Here Kardec makes an approach on some answers of the Spirits regarding some basic questions, pertinent at that moment. The purpose was to demonstrate to the public the clarity, depth, and accuracy of these answers, I believe. I take a few points from this chapter:

• the spirit is something, which we still cannot fully understand. We still lack the ability to infer that a being can manifest itself without a visual appearance or without the effects that affect our material senses. However, we already understand that the Spirit is the essence, the real being that, in order to interact with matter, needs an intermediary, called perispirit.
• Spirit freed from matter does not find in it none obstacle nor influence, that is, it can pass through objects and even fire, without suffering anything.
• Only inferior spirits deal with noises, movements of objects, etc. However, superior spirits sometimes use these spirits to achieve a useful purpose, such as attracting attention. This is a point that will be established and clearly defined in The Mediums' Book, later on.
• The proof that a content comes from the Spirits, and not only from the mind of the medium or the others present, is that, in most cases, the transmitted content goes against the thought of the incarnate gathered.
• All Spirits are capable of giving intelligent manifestations.
• not all Spirits are able to understand the questions that are asked, which, however, does not prevent them from answering them. From this comes the need to always try to judge spiritual contents in the light of reason and agreement.

Furthermore, the big question arose: could God himself contact us directly? Well, based on the way Kardec himself expressed himself, which we consider quite fair and thoughtful, we do not have the consideration to say whether God, or even Jesus, who is a Spirit of the highest hierarchy, can or cannot perform miracles or take actions directly. . What Spiritism does is to show that there are rational and even quite natural explanations for the said facts. miraculous, not taking care of them further.

My consideration: God is God, and he could do anything; however, he leaves to his work and to his creatures the tasks necessary for their own evolution, just as a good father allows his son to take charge of exploring a toy himself or developing a task together with other little children. In fact, Jesus is precisely the greatest example of this, not as a little child, but as the eldest son, who has already learned a lot, and who comes, in the name of the Father, teach the other brothers.

Spirits communicate in many ways. The first of them took place through the phenomena of typology and gives sematology which are, respectively, communications through knocks (for example, 1 knock for yes and 2 for no) and those through the movement of objects (for example: the Spirit moves a table or a pencil in the direction of the letter or word that want to communicate).

These, however, were very rudimentary and even extremely tiring methods for both sides. Furthermore, much more attention was paid to the fact of spiritual intelligences acting behind the phenomena than to the transmission of superior teachings, since only inferior spirits are given to such phenomena - although they may be "at the service" of others. other higher spirits.

The use of the pencil tied to the basket was also a form of sematology, but, more properly, it is called by Kardec, at least at this moment, as indirect writing. Very quickly, however, and on the advice of the spirits themselves, this method was replaced by psychography, where the medium himself holds the pencil or pen and gives control of his hand to the communicant spirit.

The capacity and depth of this writing, obtained by psychography, depends a lot on the capacity of the medium himself and the communicant Spirit - in other words, the synergy between them. Some get long manuscripts of a higher order; others obtain writings that are impossible to read except by the mediums themselves, as if a kind of intuition guided them.

It is also important to remember that psychography can be more intuitive or more mechanical. When it is more mechanical, the medium's hands can be shaken, controlled, without the medium even knowing what he is writing. It is the opposite of what happens in the first case, where communication comes through intuition.

Another genre of communication is that of the word – what we now know as psychophony. The Spirit takes control of the Incarnate's vocal cords and transmits their communication. Sometimes these communications, however, happen without corporeal intermediation, which are the cases of voices we hear in the air or in our thoughts, as we will explain below.

It is interesting to note that the Spiritist Magazine was born before of The Mediums' Book, having some very well defined and important purposes: the first one was to propagate Spiritism as much as possible among the masses; the second would be to be able to obtain reports from all sources, verifying the contents methodologically and seeking the much-needed universal agreement. Many contents treated in the Journal, in a serious way and under this methodology, were later reproduced and deepened in other works, such as the one cited.

In this context and at that moment, Kardec uses a term that he has never used again – hence the importance of the above understanding: spiritualology, there being, then, two types of this phenomenon – that of the direct spiritualology and the one mediate spiritualology. They would be, respectively, the cases of direct verbal communications, where the spirits appear in a waking state, and the cases of communications where words and phrases sound in our thoughts or even in our ears.

This is, in short, one of the first steps, perhaps a sketch, of something much more grandiose and profound that, in a short time, would take shape in The Mediums' Book or Mediums and Evocators' Guide. We will return to this subject in the future, but you, dear reader, can delve into it, like so many others, in the study of this much-needed and recommended work.

Kardec always addressed the Natures of Manifestations in The Spirits' Book. They can be:

– Frivolous Manifestations – emanating from lighthearted, mocking, mischievous, malicious spirits. They are thoughts that add nothing;

– Gross Manifestations – that emanate from inferior spirits to shock people. They're pretty complicated. This is precisely why the meetings are not held open to the public;

– Serious Manifestations – they are not necessarily wise, for not being a spirit of greater evolution, but they are serious for the important matter to the relative, a relative, a friend. Triviality, sometimes;

– Wise Manifestations, which emanate from superior spirits. They are communications that add some kind of teaching.

