Thesis: Images of a materialized spiritual plane—walled colonies, a geographical threshold, armed spirits, an economy of "bonus-hours," soup kitchens, small houses, and hospitals—are myths incompatible with the central principles of Spiritist Doctrine. Kardec submitted such ideas to analysis—he never consolidated them.

1. Spiritual Colonies and "Our Home"“
Common assertion: the afterlife is structured in cities and colonies, with walls, ministries, and permanent residences (as in Our home).
Refutation: Spiritual identity is moral, not architectural. Form and environment are fluidic creations, shaped by thought and evocation. Lucid spirits describe the spiritual environment as states of consciousness, not as built cities. Conclusion: Myth of walled colonies—debunked.

2. The threshold as a geographical location of suffering
Common assertion: the "threshold" is an intermediate region, a dense and purgatorial zone.
Refutation: suffering stems from a guilty conscience and mental fixation on error. Spirits remain bound to the places of their crimes until they are morally renewed, not by territorial imprisonment, but by mental affinity. "Umbral" is a metaphor for the state of post-death disturbance, not a physical space. Conclusion: myth of the geographical Umbral — debunked.

3. Spiritual battles and energetic defenses
Common claim: Spirits protect themselves from attacks with electric darts, force fields, or walls.
Refutation: Lower spirits cannot tolerate the presence of higher ones. Interpersonal interaction is moral, not warlike. The mere radiance of good dissolves any attempt at hostility. Conclusion: myth of spiritual weapons — debunked.

4. Spiritual economy and "bonus-hours"“
Common saying: good deeds generate quantifiable spiritual credits.
Refutation: merit is not quantifiable. Good is spontaneous, free, and selfless. Replacing morality with accounting corrupts the principle of freedom of conscience. Conclusion: myth of the "bonus-hour" — debunked.

5. Spirits feeding on subtle substances
Common claim: Spirits "drink soup" or "drink juice" in spiritual realms.
Refutation: spiritual "hunger" is a moral desire, not an organic need. Spirits attached to matter project food illusions until they are freed. Conclusion: the soup myth — debunked.

6. Need for physical shelter
Common belief: Spirits reside in houses, with furniture, beds, and utensils.
Refutation: There is no cold, heat, or physical fatigue. The idea of a physical dwelling expresses only a mental analogy. Spirits live in communities of affinity, without material dependence. Conclusion: myth of the little house — debunked.

7. Body shape and spiritual identity
Common belief: Spirits retain fixed features and bodies.
Refutation: Form is a product of thought; it only persists when evoked or desired. Spiritual recognition occurs through essence, not appearance. Conclusion: Myth of fixed form—debunked.

8. Spiritual Hospitals
Common claim: There are hospitals and infirmaries in the spiritual realm, where "sick" Spirits receive medical treatment.
Refutation: Spiritual pain is moral, not organic. There are no bodies to medicate, nor tissues to regenerate. The so-called "treatment" is moral assistance and enlightenment, conducted through the influence of good Spirits and the education of the will. The descriptions of rooms, beds, and instruments are symbolic translations of the fluidic and pedagogical action on Spirits still bound to the impressions of matter. Conclusion: Myth of spiritual hospitals — debunked.

Overall conclusion
The Spiritist Doctrine, based on Kardecism, is dematerializing. The spiritual world does not replicate the physical world: it is a field of consciousness, morality, and vibratory affinity. Kardec never consolidated the idea of colonies, astral planes, hospitals, or spiritual economies—because, under comparative and rational analysis, such conceptions do not hold up. To insist on them is to abandon observation and return to materialism in the form of religious fantasy.

After Allan Kardec's death, the Spiritist movement underwent a decisive methodological shift. The critical examination of communications, controlled evocation, and systematic comparison—foundations established in the Codification—were gradually replaced by an attitude of unrestricted acceptance of mediumistic messages. This process paved the way for conceptions alien to the Doctrine to gain traction, transforming Spiritist science into something closer to a dogmatic religion.

The path of this transformation, its causes and consequences, can be seen in the following diagram.

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1. The Starting Point: Kardec and the Spiritist Methodology

It is essential to understand that Kardec did not create Spiritism, but organized its manifestations into a coherent doctrinal body through scientific method. This method was based on:

• Direct evocation of Spirits, to test the consistency of the information (cf. The Mediums' Book, items 230, 247, 266).
• Critical comparison of messages received in different places and by different mediums (Spiritist Magazine, articles on examination and control).
• Submission of all teaching to the sieve of reason (The Gospel According to Spiritism, introduction, item VI).
• Distinction between the opinion of Spirits and the principles of the Doctrine (RE, November/1859: “Should we publish everything that the Spirits say?”).

What Kardec left was a method, not a dogmaSpiritism, being a fact of nature, only becomes legitimate when subjected to rational and scientific criteria. Abandoning this guideline paved the way for the indiscriminate acceptance of mediumistic communications.

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2. The Break: From Control to Cult

The diagram marks this break with the symbol of X on Kardec's work. Instead of following the method of critical examination, a significant part of the Spiritist movement began to:

• Accept communications without comparison or control.
• Taking as “superior revelation” messages that, according to Kardec, would only be private opinions of Spirits.
• Relativize or disregard the evocation, transforming it into something “forbidden” or “dangerous”, in direct opposition to Kardecian practice.

This rupture opened the way for a dangerous phenomenon: the blind acceptance of communication from Spirits, which became the new axis of the movement.

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3. The Consequences of Blind Acceptance

The diagram highlights several developments of this uncritical stance:

3.1 Emmanuel

Presented as Chico Xavier's guide, Emmanuel introduced notions that directly confront the Spiritist Doctrine:

• Declaration that the Spiritism would be a religion (Kardec defined it as a science of observation and philosophy of moral consequences).
• Prohibition of evocation, in direct contradiction with The Mediums' Book.
• Idea of soulmates, rejected by Kardec.
• Dominion over Chico, imposing moral conditions and threats, which violate freedom of conscience.

3.2 André Luiz

The series of books psychographed by Chico Xavier, attributed to André Luiz, created representations such as:

• Spiritual colonies (Our Home).
• threshold as an intermediate region.
  These concepts materialize the spiritual world, encouraging attachment to spatial and institutional constructions, when Kardec made it clear that Spiritism points to the progressive dematerialization of spiritual existence.

