing similar to those that the Spirit wore when alive. OBSERVATION: Evidently the word appearance must be taken here in the sense of image, of imitation. The real tobacconist was not there. What Spirit had was just a reproduction. Compared to the original, it was but an appearance, though formed by a material principle.

Experience teaches us that we should not take certain expressions used by spirits literally. Interpreting them according to our ideas, we expose ourselves to great mistakes, so we must deepen the meaning of their words, whenever there is a minimum ambiguity. Here is a recommendation constantly made by the Spirits. Without the explanation that we provoke, the word appearance, repeated continuously in similar cases, could give rise to a false interpretation.

The mirror image is here taken as a metaphor. At that time, the physical principles of this image were not known, believing, in general, that it was something unreal, a “appearance“. The fair observation of Mr. Sanson demonstrates that the reflection in the mirror has something real, since, if instead of the mirror, it were a photosensitive plate, like that of the daguerreotype, that image would be recorded. They had no way to explain the phenomenon, so they used metaphors. The Spirit of São Luís responds with the accuracy confirmed by modern science: just as the reflection in the mirror and the recording of the photograph act as a result of the interaction with photons of light, the appearance that the perispirit takes results from the interaction of the Spirit's will on the element taken from the universal cosmic fluid. This is concluded in question nº 25:

25. - If the Spirit can take from the universal element the materials to make all these things and give them a temporary reality, with their properties, it can also take from there what is necessary to write. Consequently, this gives us the key to the phenomenon of direct writing.
─ You finally understand.

The purpose of this article

If the reader has followed us this far, he will understand that we are tracing a very clear line of reasoning: it is a mistake to build systems on metaphors. This is not scientific. Having put aside the spiritist science, modern spiritists have formed complex systems of ideas and principles that, many times, are fixed on a fragile stick stuck in the sand. The whole question is: do we we need resuming Spiritism as a science and, before demonstrating our view on it, let us make it very clear that, for this, one condition is essential: to study and know Spiritism and the principles of this science (therefore, it is logical, to study the works of Allan Kardec), as well as being focused on the subject you want to study.

The interesting point is that we have several people fully capable of taking up this science in the areas that interest them. We have great connoisseurs of Spiritism and the various human sciences, scattered around the world: physicists, biologists, philosophers, mathematicians, etc. The difference is that, at the time of Kardec, the sciences were all interconnected by metaphysics and that practically all scientists knew various areas of science ((Reading suggestion: Autonomy – The Untold Story of Spiritism, by Paulo Henrique de Figueiredo)). Furthermore, it is interesting to highlight that the principle that governs a good scientist is detachment from pride. One can have a prior idea, as Kardec had; one can question answers that differ from this idea, defending it, as Kardec did; however, faced with undeniable evidence to the contrary, when there is no doubt that the previous idea is not sustainable, the good scientist must leave this idea aside, choosing to stick with what meets reason and logic.

It is on this point that the good scientist and the good experimental science diverge from the systematic scientists, who want to impose on Nature the adaptation to their own ideas, as if that were possible. It is the latter who, based on metaphors, distorted and twisted at their convenience, elaborate intricate systems that, not infrequently, dominate humanity for an expressive time. We saw this in several areas, and the spiritist science did not escape this problem.

Finally, we come to the crux of this article.

The resumption of spiritist science

Imbued with the purpose of resuming the study; interested in reestablishing the spiritist science; adherents to the purpose of abandoning or, at least, questioning the systems; aware of the fact that Kardec relegated to the future the continuity and elucidation of the questions that he could not deal with except in a metaphorical way, we will give our vision on what the recovery of spiritist research requires from the point of view of experimental science, holders of understanding that, yes, we can and should evoke spirits for this purpose. However, we will base our ideas on the true guide to the spiritist laboratory given by Allan Kardec: the Spiritist Magazine.

It is very easy to understand, with the study of the first years of the Spiritist Magazine, the basic principles necessary for the scientific research of Spiritism. Let's divide them into two sections: moral principles and practical principles.

Moral principles

• Personal commitment to morals; detachment from one's own ideas.
• Interest in the legitimate investigation of the truth
• Humility and spirit of cooperation
• Seriousness and responsibility in research
• Formation of cohesive groups in ideas and principles

practical principles

• Elaboration of research and study groups, where only people truly knowledgeable of Spiritism participate
• Cooperation of mediums, preferably psychographers, with special interest in mechanical psychographers ((Because the control of the motor centers necessary for speech is more difficult and because “psychophonic” responses are more difficult to be analyzed in their independence in relation to the ideas of the individual medium.)), detached from their own personalities and their own interests in this work.
• Careful organization of studies, ability to analyze and separate what is metaphorical from what is literal in communications

Research through evocations

Endowed with legitimate principles and the will to seriously research a given topic, the small groups – which must operate in an environment closed to the general public – will be led by one or more higher spirits, whose moral authority can be easily established if the group is really penetrated by the spiritist science. This Spirit, which, in the case of Kardec, would be São Luís, is the one who will take care of assisting in the spiritual part, forwarding communicating Spirits, complementing ideas, etc.