Kardec said that it is up to each of us, with study, to be able to identify, analyze and judge the manifestation. It is important to remember that, in our understanding, we should not repress any type of manifestation of any nature, as there is always a purpose.

We emphasize that Kardec said: “if experience is needed to judge men, even more so to judge Spirits”.

We see that the rude communications are common, especially for those who are starting the mediumistic study. In meetings, it is common for the manifesting Spirit to use curses, say complicated things, low thoughts, malicious, sexual thoughts, etc. There must be a certain maturity in the group, as it can have very “heavy” content, both psychophonic and written. Often the medium is confused when he thinks that the problem is with him, because he has brought that gross manifestation. He is in mediumistic training so "his house" is still open for all kinds of manifestations. It is common for coarse spirits to appear. He is there, but an educated medium knows the difference. What changes theoretically is the intention. This all requires a lot of discipline and training.

The greatest fear of the mediumistic group is mystification. Many of the spirits present themselves disguised, with beautiful words, evangelized language, etc. for attract the trust of the medium, but in reality they are Spirits presenting illogical theories, without foundations, harmful to people. The content is impressive Apparently high and beautiful. the medium stays fascinated in this false manifestation and many times, for vanity and pride, is blind to the signs. It's what takes the medium out of the good harvest the most. You have to be discerning to realize that it is not a serious message, much less wise - and one of the biggest indications of this is when the Spirit presents itself in a pompous way or with great historical names. The medium or the evoker who has been engaged in the study mainly of the Spirits' Book and the Mediums' Book, however, is more easily able to make this distinction..

When the mediumistic group detects this type of gross manifestation, they must have very skillful in conversing with the fascinated medium, as there is a danger of the medium leaving the group. Many mediums “hurt” for believing in messages of this type, letting yourself go. The medium has to understand that he is only intermediary, and accept the understanding of the other members of that group. Everything is a learning experience.

Normally, in the conversation after the mediumistic meeting, the mediumhumbly  should ask how was your communication, how he can improve to serve spirituality, be better understood, etc. It is very important that the house or the spiritist group, since it was interested in forming with that group, constantly seeks to cultivate the EVANGELIZATION of each of its members, since the medium, the more he seeks his intimate reform, the less he will be left open by his imperfections.

We started the studies of the Spiritist Magazine of January 1858 at the beginning, approaching what we highlighted and understood from the Introduction of the publication.

Purpose of Spiritism

Spiritism has, as its supreme purpose, the enlightenment of the human being, bringing influence on the moral state of society. He does so, however, through the study of spirit science, which inevitably proliferates and infects the whole world. We see, today, in the different religions, their traces of influence. In the Catholic Churches, for the most part, there is no longer talk of a devil or hell, because there is already a tacit understanding, if not formalized by theology, that such concepts were born only from an inability to understand in the past. Thus, many dogmas are undone, while, with the advancement of human intelligence and its search for answers, others [dogmas] are created and remain unclear, due to the interruption of methodological studies of Spiritism.

Magnetism

Kardec cites magnetism, whose understanding, together with other sciences of its time, allows us to verify that Spiritism was born at the right time, neither earlier nor later than it should and that, contrary to what many think, it found fertile ground for its rapid dissemination. On this, I recommend reading the work Spiritualism and Magnetism, by Carlos Alberto Loureiro. Spiritism and magnetism are both natural phenomena, and understanding the second, as a scientific fact, makes the understanding of the first even easier..

At the time of Allan Kardec, the study of magnetic phenomena was quite vast and common. That's why Kardec, when he was called to know the phenomenon of dancing tables, did not doubt it, but initially assumed that it was a phenomenon of this order. When investigating it later, as we already know, he found there an intelligent phenomenon, which aroused his deep interest.

Magnetism was widely used for the production of somnambulistic hypnotic phenomena, from which a wide field of study was obtained. In fact, the Spirits themselves recommend, in The Spirits' Book, that the study of these phenomena would give man a great source of knowledge:

445. What deductions can be drawn from the phenomena of somnambulism and ecstasy? Will they not constitute a kind of initiation into the future life?

“Actually, through these phenomena, man glimpses the past life and the future life. Study them and you will find the clarification of more than one mystery, which your reason vainly seeks to penetrate.”

With the passage of time, however, such phenomena began to be placed at the expense of superstition or superstition, and were relegated to oblivion. However, we have daily before our eyes, in the different groups of social networks, personal reports that seem to lead to such somnambulistic abilities that, if studied and well applied, perhaps they could very well bring.