3.3 Ramatis

It introduces communications filled with esoteric theories, mysticism, and catastrophic predictions, inconsistent with Kardec's method. Its acceptance stems from the same logic: any communicating Spirit would be a source of truth.

3.4 Valley of the Suicides

Works such as Memoirs of a Suicide reinforce the notion of “fixed places” in the afterlife, of a punitive or reformatory nature, in contradiction with the idea that the spiritual state is an intimate reflection of consciousness, not of metaphysical geographies.

3.5 Brazil, Heart of the World, Homeland of the Gospel

Work attributed to Humberto de Campos (inspired by Emmanuel), which presents Brazil as a spiritually predestined nation. This conception reinforces a mystical nationalism, strange to the universality of Spiritism.

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4. The Role of ESDE

O Systematic Study of the Spiritist Doctrine (ESDE), although structured with good pedagogical intentions, reflects the consolidation of this rupture. By adopting as a basis not only Kardec, but also post-Kardec mediumistic works (Emmanuel, André Luiz, etc.), the ESDE institutionalizes the departure from critical criteria and installs the uncritical eclecticism.

Result: the new generations of Spiritists began to consider as “Spiritist doctrine” that which is merely the opinion of Spirits, reproducing the blind acceptance.

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5. Doctrinal Problems Arising

The diagram lists the concrete effects of this deviation:

• Materialization of the spiritual world: conception of colonies, cities, hospitals, prisons — reflection of human projections.
• Promoting attachment to material ideas, when Spiritism has as its mission precisely free from materiality.
• False idea of the geographic destinations of the Spirit (good or bad places), replacing the understanding that “heaven” or “hell” are states of the soul.

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6. The Replacement of Criticism by Dogma

The diagram ultimately shows how the Spiritist movement went:

• Of critical examination (Kardec, 1857–1869),
• For the blind acceptance (post-Kardec, especially in Brazil).

This process transformed Spiritist science into institutionalized religion, with dogmas, moralism and submission to “spiritual guides” not tested by the original method.

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7. Conclusion: Restoration of the Spiritist Methodology

The central message of the diagram is clear:

• As long as Kardec's work remains excluded as a criterion, Spiritism will live under the dominion of blind acceptance.
• The return to the Kardecian method of rational examination, critical evocation and universality of the teachings of the Spirits is the only way to preserve Spiritism as a science of observation.

The diagram, therefore, is not just a historical critique, but a call for methodological restoration: Without criticism, Spiritism dissolves into mysticism; with criticism, it maintains its scientific and philosophical identity.

Spiritism was not born to be just another religion constrained by dogma or a closed sect. When Allan Kardec codified the doctrine in the 19th century, he established it as a... philosophical science with moral consequences. Its foundation was Rational Spiritualism—an avant-garde movement that replaced blind faith with reasoned faith and crude materialism with a scientific understanding of the soul. The goal was clear and ambitious: to promote a moral revolution and the social renewal of humanity, based on the absolute freedom and intellectual autonomy of the individual.

However, history reveals that this light of reason was deliberately obscured. Kardec, foreseeing that his work would be subject to distortions, left rigorous archives so that the truth could be recovered. What followed his death in 1869 was not the natural evolution of his thought, but a true institutional coup.

Treason in France: The Adulteration of Knowledge

Immediately after Kardec's death, the Spiritist movement in France was invaded by unscrupulous interests. The Parisian Society for Spiritist Studies was marginalized and... Spiritist Magazine It fell into the hands of those who, although feigning friendship, worked to distort the work.

The most serious crime was... systematic adulteration of fundamental books. Official documents prove that the fifth edition of “"Genesis, Miracles, and Predictions according to Spiritism"” (1872) underwent more than one hundred modifications. Vital concepts, such as the progressive conquest of free will, were erased to make way for mystical ideas, such as the notion of a fluidic body for Jesus. Several parts of the work “Heaven and Hell” They were also manipulated to invert the understanding of divine justice.

These changes were not editorial errors, but maneuvers orchestrated by the Sociedade Anônima da Caixa Geral e Central do Espiritismo (São Paulo State Limited Company), which transformed the dissemination of knowledge into a lucrative business. The influence of Jean-Baptiste Roustaing was decisive in this process. By proposing Spiritism as a formal religion, with reincarnation seen as "divine punishment," Roustaing moved in the opposite direction to everything Kardec preached. Only the heroic resistance of figures like Amélie Boudet, Léon Denis, and Gabriel Delanne prevented the flame of doctrinal integrity from being completely extinguished in France.

The Echo of Error in Brazil: The Institutionalization of Dogma

Unfortunately, while Roustainguism was losing strength in Europe, it found fertile ground in Brazil. The deep Catholic heritage and the lack of a systematized critical thought made the Brazilian population vulnerable to a "sweetened" Spiritism, which mixed Kardec's reason with the dogmas of the Old World.

The Brazilian Spiritist Federation (FEB), although founded with progressive ideals in 1884, ended up succumbing to this influence. In 1902, Roustaing's work was preferred to... “"The Gospel According to Spiritism"”, under the false promise of being a "complete revelation." Even the magazine Reformer, once secular and free-thinking, has become a vehicle for dogmatic propaganda.

In this context, Bezerra de Menezes, by aligning himself with the Roustaingist groups and asserting that "Spiritism is a religion," contributed to an intellectual regression. This view was later legitimized by psychographed works that attempted to portray Roustaing as an auxiliary missionary of Kardec—a thesis contested by rigorous scholars, such as Herculano Pires, given the evidence that originals were incinerated to erase contradictions.

The Struggle for Truth: The Legacy of Canuto Abreu

In the face of this scenario of misinformation, the fundamental figure of emerges. Silvino Canuto Abreu. With the precision of a historian and the passion of a seeker of truth, Canuto Abreu dedicated his life to denouncing the dogmatic drift of the FEB (Brazilian Spiritist Federation). Through exhaustive research in France and Brazil, he recovered thousands of manuscripts and testimonies that proved the abysmal distance between the freedom proposed by Kardec and the mystical traditionalism imposed by Brazilian institutions.

His work, though silenced for decades, is key to understanding that Spiritism was hijacked by a retrograde vision. He showed us that Brazilian vulnerability occurred because we ignored the... Rational Spiritualism — the philosophical basis that, in France, protected spiritualists from dogmatism and defended secular morality and conscientious duty.