Research on a particular topic or principle should follow, then, the following steps, where GS is the guiding spirit of the group:

I dared to summarize in a flowchart the complexity of evocations for scientific research purposes, but it is clear that the diagram only exemplifies the steps that Allan Kardec himself demonstrated to take, without demonstrating all the complexity behind it, in the sense of the need for knowledge, seriousness , moral commitment, etc.

The flowchart is very simple and self-explanatory, just follow the directional arrows. It demonstrates the steps of preparing questions in advance, selecting the Spirits to evoke (because evoking Spirits without a serious purpose is the same as being available to any Spirit, and it can be even worse), checking the evocability and the usefulness of evoking that Spirit in particular, carrying out the evocation and carrying out the questions and recording the answers, before which, in the face of specific questions present, new questions can be asked for clarification, to the Spirit itself or to the guiding Spirit and, finally, the documentation and subsequent analysis of the answers given, with the creation of a “database” of the group and with the availability, when pertinent, of the evocation and study for other groups, who will be able to analyze them and seek confirmations or refutations in their own studies. The medium is not part of the flowchart, but it is clear that he also has a fundamental role, treated with dedication in The Book of Mediums, by Allan Kardec.

It is evident that each answer will need to be analyzed with great care by the group, considering Psychology and knowing that Spirits, simply because they are free from the body, do not instantly gain full light - hence, always, the recommendation of the study of the Revisa Espírita, which evidences the fact that Kardec never formed systems on incomplete ideas or on a single Spirit, which would have condemned Spiritism to mysticism, right in its first year of studies.

And what can we ask? With seriousness, honesty and knowledge of Spiritism, everything. That is: it is clear that, satisfying the express conditions, we will not carry out an evocation to ask for the prediction of the lottery, nor to do evil, this is evident. But, for example, we could evoke some Spirits to seek to understand these ideas of fluids more deeply, in light of the knowledge of modern physics. Why not? Perhaps this can be deepened or, who knows, we will receive an answer like “there is still a lack of knowledge for human beings to understand these concepts”.

the false ideas

It is a mistake to think that modern times will hinder this work, imagining that the ease of communication will “contaminate” ideas between groups. Spirits do not exclusively reveal knowledge, but rather spread it everywhere, where there are people able to study. If a false idea is accepted by a group and disseminated to others, if the others are serious groups, they will easily reject it, because they will see the Spirits demonstrating their error. The ease of communication, first, will facilitate this work, as long as there is seriousness in communicating groups.

It is also false to assume that the spiritist researcher has to be a blank canvas. No! The researcher will always start with one or more hypotheses, which he will need to test in a population – in this case, that of spirits. He may have a prior idea because, based on his knowledge, that is where his reason points, and he may see this idea confirmed or refuted in the practice of evocations. If the researcher is not attached to his own ideas, that is, if there is no pride, he will abandon them when reason points in another direction, for new facts and evidence.

Here, friends, is all that is necessary for resuming spiritist research. Instead of clinging to the ideas erected about metaphors and figures, let's roll up our sleeves and get to work, which should begin with the study and understanding of Kardec's work, in its context. Very soon, we believe, we will have even more complete material for this correct understanding. No running over, so let's take the first step and let's study((Remembering that, according to what the facts show us, the works Heaven and Hell and Genesis were tampered with in their respective 4th and 5th editions, which is why we recommend reading the publisher's recent editions FEAL, which bear the term “original version” on the cover and with precious explanatory notes by Paulo Henrique de Figueiredo and others)). What will come of this will be the consequence, as we know well that we are not left to our own devices.

the adulterations

Another important factor in this set is the adulteration of the works O Céu e o Inferno, from the 4th edition onwards, and A Gênese, from the 5th edition onwards. Those who want to turn evidence into proof can say what they like: for us, at this point, there is no other way of concluding than the adulteration of these works, since they do not match, in the altered editions, not even with what Kardec developed in the Revista Spiritist, in addition to introducing points that are disconnected from each other and that mutually contradict each other. Based on these editions, some systems were elaborated, one of the most harmful being the idea of paying debts through incarnation, as a punishment. The restoration of the original works, being carried out especially by Editora FEAL, was of substantial importance in this regard.

the main condition

For the doctrinal development to be resumed, it will be necessary to detach the personality, not only of the researcher and the medium, but also of the evoked spirit. The Doctrine demonstrates the collective condition of the Spirits and demonstrates that, by evoking, for example, Saint Louis, another Spirit can respond in his place. For this to be a good Spirit, which represents the same idea, it is necessary that the group be imbued with everything that we have demonstrated above, evoking the good Spirits and, under their tutelage, carrying out studies with Spirits that, by chance, are less elevated. In addition, for the resumption of Spiritism, in addition to the need to recover the Doctrine “in Kardec”, in a very well understood way (because the Spirits can only teach from true principles), it will be necessary for this to spread to different groups around the world, so that the conditions of universal agreement of the teaching can once again exist.

We are here, encouraging this process.

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