The fact is that this topic, so forgotten and so little understood, can provide us with a great field of study. I highlight, for example, the content produced in abundance by the group called “Hospitais Espirituais do Nordeste”, abundantly found on its Youtube channel, but which, on some points, still produce strangeness, as it is not yet possible for us to study them. about other sources.

spiritism is science

It is only worth mentioning, for general understanding, this great truth: Spiritism is a science with a philosophical aspect. We remind you that science it's not just what you do in the laboratory.

Further on, Kardec states that “the history of the Spiritist Doctrine is, in a way, the history of the human spirit”. I totally agree. Kardec sought, for the understanding of this science, to study it everywhere, in all sources, never giving the final word on something that he had not sought to study in depth.

The purposes of the Spiritist Magazine

Kardec makes very clear the purpose of welcoming, in the Magazine, all the directed observations, trying to clarify the obscure points, according to the knowledge already acquired. This gives great direction to our own studies, I believe, seeking to do as the coder proposed: “discuss but not dispute”, that is, to seek study and clarification among all those who willingly seek to understand the nature of Spiritism and take advantage of it in their own lives.

Kardec cites the purpose of reporting the patent phenomena that he witnessed or that were reported to them. The greater purpose of all this will become clearer in our next study meeting, when we will start with the theme “Physical Manifestations”.

Following these steps, we also decided to open a form, on our website, where whoever wishes can submit personal reports, which, if selected, can be addressed in our own studies. 

Next, Kardec affirms the much-needed effort not to give statements of his own ideas, but rather to seek to interpret everything in the light of the Doctrine of Spirits. With this, by the way, we will seek to resolve any difficulties within our own group.

Regarding the space, in the Magazine, for the publication of written or verbal communications from the Spirits, we will refrain, for the time being, from such a purpose on our part, that is, we will not seek such communications by our own means, due to the difficulties already mentioned. We will be open, however, if we are led to do so, as it is the greater purpose of our initiative.

For those who follow our work and have already found out about the information on this initiative, you know that it was born, mainly, by a great personal agitation caused after reading the works “The Legacy of Allan Kardec”, by Simoni Privato, and “Neither heaven nor hell: The laws of the soul according to Spiritism”, by Lucas Sampaio and Paulo Henrique de Figueiredo. After having contact with these works, which, I reiterate and defend, are extremely well based on the evidence of historical facts, combined with the irrefutable rationality of their authors and others involved, it remains clearly evident that Spiritism suffered a great setback, after the death of Allan Kardec, with the adulteration in the lyrics, in A Gênesis and in O Céu e o Inferno, and in the spiritist movement. That's not what Carlos Seth, from CSI of Spiritism, but we'll talk about that in a moment.

in the letter, two works by Professor Rivail (Allan Kardec) were tampered with, after his death, inserting in it contents that cause understandings many different of those that the Encoder and the Superior Spirits previously reflected in these works.

on the move spiritist the adulteration was in the sense that, according to Kardec's plans, this should stop being centralized in a person or group, spreading over countless groups, in solidarity with each other, continuing their studies in the same molds of logic, reason, universal agreement and, above all, charity and fraternity. After his death, the movement, under the name of Parisian Spiritist Society, founded by Kardec, and at the expense of its notorious image and previous contribution, started to be governed according to the private wishes and personal interests. The said Society became the temple full of money changers.

Before continuing, however, I beg you: don't just believe me. You can also read these works, in addition to the work “Muita Luz”, by Berthe Fropo, easily found in PDF on the Internet.

I believe that as Spiritualists we must seek the upright and just example of the great master, Professor Rivail, who never gave affirmative or negative on any subject without, first, knowing it completely. And here, we cannot do otherwise, if we really want to be loyal to the Spiritist Doctrine which, in order to spread light, needs to be confirmed and understood everywhere.

Well, well! Driven by this impulse, I came to a Facebook page called “CSI of Spiritism“, where, among some articles, there is a very special one, by Carlos Seth, on 11/04/2020, dealing with a handwritten letter, with the unmistakable handwriting of Allan Kardec, which would imply that, “without a shadow of doubts”, the work “A Genesis” would not have been tampered with in its 5th edition, but produced by Allan Kardec himself.

I want to advance that I think strange an article on a supposedly spiritist page and which, by its very name, suggests the great commitment to the investigatedog, based only on one side of the story, not going deep into the citation and analysis of contrary statements, as is the case of those presented largely by the author Simoni Privato in the previously mentioned work and, later, by Paulo and Lucas in the work “Nem heaven nor hell”.

IT'S very strange, as a matter of fact. There seems to be a hurry, an anxiety even, very big, in even find a source that give foundation, although skewed, to the thesis that all this enormous amount of information that points to adulterations would, in fact, be a mistake, or that the authors were mere carelessness in the peremptory analysis of all this material.

IT'S totally different from what I did and what Allan Kardec recommended, which, on numerous occasions, presented and discussed opposing ideas, even those that could, at a first glance, win sympathies contrary to Spiritism. But he wasn't worried about that. His concern was truth, drawn from the verification of the logic of facts and reason.

For my part, I do not intend to make the same mistake and, therefore, I reproduce below some excerpts from this article, which can be read in full through from this link.