Conclusion: The Call to Awakening

The deviation of Spiritism was not an accident, but a process of distortion that transformed a science of liberation into a sect of obedience. Today, the restoration of historical truth, driven by researchers such as Canuto Abreu and Simoni Privato Goidanich, is not merely an academic exercise, but an urgent necessity.

It's time to break free from the shackles of the past and return to... reasoned faith. Only by reclaiming the universality of the Spirits' teachings and moral autonomy can Spiritism resume its original mission: to elevate humanity intellectually and morally. The invitation has been made: let us abandon the comfort zone of dogma and rediscover the courage of reason.

Bibliography

1. Autonomy: The Untold Story of Spiritism

2. Lots of Light (Beaucoup de Lumière), by Berthe Fropo

3. Mesmer: The Denied Science of Animal Magnetism

4. Neither Heaven Nor Hell: The Laws of the Soul According to Spiritism

5. The Word and the Flesh: Two Analyses of Roustainguism (or just The Word and the Flesh)

6. Allan Kardec's Legacy

7. Final Point: The Reunion of Spiritism with Allan Kardec

8. Spiritist Revolution. Allan Kardec's forgotten theory:

9. The Primacy of Kardec

Spiritism was born under the sign of reason, methodical observation, rigorous comparison, and humility before the truth. Kardec made it clear, in every line, that the greatest enemy of the Doctrine would be human vanity, the intrusion of personal passions, contamination by mystical beliefs and the refusal to subject communications and mediums to serious criticism. And yet, this is precisely what has infiltrated the centers and groups that call themselves spiritualists.

There are many who transform mediumship into a spectacle, who make their personal perceptions a kind of untouchable oracle, and who react with touchiness to any attempt at examination. But it must be repeated, without fear: the medium does not own the message. The instrument cannot be confused with the work. When pride takes the place of humility, when selfishness speaks louder than duty, Spiritism becomes disfigured, becoming a caricature of itself.

Even more serious is the replacement of the serious study of Kardec's works with novels and fantasies. Many prefer novelistic plots that massage the imagination, rather than facing the discipline of thorough reading, comparing facts, and critical analysis. Thus, they confuse emotion with knowledge, spectacle with science. The result is a fragile, vulnerable Spiritism, incapable of withstanding criticism, incapable of producing lasting results.

There is no spiritual science where there is no control, where there is no methodical observation, where there is no courage to reject error, no matter how seductive it may seem. Kardec warned that deceiving Spirits exploit precisely the pride, credulity, and vanity of men. Where vigilance and critical thinking are lacking, mystification and illusion inevitably take hold.

It's hard to admit, but necessary: Spiritism cannot be sustained by groups that close themselves off in personalism, that don't accept correction, that confuse moral authority with infallibility. The true Spiritist, said Kardec, is one who recognizes their own imperfections and fights to combat them. When we see the exact opposite—pride, selfishness, resentment, vanity—it's a sign that something essential has been lost.

Spiritism will only remain true to itself if we have the courage to face these deviations, not to point fingers, but to restore the seriousness of the Doctrine. This is not about hurting, but about remembering: if we call ourselves Spiritists, it is to Spiritist science that we owe our allegiance, not to our personal preferences. Spiritism was not given to us to be molded to our passions; it was given to us to free us from them.

When Allan Kardec published The Spirits' Book in 1857, he wasn't inaugurating a religion, but rather laying the foundations for a science of observation of spiritual phenomena, accompanied by a moral philosophy. From the outset, he was concerned not only with the Doctrine's present but also with its future continuity. Kardec knew that his work must outlive him and his time, and so he clearly outlined what Spiritism's organization should be.

Three texts are fundamental to understanding this project: the article “Organization of Spiritism” (Revista Espírita, December 1861), the article “Transitional Constitution of Spiritism” (Revista Espírita, December 1868) and the final chapters of The Book of Mediums, which deals with the constitution of Spiritist groups and societies.

1. The Spiritist method and doctrinal basis

Before discussing organization, Kardec established a scientific method that would govern Spiritism. This method had two guidelines:
– The universal control of the teaching of the Spirits: the truth could not be based on an isolated communication, but should be confirmed by multiple messages obtained in different places and by different mediums.
– Reason and common sense as supreme judges: any theory or revelation should be confronted with logic and the Doctrine as a whole.
This criterion would ensure the unity of principles, not through the imposition of human authorities, but through universality and comparison. It is this same spirit that will guide subsequent organizational proposals.

2. Groups as the basis of Spiritism

In The Mediums' Book (chapters XXIX and XXX), Kardec describes the importance of Spiritist groups and societies. For him, the true solidity of Spiritism would come from the multiplication of small, serious groups where study, order, and morality reigned.

He argued that it was preferable to have "one hundred groups of ten to twenty followers" in a city than a single large society, subject to vanity, disputes, and personalism. In small groups, an environment of trust, seriousness, and discipline is created, where phenomena can be rigorously observed and errors more easily corrected.

This vision already reveals Kardec's decentralizing logic: the Doctrine should not depend on a single institution or leadership, but on a network of autonomous groups spread throughout the world.

3. Organization through solidarity (1861)

In the article "Organization of Spiritism," published in the December 1861 issue of the Spiritist Magazine, Kardec expands on this concept. He recognizes that, as Spiritism expanded, it was necessary to create a form of unity between groups.

But this union would not be achieved through centralization, but through solidarity:
— Groups should maintain their complete independence.
— The connection between them would be through the exchange of observations and results.
—Comparing the data would guarantee security against errors and mystifications.
Thus, the unity of Spiritism would not depend on a governing body, but on the communion of method and principles. This is the purpose of Spiritism Reconstitution Network.

4. The transitional constitution (1868)

In the article "Transitional Constitution of Spiritism," published in the December 1868 issue of the Spiritist Review, Kardec proposes a broader form of coordination. He speaks of the need for central committees, which would gather contributions from local groups and serve as liaison bodies.

These committees, however, would not have doctrinal authority. Their role would be:
— Receive, organize and disseminate group observations;
— Support the propagation and defense of the Doctrine;
— Facilitate solidarity between different regions;
— Assist in practical and administrative aspects.