The article on the CSI page of Spiritism and my considerations

I will highlight the most important excerpts from the cited article, making my considerations just below each excerpt.

It is informed by Allan Kardec (see part in bold in the table containing the transcription/translation of the manuscript) that the translation should be made from the new edition of the work (A Genesis), which was being reprinted at that time – in September 1868. and that it contained important corrections and additions.

This does not prove that it was a new edition, but, yes, of the reprint, most likely from same edition – the 4th, in the finalization stage at that moment. Now, we cannot suppose that Kardec, methodical and always extremely careful with everything, would have submitted a new edition for printing without having carried out the legal deposit with the National Library, which was still required by law and which was strictly complied with to all at new editions of all the works he produced.

We still have something very substantial here: in “The Legacy of Allan Kardec”, by Simoni Privato, the author gives a deep explanation of how prints worked at that time. In short, while the editing of a work was not completed, that is, there were still corrections to be made, they were made on movable types, with the printing of few copies. After the corrections and adjustments were finalized, the movable types were used for the casting of matrices, which functioned as molds for the production of fixed types, in metal, for large-scale production.

It turns out that there is a statement, from Mr. Rouge, typographer of the first six editions of A Genesis, stating that the work's matrices were made at the end of 1868 and charged to Mr Rivail (Kardec), that is, shortly after the aforementioned letter in which he speaks of reprint of the work, as it contains errors and additions. In other words: the edition was in the final stages of elaboration, having been completed soon after!

We noted that it would clearly be possible to reprint new editions without changes. The opposite (making changes) would require the submission of a new record to the French National Library, without which the author would be acting illegally and could face reactions from the government itself, then under the Second Empire of Napoleon III.

The aforementioned work (A Genesis) had 3 editions made with Kardec in life. The 1st edition of the work came to light, in Paris, on January 6, 1868, followed, in that same year, by the publication of the 2nd and 3rd editions, absolutely identical,
mere reprints of the 1st edition (This is why there are only two legal deposits of the work: the first edition and the 4th edition.).

The 4th edition, although containing the year 1868 on the cover and title page, was only published in the first half of 1869, with the Encoder already disincarnated, but keeping the same characteristics of the first three editions, with which it does not differ in point. any, that is, produced on the matrices commissioned by Kardec himself at the end of 1868.

The manuscript contains the information that the printed sheets of the new edition (A Genesis) would be sent by Allan Kardec (to the recipient of the letter for translation), in addition to saying that there were about half of them (reference to the printed sheets with the content of the new edition) already ready, proving that the master had completed the amended text of the new edition.

I don't understand French, much less understand Kardec's handwriting. I have to consider what the author of the text is saying and, here, I ask myself: after all, was it a REPRINT or from a NEW EDITION? However, when searching in the texts transcribed from French (available on here) There is not, as far as I saw, the word “édition” related to the work A Genesis, nor to the work “O Céu e o Inferno”.

NOTE: after careful reading, I noticed that, yes, the word “édition” – “nouvelle édition – new edition – exists in the original letter. Even so, at this moment, this does not prove that the supposed 5th edition, from 1869, is entirely from Kardec's hands.

Considering that the “printed proofs” were already being made by the typography in September 1868, and if they would be sent for translation into German, we can say that we have substantial reinforcement for the hypothesis that the Printing Declaration of 02/04/1869 refers to to the 5th “revised, corrected and enlarged” edition. Furthermore, if the printing matrices were practically ready in September 1868 – since the printer was already printing the sheets – the attempt to interfere in the work’s content after Kardec’s death, and before the publication of the 5th edition of 1869 – my emphasis – (April, May or June), would be quite unlikely. How to justify any change to the typographer? Who would assume this cost of redesigning the entire book and making new matrices? Why? What evidence is there for this hypothesis?

The fifth edition was only officially published in 1872. There is, to date, A copy of a supposed fifth edition, from 1869, but which is evidently clandestine, as can be seen here: https://espirito.org.br/artigos/sobre-5a-edicao-clandestina-genese-de-1869/

In the manuscript of the letter of 09/25/1868 we also have the important information that the book “O Céu e o Inferno” would also be reprinted with corrections (see part in bold in the table containing the transcription/translation of the manuscript )

Same case. reprint is not New Edition.

It is the primary source that proves((Fallacious argument, since it starts from the analysis of only one side of the facts, and in a biased way.)) that Allan Kardec made changes to the book A Genesis, with important corrections and additions. In addition to indicating that the master had already started the process of reprinting the new edition of the 5th edition, already in September 1868((Starting is different from finishing. At that time, mainly, the process involved printing copies for analysis and correction. Only at the end of this, with the edition finished, did the headquarters for mass printing – which never happened, as Privato reports)). The letter manuscript confirm that at least half of the printed pages of the texts of the revised edition would already be ready on that date ((This only supports the thesis that the new edition was in progress, in the process of review and correction, but not finished.)).

Final considerations

Only at the end of the cited article, apparently as a way of “resting” the conscience, there is a very brief quote to the Name by Simoni Privato, with thanks for her fraternal work (?), with no previous citation, either from her work or from a bibliography, in order to seek to compare the evidence she pointed out.

The page in question, CSI of Spiritism, have been widely indicated as a “reliable source”, as the last word regarding these investigations, by several other entities, individual or representative, as is the case of the FEB, in its article “About the alleged adulteration of the book O Céu e hell, by Allan Kardec”. It happens, however, that the necessary methodological and concordant study, submitted to reason, is not being carried out, even on these FATYOU:

1. It constitutes adulteration and, therefore, becomes illegal, any alteration to a work, carried out posthumously, other than for the necessary grammatical updating. Kardec was not alive to say whether he wanted that work published in that way, even though it was produced by his own hand.
2. For the simple fact that there is not legal deposit, by Allan Kardec, from the 5th edition of A Genesis, nor from the 4th edition of O Céu e o Inferno, whose alterations, by the way, include the elimination of the work's preface, which doesn't even make sense to reason, we should safely stick with the 4th Edition of A Genesis and the 3rd Edition of Heaven and Hell.
3. The Spiritist Society of Paris, commanded by Leymarie, distanced itself from totally Kardec's purposes, letting this unfortunate gentleman succumb to the temptation of vanity and money. reached the point of kick out, from one of the apartments destined by Allan Kardec for charity purposes, an elderly couple, for simple delay in payments of the rent, when the same and the Society had large sums of possessions and money. Furthermore, put aside the plans for the continuity of the spiritist movement, with the multiplication of study groups and spiritist “investigations”, governed by the necessary methodology – well, how could those who would be denied by it be applied, right?
4. One of the most used proofs to affirm that the 5th edition was entirely authored by Kardec himself, the 5th edition of 1869, presents on its cover, as a printing address, the new address of the Parisian Spiritist Society: “Librairie Spirite et des Sciences Psychologiques”, at “7, rue de Lille”.

We know that Kardec died before of the Company's establishment at the new address, which proves that this edition was only printed after your death. Read more by clicking on here.

Something very serious, too, is that, indirectly, Mr. Hippolyte Léon Denizard Rivail (Allan Kardec) a serious crime: that of having carried out a new edition, with alterations, without having legally submitted it, through the legal deposit necessary, as it has always done, also stating it is irresponsible. Now, those who in their right mind have studied Kardec a little more deeply will easily verify that something he never did not do was to act seriously and legally, taking every care to ensure a safe future for the Spiritist Doctrine.

In fact, in possession of Kardec's manuscripts, made available by the CDOR, from FEAL, it was possible to identify that:

Some handwritten letters show that, in February 1868, Kardec was interested in adding excerpts in The Genesis, as it was his custom, after a while of release, to review his works. For this, he asked the spirits for advice to organize this work.

Some spiritual friends gave guidelines for a review of the work, with the express indication not to change the doctrinal issues in any way, as can be seen from the following excerpts from this communication:

"My opinion is that there is absolutely nothing of doctrine to be taken away; everything there is useful and satisfying in every way" and

"It is necessary to leave intact all theories that first appear in the public eye.”.

In this case, in addition to the legal demonstration of tampering with The Genesis, this communication also reinforces the fact due to the doctrinal changes identified in the work, with the suppression of several passages in which Kardec criticizes the heteronomous moral of religious fanaticism, among other manipulations.

Still in this communication, the spirit also suggested that he work without haste and without dedicating a lot of time:

"Above all, don't rush too much. (…) Start working immediately, but not in an exaggerated way. Do not hurry”.

https://espirito.org.br/autonomia/ncni-conselhos-sobre-a-genese/

It becomes absurd. These letters mentioned above have been available since at least 2020, and the confreres of the “CSI of Spiritism” don’t even touch on this subject!

These facts, added to countless others, which, today, can be easily collected and verified by the work of the cited authors, should light a great, a huge warning sign in Brazilian spiritist institutions, provoking the search for a deep analysis of the past, without bias (because it is not enough to take just one side of the story – the one that most pleases certain opinions) but, above all, for the recovery of the continuity projects and the exemplary model of Allan Kardec, these yes forgotten by the time and, obviously, because of the adulterations in the Movement.

This one, no sophistry, is the true way of paying tribute to this man, Professor Hippolyte Leon Denizard Rivail, who, together with his wife, Amélie Gabrielle Boudet, dedicated their time, happiness, tranquility and health in the name of the cause of charity and the spread of the consoling doctrine across Europe and around the world.

This week, we will start the studies of the Spiritist Magazine, in our virtual meeting. This first meeting will only be recorded, but the next ones, if all goes well, will have live (live broadcast), in our Youtube channel, for the participation of other interested parties.