Kardec even uses the expression “transitory constitution” because he knew that the organization should evolve over time, but always maintaining the fundamental principle: collective, never personal, direction.

He feared that centralization around single individuals or institutions would pave the way for deviations, fanaticism, and adulteration. Spiritism's strength lay precisely in its plurality of groups and unity of method.

5. Anticipated challenges and subsequent deviations

Kardec was warned several times by the Spirits about the risks the Doctrine would face after his death. In several communications, he warned about "false prophets," "helping hands," and attempts to divert Spiritism from its foundations.

Unfortunately, history confirmed these fears: after 1869, we saw the emergence of adulterations, such as the modified 5th edition of Genesis, and the attempt to transform Spiritism into an institutionalized religion, with hierarchical and centralized structures (the Brazilian Spiritist Federation is the ultimate example of this attempt, unfortunately successful due to the lack of study of Kardec's work). The creation of entities that proclaimed themselves official representatives of Spiritism, ignoring the proposal for decentralization, represented a clear departure from the Kardecian project.

6. Kardec's true desire

When you put these pieces together, what emerges is a coherent and lucid project:
— Spiritism would have no popes or priests.
— The strength of the Doctrine would be in the network of autonomous groups, dedicated to study and observation.
— Unity would be preserved through universal control of the teachings of the Spirits and through the comparison of results.
— The central committees would only be instruments of connection and support, never authorities.
— The leadership should be collective, decentralized and progressive, faithful to the Spiritist science.

The future of Spiritism, according to Kardec, would depend on the solidarity of all those who study and practice it, without any claim to monopoly or supremacy.

Spiritism Reconstitution Network

What Kardec desired for the future of Spiritism was an organization that reflected the very nature of the Doctrine: free, progressive, rational, and decentralized. He knew that the greatest danger came not from external attacks, but from the temptation to centralize, to impose dogmas, to replace observation with authority.

His proposal, recorded in 1861, 1868 and in The Mediums' Book, remains a safe guide: Spiritism must advance through the collaboration of everyone, everywhere, under the constant vigilance of reason and universal control.

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.

Allan Kardec, the codifier of Spiritism, dedicated himself to observing, examining and systematizing mediumistic phenomena with scientific rigor. In his works – such as The Mediums' Book, Practical Instructions on Spiritist Manifestations and the countless reports of Spiritist Magazine – Kardec describes the practice of evoking Spirits and mediumistic meetings as true psychic research laboratoriesIn this article, we explore how Kardec implemented these practices in a rational, controlled, and methodical manner in the development of Spiritist science. We will also contrast this approach with certain stances of the contemporary Spiritist movement, which often condemns evocation and adopts a more passive and uncritical attitude toward mediumship, even discouraging its practice in the home. We will see how such modern stances contrast with the methodological foundations of Spiritist science established by Kardec.

Kardec and the Rational Practice of Spirit Evocations

Since the beginnings of Spiritism, evoking Spirits was a common practice and fully accepted by Kardec when carried out with seriousness and high purposesKardec refuted the idea of some of his contemporaries that it would be better never to call a specific Spirit and simply wait for spontaneous communications. This "passive" view, he said, was mistaken. Without directed evocation, space was opened for any Spirit present (often inferior Spirits, eager to manifest) to speak, creating the potential confusion and mystification. “The direct appeal made to a particular Spirit is a bond between him and us,” Kardec explained, “and we thus oppose a kind of barrier to intruders.” Experience demonstrated that the deliberate evocation of a known or specific Spirit was preferable, ensuring greater control and security regarding the identity of the communicator.

Kardec did not see evocation as a mystical ritual, but as a respectful invitation and well-founded. There were no magic formulas: it was enough call the Spirit in the name of God, with seriousness and respect, saying for example: “I pray to Almighty God to allow the Spirit of [So-and-so] to communicate with us.” If the Spirit were able to respond, there would normally be an immediate affirmative or indicative response of its presence. Kardec often observed the surprising promptness with which a Spirit evoked for the first time would appear, as if it had already been there. prevented by the evoker's forethoughtHe explains that our own spirit guides or familiar spirits are responsible for "preparing the way" for communication, and may even "go and get" the called spirit. In some cases, if the spirit cannot come immediately, a spirit messenger will provide a deadline (minutes, hours, or days) after which the communicator will be present.

It is important to note that, according to Kardec, any Spirit, of any evolutionary level, could be evoked – from Good Spirits to imperfect Spirits; recently deceased people or ancient figures; illustrious sages or anonymous loved ones. This greatly expanded the field of investigation of the nascent Spiritist science. Of course, it warns that the Spirit will not always be in a position or have superior permission to respond; there may be impediments or refusals, depending on the Spirit's will or the determination of higher orders. Still, the principle was clear: there is no intrinsic prohibition to evoke “suffering” or low-status Spirits – on the contrary, these communications, if conducted seriously and with an edifying purpose, serve the study and even spiritual charity. Kardec even mentions the possibility of evoking the Spirit of living people (incarnated), in a state of detachment through sleep, although this practice requires prudence and should not be done lightly. In short, evocation for Kardec was a legitimate tool for research and exchange: a evocative, conscious and respectful dialogue, always aiming at moral and intellectual instruction.

Mediumistic Meetings as “Laboratories” of Intelligent Phenomena

Kardec organized the mediumistic sessions with the same care as a scientist setting up an experiment in a laboratory. mediumistic meetings serious studies were conducted with method, discipline and defined study objectives. In Practical Instructions on Spiritist Manifestations, he emphasizes that such meetings must be serious and elevated characterGroups seeking mere amusement or curiosity were left "to themselves"—in these gatherings, attendees ask trivial questions (fortune-telling, trivial questions) and are inevitably met by mocking Spirits, receiving frivolous answers. The danger of these frivolous gatherings, Kardec warns, is that inexperienced people may take the jokes of inferior Spirits seriously, forming a distorted idea of the spiritual world. Therefore, silence, seclusion and regularity were essential conditions in spiritist sessions dedicated to research. Meetings should take place on fixed days and times, preferably once or twice a week, so that even the communicating Spirits could plan ahead and attend punctually. Kardec observes that many Spirits become "assiduous attendees" of a serious and regular group, to the point of demanding tardiness from incarnates and only beginning communication at the usual time. This assiduity allowed for continuous monitoring and cumulative progress in studies, since certain teaching Spirits assumed the role of constant guides.