We will approach the content of Revista Espírita in a sequential way, week by week, covering what fits within the approximate space of 01 hour of our meeting. After that, the live, if it existed, will no longer be available. But don't worry: we will publish videos on Youtube on the topics covered each week, in addition to producing articles on our website. Thus, everyone will have a wealth of content at their fingertips to accompany the studies of this group.

not to miss anything, make sure you register in our group and in our Youtube channel. You can also join our Group on Facebook and like our page, also on Facebook.

Dear brothers,

Today we held our first virtual meeting, with group presentation and other details. You can follow the details in the video below.

Starting next week, we will meet every Thursday at 19:30 (Brasília time) via video. Anyone who wants to follow the meetings, kindly subscribe to the Telegram group, through the link https://t.me/joinchat/aEn4tUMbSKowY2I5

[embedyt] https://www.youtube.com/watch?v=iOOr6zQq-2c[/embedyt]

– Agradecimentos iniciais aos participantes.

– Description of how the initiative for this Project came about::

“O divisor de águas foi uma mensagem de Paul of Tarsus (on the question Mother: work, wait, forgive). Then came the whole trajectory for the intuited Intimate Reformation. Then the literature on pedagogy of love appeared, a post from Revista Espirita and the book fell in front of me Neither Heaven nor Hell (Paulo Henrique de Figueiredo and Lucas Sampaio). Then another book dropped: Allan Kardec's Legacy (Simoni Privato Goidanich). And the inspiration came on a particular Saturday in August… When I opened my eyes I had set up this ENTIRE website! was born The Study Group The legacy of Allan Kardec”  https://geolegadodeallankardec.com.br/

Paul Degering's account

 Briefly: In the book Neither Heaven nor Hell the authors start with the issue of adulteration that occurred in the book Heaven and hell (Allan Kardec) and tells a little about what happened. They give evidence of all the deviation from the content of Kardec's book that he had. In this book, they quote from the book of Allan Kardec's Legacy (Simoni Privato Goidanich)

Simoni Privato identified the change in the work The Genesis (Allan Kardec). It showed what happened at the time, very well reasoned. Read the book that is part of our recommendations.

The big issue is not tampering. The big question is the deviation that the movement suffered. If it had been the way Kardec had planned, and continued methodologically, the spirits would be different from what they are today. He gave input to matters that did not match mediumship. For example, at the time, a gentleman, in contact with a medium, received messages from a false Higher Spirit. With tactics, Kardec warned that it was false. He didn't listen, he was fascinated. In the sequence, Kardec disincarnated, this medium approached leymarie, and so he entered the Spiritist Society and society fell.

If Leymarie had adopted Kardec's universal agreement methodology, he would have been able to verify.

Leon Denis, Gabriel Delanne, etc., did not come forward with the necessary energy. They were lost with the death of Allan Kardec, Kardec's widow was fragile.

After Kardec, some continued the movement as Ernesto Bozzano. he proceeded on The Crisis of Death. He sought the same methodology as Kardec. This was lost over time, as it did not have the same strength.

– Temos que reiniciar o movimento, é importante estudar muito, mas temos que atualizar. Muitos falam que está ultrapassado, discordamos quanto ao fundamento: it is not outdated, but outdated.

We think that Kardec did a great job at his time, in just 11 years, but a lot deserves an update. In his time, the most common practice was psychography. Today is not so much. To understand psychophony we had to look for other means like the author Leon Denis to understand.

– Citamos o termo Karma The term Karma is not part of Spiritism.

– Citamos Perispírito: Tem várias camadas ou não? Como é isso? Where does the word Perispirit come from? Where did it come from? The first person who mentioned spoke was Paul of Tarsus in Bible,. he used the term spirit body that made the communication between the body and the Spirit. Later, Paracelsus (sixteenth century) created the name Astral Body. There was nothing to be said about Occultism at that time because of the Inquisition, so the term became Esoteric (which is taught to a restricted and closed group). It turns out that the term Astral Body it is not Esoteric, for it simply means Body of the Stars, that is, outside the Earth. Afterwards, Kardec did not want to use any of those terms that referred to Esotericism or the Bible and created the word perispirit, that is, around the Spirit (Peri=around), more technical, without mysticism. Then André Luís came up with the term psychosoma, (junction of Psycho=mind, Soma=body). All are the same in other words.

– As Obras de Chico Xavier brought many teachings in the work of André Luís. There are many people who say that it cannot be accepted as a Spiritist Work, because there was no methodology. It is important that we seek reason, but agreement can be timeless. There is much teaching in these works. For example, the “Spiritual Colonies” that were not mentioned by Kardec, but in Bozzano's work he talks about it, that small things can be molded. Why couldn't a colony? As for the medical knowledge cited in the books, we have not yet had the opportunity to extend this study. We had to wait. Another example: the gland that André Luís mentioned earlier, which studies have now shown that Apatite is the Pineal Crystal. And more: Reading André Luís is very pleasant, because he talks about the mediumistic process, as if it were a flame, a flower of the gland, the disincarnation process, when he sees the emanation of the Perispirit after the disconnection of the body, which he can't even detach right with the question that is of the Spirit. So, we have a lot of room to move forward.

– Situação da Pandemia e Reuniões Espíritas. There are many complications in having mediumistic meetings virtually. General understanding that Mediumship is in everyday life and not only in the spiritist meeting. There are people who don't even think it's mediumship. And there are people who confuse diseases with mediumship and lead an unruly life under the influence of evil spirits.

“We are living in a very important moment. It is part of the emergence of mediumship in everyone. Looks like it's time. People are talking a lot about seeing things, feeling things, etc. The number of mediums who did not know before that they were mediums greatly increased. They are looking more inward. The study helps to understand.  The study helps to understand.  Com estudo podemos ajudar os outros a encontrarem saídas.”

by Paulo Degering

Study calms down. We become more aware of each other. We reflect more on how we react. Always with surveillance.

There are so many people who looking for the right path can be part of a new tomorrow. Mediumship serves to correct people and to bring light to the world. So we have a huge field of possibilities. This is for the future.

the sensitivity it's the basis of everything: that feeling comes, it causes a nuisance and it contaminates itself energetically. Or someone comes from the street and you feel uneasy… This is showing that you are not balanced. When you feel someone contaminated, you don't justify getting close to that someone and contaminating yourself. It doesn't work like that. Contamination doesn't happen that easily.

– Relato de exemplo de que estudo melhora a educação mediúnica: “In the beginning, I had mediumship all out of control, with spirits at home, on the street, etc. I started to study, to dedicate, nowadays all that has passed. It seems I don't even have mediumship anymore. We learn either through pain or through love. I went in for the pain. Glad I'm here with you. I was forced to lose fear, because I am no longer afraid of the Spirits.”

by Joel Moura

– Temos que tirar o misticismo do sobrenatural quanto aos Espíritos. They are all around us. They are just like us, they think and feel like us. They're just disembodied. It has difficulties like every human being has. They are totally natural phenomena.

– Existem os Espíritos que querem fazer o mal. What to do? Say a prayer, whatever, and look inside myself. What did I do, why is it happening.

– Questão que mediunidade é seria, Kardec didn't have a base. He did the coding, He who studied the effects suffered from not knowing anything. Today we have it. I disagree with places that have to study a long time to start doing something. If the person has mediumship, he has to understand what he is going through, seek intimate reform, and take it seriously. Kardec always looked for answers in mediums.

– Paulo de Tarso before starting anything, he spent years in the wilderness to start evangelizing. He had a very beautiful story. He is the greatest proof that the issue is not sin. When you make a mistake and you're guilty, you have to get up and that's it. And continue if you believe it. Saul was cruel, Paul was the good doer. Christianity used Paul a lot to be convincing. They used him to spread the gospel, and that's when he woke up. Spirituality was very smart in choosing him.

– Nós vamos nos reunir semanalmente. The group will meet regularly at 7:30 pm every Thursday. We will use the various possible means, seeking to hold online, recorded meetings, in order to make the content of these studies available through means such as Youtube. Transcripts or creation of articles on these contents will be welcome and will be made available in the group's collection. Once a week, dealing primarily with the Spirit Magazine by Allan Kardec. To be clear:

In our site has all the information on how everything will happen. It also has the initiative so that other people create your groups and maybe one day if we return to mediumistic studies with the confederative groups as we call it here. Maybe open other groups if there's a lot of demand. For us to base ourselves on, we don't have everything ready, but we will consider and structure everything. To make a starting point.

Congratulations on the initiative.

– We're all here together. Really. For you who arrived and whoever comes: the right people are arriving. Sometimes with difficulties, but with cohesion and trust we will always be able to overcome the problems. The site is beautiful and organized, practical, very good.

Revista espírita – Jornal de estudos psicológicos – 1858 > Maio > Teoria das manifestações físicas – I

Full reproduction of the original article at Spiritist Magazine of May 1858

It is easy to conceive of the moral influence of the Spirits and the relationships they may have with our soul, or with the Spirit incarnated in us. It is understandable that two beings of the same nature can communicate through thought, which is one of their attributes, without the aid of the organs of speech. It is, however, already more difficult to realize the material effects that they can produce, such as noises, the movement of solid bodies, apparitions and, above all, tangible apparitions.

Let's try to give the explanation, according to the spirits themselves and according to the observation of the facts.

The idea we have of the nature of spirits makes these phenomena incomprehensible at first sight. It is said that the Spirit is the complete absence of matter and, therefore, that it cannot act materially. Now, this is wrong. Asked if they are immaterial, the spirits replied thus: "Immaterial is not quite the term, because the Spirit is something; otherwise it would be nothing. It is material, if you like, but of a matter so ethereal that for you it is as if it did not exist”. Thus, the Spirit is not an abstraction, as some think; it is a to be, but whose intimate nature escapes our gross senses.

Incarnated in the body, the Spirit constitutes the soul. When he leaves it, with death, he is not stripped of all the envelope. We are all told that they retain the form they had when they were alive; indeed, when they appear to us, it is usually in the form in which we knew them.