In well-conducted meetings, Kardec saw the practical application of scientific method to the spirit world. Each session was recorded, the communications noted and later compared with others obtained under different circumstances. In Spiritist Magazine, he published numerous “conversations from beyond the grave”, transcribing dialogues with Spirits of various categories – from recently deceased ordinary people to famous names such as Mozart, Bernard Palissy or Louis XI. The objective was not entertainment, but systematic observation of Spirits in different situations, gathering data to deduce general laws. For example, Kardec monitored the cases of Spirits shortly after their death and after some time, "following them step by step, in this life beyond the grave, to observe the changes that took place in them, in their ideas, in their sensations." This observation allowed him to study the moral evolution of Spirits, their expiations and progress, just as a biologist would observe the transformation of an organism over time.

THE Spiritist Magazine served as a repository of these session reports and communications, allowing Kardec and readers to identify patterns and verify the consistency of spiritual teachings. In an introduction to a published mediumistic dialogue, Kardec emphasizes the “perfect agreement” between the answers obtained from the Spirit of Mozart and those given by other Spirits, at different times and places, including information contained in The Book of Spirits. He draws the reader's attention to this similarity, suggesting that the appropriate conclusion be drawn from it – that is, the convergence of messages through different mediums and contexts reinforced the objective validity of teachings, just as results replicated in different laboratories strengthen a scientific theory. This comparative approach, seeking cross-control of communications, was central to the Kardecian method of research.

Another fundamental condition was the quality of questions and mental environment of the participants. Kardec praised when questions were formulated "with order, clarity, and precision, without straying from the serious line," as this created the essential condition for obtaining good communications. Elevated spirits naturally flock to serious groups, genuinely interested in knowledge and good, while "frivolous spirits amuse themselves with frivolous people." We see here a clear portrait of the sessions as moral laboratories: the “atmosphere” created by elevated intentions acts as a reagent that attracts superior Intelligences, while frivolous environments only attune to low-level entities. Furthermore, Kardec recommended that questions to the Spirits followed a logical sequence, a natural sequence of ideas, rather than random and disconnected topics. "It is essential that they are linked methodically, flowing naturally from one another," because this way "the Spirits respond much more easily and clearly" than if they were questioned randomly. This guideline resembles the conduct of a scientific interview or rational interrogation, maximizing the coherence of the revelations obtained.

In terms of infrastructure, Kardec demystified any superstitious requirements. There were no “magic” places or times for mediumistic communication: a meeting could be held at any convenient day and time, as long as it was in an environment conducive to seclusion, away from distractions. “There are no special, mysterious places for spiritualist meetings,” he wrote; one should even avoid places that overly impress the imagination. Good Spirits go wherever there is a pure heart that calls them to good., while evil spirits "have no predilection except for places where they find sympathy." Cemeteries or haunted places, for example, do not have an automatic influence – what matters is the moral harmony of the participants, not the physical setting. This orientation shows that Any suitable location, including a modest home, can host a serious mediumistic meeting., as long as there is respect and elevation of purposes.

Method and Critical Control in Kardec's Spiritist Science

The development of Spiritist science by Kardec was characterized by a exemplary methodological rigor, which combined empirical observation with logical reasoning. In The Mediums' Book, he explains in detail the means of communication with the invisible world, the different types of mediums and phenomena, as well as the obstacles and dangers in Spiritist practice. Kardec adopted a strict control method of spiritual communications: he only accepted the teachings of the Spirits when they made sense in the light of reason and were consistent with each other. As J. Herculano Pires points out, Kardec subjected spiritual explanations to a rational sieve, aligned with scientific methodology, and discarded anything contradictory or absurd. This critical stance prevented Spiritism from degenerating into superstition or blind mysticism – from the beginning, it was conceived as a science of observation, in which hypotheses about spiritual reality should be tested, compared, and validated by multiple independent evidences.

One of Kardec's greatest concerns was distinguish truth from error in mediumistic messages. He knew that not all communications came from reliable sources—there were ignorant or malicious Spirits capable of deceiving the unwary, and the mediums themselves could interfere, consciously or unconsciously. Therefore, the codifier and the superior Spirits constantly recommended: “let us subject all communications to the control of reason and logic”. Nothing should be accepted blindly. This recommendation remains relevant and is one of the cornerstones of Kardecian method. When contradictions or dubious statements arose, Kardec did not hesitate to question the communicating Spirit again, make new evocations on the same topic and even consult other groups and mediums, until he formed a well-founded conviction. The Mediums' Book brings specific chapters on mystifications and contradictions, teaching how to identify apocryphal communications and how to deal with trickster Spirits. Kardec advises, for example, that one should “push the Spirit to show its weak side”: Pseudo-wise spirits cannot sustain an elevated discourse for long without betraying themselves if they are pressed with in-depth questions or have to maintain coherence in successive messages. He also warns mediums against fascination—blindness to their own communications—and insists that experience and prior study are the best safeguards against spiritual deception.

This eminently stance critical and investigative contrasts with any passivity. Kardec saw the medium and the group as an active part of the process: it was their job to filter, analyze, and question the communicating Spirits, just as scientists face experimental results. Extreme credulity and skepticism were equally combated by him. In the first issue of Spiritist Magazine, Kardec states that the purpose of that publication was to keep the public informed “of the progress of this new science” and also to warn you against the excesses of credulity as well as against skepticism. In other words, nascent Spiritism should follow a balanced path, grounded in facts and reason, avoiding both naive belief in any deceiving spirit and stubborn disbelief that refuses to examine the evidence. This open yet demanding mindset is what gave Spiritism its character. moral science: intelligent phenomena are investigated with the instruments of logic, ethics and the universal consensus of the teachings of superior Spirits.

Contrasts with Contemporary Spiritist Practice

After more than 160 years, the Spiritist movement – especially in some countries like Brazil – has consolidated itself as a reference in ethics and charity, but it does not always maintain practices that are fully aligned with the Kardecian investigative spirit. For example, there are marked differences regarding the theme of evocations and the critical use of mediumship, resulting in a stance that is often more passive and conservative in the face of phenomena. Below, we compare some key points:

• Evocation of Spirits: Kardec normalized and encouraged the directed evocation of Spirits for serious purposes of study or mutual assistance, as we have seen. In the contemporary Spiritist movement, however, it has become almost a taboo “evoking” Spirits by name. Many spiritualist centers teach mediums to do not call no specific Spirit, arguing that only authorized Spirits should be allowed to manifest spontaneously. This well-intentioned guideline seeks to prevent fraud or obsession, but ultimately contradicts Kardec's original guidance. According to him, by refraining from evoking anyone in particular, "the door is opened to all [Spirits] who wish to enter"—that is, precisely the intruders. Kardec's recommendation was the opposite: invite by name a specific elevated Spirit or familiar, in the name of good, creates a bond and makes it difficult for tricksters to interfere. The modern practice of simply praying in general and waiting for passive communication can, ironically, leave the group more vulnerable to the action of inferior Spirits, contrary to what is assumed. Furthermore, giving up evocations impoverishes the content of the meetings: Kardec demonstrated that it is possible to interview spirits on profound topics (as in his conversation with Mozart, where questions of mediumship and immortality are discussed) and thus enrich Spiritist knowledge. Today, this investigative approach often gives way to generic spiritual messages, accepted without further questioning.
• Critical Attitude versus Passivity: Another notable difference is in the way mediumistic communications are viewed. Kardec instilled in groups and mediums the need for continuous discernment, from the rational examination of each message. He himself, when directing the Parisian Society of Spiritist Studies, acted as a critical moderator, debating with the communicating Spirits, refuting doctrinal errors and even publicly correcting deceptive spirits (well documented cases in Spiritist Magazine). On the other hand, it is common in the current movement to have a certain uncritical resignation when faced with communications attributed to benefactor spirits. Many centers adopt the guideline that the medium should not doubt or interfere with the message while transmitting it—which is correct from the point of view of the necessary passivity in psychography/psychophony—however, after receiving the message, a critical study of its content is rarely undertaken. Messages signed by venerated spirits are readily accepted and disseminated, even when they contain questionable elements or subtle contradictions with the Codification. This stifling of critical spirit contrasts with the direct advice of the superior Spirits of yesterday and today: “do not forget to submit all communications to the sieve of reason; it is better to reject nine truths than to accept a single falsehood" – a maxim often reiterated in the basic works. Kardec showed that respect for Spirits does not imply blind credulity; on the contrary, true reasoned faith requires analysis and verification. Thus, the contemporary stance, out of prudence or even complacency, tends to overvalue passivity (as if all contestation were a lack of humility), while the Kardecian method emphasized the smart participation of the researcher incarnated in dialogue with the beyond.
• Exercising Mediumship at Home: A point of practical-theoretical divergence concerns the suitable environment for mediumship. In the current movement, the idea has been consolidated that mediumship should be practiced preferably (or exclusively) in a Spiritist center, never in the home. Many argue that domestic mediumship meetings are risky, due to a lack of guidance from experienced spiritualists or because they allegedly attract negative influences without institutional "protection." Again, reading Kardec's works reveals a different perspective. As early as 1858, he observed that Spiritist phenomena spread rapidly precisely because any family could have its medium and carry out communications within their intimate circle, just as occurred with sleepwalkers in magnetism. “If [the phenomena] do not occur in broad daylight, publicly, no one can oppose them taking place in private,” wrote Kardec, concluding that it is impossible to prevent anyone of being a medium. In fact, many important communications came from small groups of family or friends, even before the founding of official spiritist societies. The very emergence of The Book of Spirits is due to the home sessions at the Baudin family home, where Kardec began his studies. At no point does Kardec "prohibit" home mediumship practice – what he does is recommend that, whether at home or in a society, the same rigor and seriousness be observed, with a healthy moral environment, prayer, and study. As already mentioned, it is not the physical location itself that determines the quality of communication, but rather the moral and fluid conditions. Good Spirits flock wherever there is sincerity and elevation, whether in a formal institution or around a humble dining room table. On the other hand, disturbing spirits will exploit any gap in vigilance, even if the person is in an acclaimed center. Therefore, the modern claim that "mediumship in the home" is unfeasible finds no support in the facts and principles left by Kardec – on the contrary, he documented phenomena occurring in the most diverse places and did not require a "Spiritist church" to validate them. Of course, there are advantages to larger groups and experienced guides, but this does not mean that mediumship should be confined to institutions. Spiritist science was born within free and studious meetings, and it would not be coherent to convert it into a monopoly of controlled environments.

In short, the contrast is established as follows: Kardec bequeathed a Dynamic, experimental and enlightening Spiritism, while certain segments of current Spiritism, perhaps out of zeal or the influence of religious mysticism, end up curbing the investigative impetus, adopting excessively cautious practices. It is worth remembering that Kardec and the superior Spirits foresaw this possibility. In Spiritist Magazine, Saint Louis (spiritual guide of the Paris Society) warned that elevated Spirits do not attend futile meetings, but they also do not prohibit inferior Spirits from attending serious meetings – these often remain silent, “like the foolish in a meeting of wise men”, ending up learning from the teachings given there. In other words, even the presence of less advanced Spirits in a well-conducted session it can be useful, whether pedagogical (for them) or enlightening (for us, as we study their testimonies). To condemn a priori any evocation or any attempt at investigative dialogue with Spirits, under the pretext that "only the ignorant would come," is to disregard a valuable source of knowledge and assistance. It was by conversing with disembodied criminals, repentant suicides, disembodied children, ancient sages, etc., that Kardec gathered material for works such as Heaven and hell and enriched the Spiritist understanding of divine justice. Spiritist science, for him, I was not afraid to face any aspect of spiritual reality, as long as it is armed with reasoned faith and the morals of the Gospel.

Conclusion

The mediumistic evocations and meetings, as systematized by Allan Kardec, were the foundations of Spiritism as a developing science. Kardec demonstrated that it is possible to approach spiritual phenomena with seriousness, method and critical spirit, extracting from them profound moral teachings and knowledge about the nature of the soul. The evocations of Spirits, far from being superstitious practices, were carried out rationally and controlled, aiming to study cases and testimonies from beyond the grave to compare them with each other and with reason. Mediumistic meetings acted as experimental laboratories, where hypotheses were tested in repeated communications, under rigorous observation and detailed recording of the facts. In this way, Kardec and his collaborators were able to build a coherent body of Spiritist knowledge that has stood up to critical scrutiny to this day.

Contemporarily, when reexamining the methodological foundations bequeathed by Kardec, the Spiritist movement is invited to rediscover this balance between faith and reason, enthusiasm and prudence. Evoking Spirits with respect, dialoguing with them intelligently, educating mediums and participants to lucidly analyze messages – all of this is part of Kardecian heritage. Summarily rejecting such practices can impoverish Spiritism, reducing it to a passive repetition of already known truths. On the other hand, revive the investigative spirit Kardec's does not mean recklessness or disrespect, but rather fidelity to the original proposal of a Spiritism that is at once a science of observation, a rational philosophy, and a religion in the light of Christ. As Kardec rightly said, "outside charity there is no salvation" – but he also taught, by example, that outside of study and method there is no safe progress. It is therefore up to us to honor this legacy, uniting heart and intellect in the continuity of the great Spiritist research on human destiny and the laws of the spiritual Universe.

Sources: Works of Allan Kardec – Practical Instructions on Spiritist Manifestations (1858); The Mediums' Book (1861); Spiritist Magazine (1858-1861).

Question 1 – I wanted to know if XXX's spirit is in that environment. Would there be a possibility of summoning him?

Answer 1– There is, but… Did you notice that everyone you called before came in the opposite direction? Understand: there's much more to learn than you imagine. Do you remember the bricklayer? You learned a lot from him.

We understand your desire to confirm your identities and resume conversations with beloved spirit friends who have crossed the threshold between life and the spirit world. But there are countless others who need communication, who need kind words, who need guidance. And we here, no matter what we do, don't reach them in the same way..

With this Evocation It was like this. Connecting with you gave him the opportunity to free himself from his addictions. Be generous with those who seek you, because the space is open.

This isn't to say you can't talk to your loved ones. But always welcome those who arrive as if they were loved ones too. Love is a gift, and the charity we show to those we approach goes far beyond building a better world.

Because they are the future of the new humanity that is emerging. Because they will return to corporeal life. And if they don't have the opportunity to escape the moral vices they find themselves in, they will return to the physical body, bringing all this baggage with them and making the new future even more difficult.

OBSERVATIONS: The message is of utmost importance, as it touches on crucial points of the spiritual economy and our own mission on Earth. We had just attempted two direct evocations, and in both cases, another Spirit presented itself, replacing the one we were calling upon. Upon realizing the imposture, our attitude was to briefly welcome them, without harshness, but asking them to wait for another opportunity, almost saying "thank you, next," losing sight of the learning opportunity at hand, perhaps out of a certain fear of what was happening. Honestly, we felt ashamed after the lesson we have just addressed.

The desire to “confirm identities and resume dialogues with friendly, beloved spirits who have already crossed the threshold between life and the spiritual world” The possibility of communicating with those who preceded us on this great journey is undoubtedly a consolation, providing us with the means to interact with our disembodied relatives and friends, learning and teaching. This communication helps us with their advice, testifies to their affection, and the joy they feel at being remembered. It is a satisfaction to know they are happy and, through them, to learn the details of their new existence, gaining the certainty that one day we will join them. Death, as revealed to us, is not absolute destruction, but a passage, a transformation without interruption, and the relationships of affection established on Earth continue.

However, the observation that “There are countless others who need communication, who need friendly words, who need guidancepoints to a broader truth, one that transcends the realm of personal affections. The Spirits that surround us are innumerable, and many of them, "often the simplest," yearn to communicate. Mediumship is not a gift exclusive to the medium, but for the "general good." Around them, there is a "multitude of brothers, little advanced or in suffering" who can be attracted by their thoughts and prayers, leading to faith and hope. This is why, by not evoking anyone in particular, one runs the risk of opening the door to inferior Spirits. Your compassion and prayer can be a comfort to forgotten or suffering Spirits, ultimately benefiting them.

The aforementioned case of the preceding evocation that “the connection with you offered him the opportunity to free himself from the vices he had”, perfectly illustrates the moral mission of Spiritism, as well as the moral obligation of true Spiritists. The Spirits reveal to us that corporeal life is a school, a series of trials and expiations, and that suffering, when well endured, serves our purification and elevation. Spirits who are still imperfect can remain in states of disturbance and suffering, constantly reviewing their mistakes. The charity, prayer, and compassion of those who remain on Earth can, in fact, alleviate these sufferings and help the Spirit recognize its errors and repent, paving the way for progress. Sincere repentance, reparation for faults, and the practice of good are the only ways to shorten suffering.

When the Spirit says “Be generous to those who seek you, because the space is open,” is reaffirming the principle of universal charity. Charity is not limited to almsgiving; it encompasses tolerance, benevolence, and love for one's neighbor. Good Spirits are attracted to pure and elevated hearts and a sincere desire for instruction. It is charity that enables fraternal exchange between worlds, a "powerful lever that connects the spirits of all worlds."

It is certain that one should not refuse to “talk to your loved ones”. This would be to deny one of the sweetest consolations that Providence grants us. However, the Doctrine impels us to a broader vision. The recommendation of “always welcome those who arrive as if they were also loved ones” is a practical application of charity and universal love. “Love is a gift and the charity we show to those around us goes far beyond building a better world.” The true Spiritist, like the true Christian, actively seeks goodness and charity, selflessly. It is through the practice of goodness and charity that bonds are strengthened, both among you and between you and the spiritual world.

The most pressing part of the message lies in the statement: "Because they are the future of the new humanity that is emerging. Because they will return to corporeal life. And if they don't have the opportunity to escape the moral vices in which they find themselves, they will return to the physical body, bringing all this baggage and making the new future even more difficult."This highlights the importance of reincarnation as a law of progress. The plurality of existences is necessary for the Spirit to purify itself and acquire new knowledge and qualities, until it reaches perfection. Those who depart Earth in a state of imperfection and vice, if they do not strive for moral reform in the spiritual world, will return to corporeal life with the same baggage, and Spiritism shows us that the conditions of a new existence depend on oneself. If one does not take advantage of the period of erraticism to progress, or if one chooses trials that are not conducive to one's advancement, one can hinder one's own progress. God, in his infinite justice and goodness, grants humanity the means to atone for its faults, and reincarnation is one of these means. Our actions in assisting these Spirits in need directly contribute to the "regeneration of Humanity," for they are the future workers of Earth. Our task is to reduce the number of our ignorant brothers and sisters, so that Book of Spirits can be understood by everyone.

Therefore, let us not lose sight of the Doctrine's great objective: the moral reform of humanity and the construction of a better world. Its generosity toward suffering and less advanced Spirits is a sublime act of charity that benefits all of humanity, preparing the ground for future generations. Let us continue to love and educate ourselves, for the truth will guide us.

question 2– Just one aspect, if I may ask: what about the evocation factor that Kardec spoke so often about being important? What if we evoke and another spirit comes?

Answer 2 - You they can evoke. I didn't say you can't. But when another spirit approaches in place of the one you're calling, do your best. Those who come will come. You can rest assured.

We try to leave space open for each person's choice. Your frustration stems from your own feelings, a bit of wounded pride at not being served. And it's a long-term effort.

You can, if you wish, divide this time between each person (between direct evocations and responding to spontaneous communications), but there is no guarantee that it will come to fruition. Keep in mind that freedom is respected hereEach of you has a lesson to learn, a life sequence, and each of you has a feeling to work on.

Focus on this and have faith. Spirituality doesn't dictate, it doesn't impose from above. We don't force anyone to do this or that.

We understand your frustration. Sometimes there's bound to be some discomfort, but it's an internal, personal effort for each of us. We don't want communications to be interrupted.

We also don't want you to give up on talking to people, to the spirits of your loved ones. Persist. Have faith.

OBSERVATIONS: The message shows profound truths that the Spiritist Doctrine has revealed to us.

“You can summon. I didn't say you can't. But when another spirit approaches in place of the one you're calling, do your best. Those who come will come. You can rest assured.”, touches on an essential point of mediumistic practiceIndeed, the possibility of communicating with Spirits is a consolation, allowing us to converse with our loved ones who have already left Earth, helping us with their advice and showing us their affection. It is useful and even necessary to evoke specific Spirits. However, experience shows us that, around us, there is always an "immense majority" of Spirits, eager to communicate. If you don't evoke anyone in particular, you will open the door to all who wish to enter. And even when evoking, a Spirit other than the one summoned may present itself. In these cases, patience and discernment are our best guides. Spirits who truly have something serious and useful to say will come, but they are not at our command. Our good intentions and seriousness of purpose attract good Spirits.

"Your frustration is the result of your feelings, a bit of hurt pride for not being heard. And it's a long-term effort.". We note that this is a fundamental lesson. The Doctrine teaches us that Spiritism's main objective is to “moral improvement of humanity”. Pride and selfishness are persistent, radical vices that Spirits seek to combat. Persistence in achieving specific phenomena or vanity can lead to mystification. It's important to remember that spiritual progress is a continuous, "long-term" effort that requires patience and perseverance.

When he says: "You can, if you wish, divide this time between you, but there's no guarantee it will happen. Keep in mind that freedom is respected here. Each of you has a lesson to learn, a life sequence, and each of you has a feeling to work through." reinforces one of the pillars of our faith: free will and non-imposition. Spirits do not impose themselves; They offer advice, and if it is not heeded, they withdraw. The incarnate Spirit needs to exercise its own strength and gain experience to progress, and the action of the guardian Spirits is regulated so as not to hinder free will. The division of time for communications or the choice of trials belongs to the individual plan of each Spirit, whether incarnate or discarnate, aiming at its own improvement.

The observation that “Spirituality does not determine, it does not impose from above. We do not force anyone to do this or that thing.” is the confirmation of what we said above. Good Spirits are attracted by purity of heart and sincere desire for instruction,by orders or meaningless rituals. Moral truths are offered so that each person may take them and apply them, if they wish, in their own progress.

Finally, in stating “We understand your frustration. Sometimes some discomfort is necessary, but it’s an internal, personal process for each of you. We don’t want communication to be interrupted. Nor do we want you to give up on speaking with people, with the spirits of your loved ones. Persist. Have faith.”, It reveals the compassion and wisdom that permeate the spiritual world. Afflictions and "discomfort" are often necessary trials for our advancement, and the way we endure them with resignation is what matters. It contributes to our progress. It is a work of the Spirit, which each one must undertake. The loss of loved ones, although painful, is softened by the certainty of the continuity of life and by the possibility of communication, which is a supreme consolation. Our spiritual guides, like guardian angels, are always with us, offering their support and advice, even if we do not perceive them directly. Persistence in faith and in the practice of good is what strengthens us and allows us to advance on the path to eternal happiness.

May these reflections serve as a guide and strengthen your conviction in the goodness of God and the truth of the teachings that come to us.

Let us continue to await the arrival of new partner groups to join us in the research, resuming the scientific method necessary for the development of Spiritism.

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.

It is written in the Spiritist Review of November 1860 (“Affectionate Relations of the Spirits”):

“If Georges had been one of those vulgar or systematic minds who express their own ideas without worrying about their accuracy or falsity, we would not have given it the slightest importance. Because of his usual wisdom and depth, one might suppose there was some truth at the heart of this theory, but that the thought had not been fully expressed. Indeed, this is what results from the explanations we have requested. We have, therefore, further proof that nothing should be accepted without having subjected it to the control of reason; and here reason and facts tell us that such a theory could not be absolute.”.

[…]

Simple common sense tells us, therefore, that the situation discussed is relative and not absolute; that it may occur for some under certain circumstances, but it could not be general, because otherwise it would be the greatest obstacle to the progress of the Spirit and, for this very reason, would not be in accordance with God's justice or goodness. Evidently, Georges' Spirit only considered one phase of errancy, in which, to put it better, he restricted the meaning of the term "wanderer" to a certain category of Spirits, instead of applying it, as we do, indiscriminately to all unincarnated Spirits.”

This is yet another lesson for our dialogues with the Spirits. The same challenges that Kardec faced, we too will face. The point is that, based on what Kardec already studied, we have a principle, a starting point, and we don't get lost, not knowing how to react.

Once again, Kardec's common sense calls us to reason about the need to blindly accept *NOTHING*, always considering all the difficulties involved in spirit communications. Once again, the return to Kardecian common sense contrasts sharply with what the current Spiritist Movement does and teaches.