Let us observe them attentively as they leave life: They are in a state of disturbance; around you everything is confused; they see their own body, whole or mutilated, according to the type of death. On the other hand, they see and feel alive; something tells them that this is their body, but they don't understand how they can be separate. The bond that united them is not yet completely broken.

Once this first moment of disturbance has dissipated, the body becomes for them like an old garment, which they have discarded without regret, but they continue to see themselves in their primitive form. Now, this is not a system: it is the result of observations made with numerous sensitives. We will now be able to refer to what we were told about certain manifestations produced by Mr. Home and by other mediums of the same kind: hands appear that have all the properties of living hands, which we touch, which hold us and which suddenly dissolve.

What are we to conclude from this? That the soul does not leave everything in the coffin: it takes something with it.

Thus, there would be two kinds of matter in us: a gross one, which constitutes the outer envelope; the other subtle and indestructible. Death is the destruction, or rather the disintegration of the first, of that abandoned by the soul; the other stands out and follows the soul, which thus always continues to have an envelope. We call this envelope perispirit. This subtle matter, as it were, extracted from all the parts of the body to which it was attached during life, retains its form. This is why all spirits are seen and why they appear to us as they were in life.

But this subtle matter has neither the tenacity nor the rigidity of the compact matter of the body: it is, so to speak, flexible and expansive. This is why the form it takes, even though it is based on that of the body, is not absolute: it bends to the will of the Spirit, which gives it, as it wishes, this or that appearance, while the solid envelope offers it an insurmountable resistance. . Untangling itself from this obstacle that compressed it, the perispirit stretches or contracts; it transforms itself and, in a word, lends itself to all metamorphoses, according to the will that acts upon it.

Observation proves - and we insist on the word observation, because our whole theory is a consequence of the facts studied - that the subtle matter, which constitutes the second envelope of the Spirit, only gradually detaches itself from the body, and not instantly. Thus, the bonds that unite soul and body are not suddenly broken by death. Now, the state of disturbance that we observe lasts as long as the detachment takes place. Only when this detachment is complete does the Spirit recover the complete freedom of its faculties and the clear consciousness of itself.

Experience also proves that the duration of this detachment varies with individuals. In some it takes three or four days, while in others it is not completed until after several months. Thus, the destruction of the body and putrid decomposition are not enough for the separation to take place. This is the reason why certain spirits say: I feel that worms are gnawing at me.

In some people, separation begins before death: they are those who in life were elevated by thought and the purity of their feelings, above material things. In them death finds only weak bonds between soul and body, which are broken almost instantly. The more materially man lived; the more his thoughts have been absorbed in the pleasures and worries of the personality, the more tenacious are those bonds. It seems that subtle matter is identified with compact matter and that a molecular cohesion is established between them. This is why they only separate slowly and with difficulty.

In the first moments after death, when there is still union between the body and the perispirit, the latter preserves much better the impression of the corporeal form, which, so to speak, reflects all the nuances and even all the accidents. This is why one of the victims told us, a few days after his execution: If you could see me, you would see me with my head separated from my torso. A man who had been murdered told us: Look at the wound they made in my heart. He thought we might see him.

These considerations would lead us to examine the interesting question of the sensation of spirits and their sufferings. We will do so in another article, so that here we limit ourselves to the study of physical manifestations.

Let us imagine, therefore, the Spirit clothed in its semi-material envelope, or perispirit, having the form or appearance that he had when he was alive. Some even use this expression to designate themselves; say: my appearance is in such a place. Evidently these are the manes of the ancients. The matter of this envelope is subtle enough to escape our sight in its normal state, but it is not completely invisible. To begin with, we see it through the eyes of the soul, in the visions produced during dreams. But that's not what we want to deal with. In this etherealized matter there can be a modification; the Spirit itself can make it undergo a kind of condensation that makes it perceptible to the eyes of the body. This is what happens in vaporous apparitions. The subtlety of this matter allows it to pass through solid bodies, which is why such apparitions encounter no obstacles and why they so often disappear through walls.

Condensation can go so far as to produce resistance and tangibility. This is the case with hands that we can see and touch. But this condensation - and this is the only word we can use, to give an idea, albeit imperfect, of our thought - this condensation, we were saying, or even this solidification of ethereal matter, is only temporary or accidental, because this condensation it's not your normal state. This is why, at a given moment, tangible apparitions escape us like a shadow. Thus, in the same way that a body appears to us in a solid, liquid or gaseous state, depending on the degree of condensation, so the ethereal matter of the perispirit can appear to us in a solid, visible vapor or invisible vaporous state.

We will see below how this modification takes place.

The apparent, tangible hand offers resistance: it exerts pressure, leaves impressions, operates a traction on the objects we hold. There is, therefore, a force in it. Now, these facts, which are not hypotheses, can lead us to the explanation of physical manifestations.

Let us note, first of all, that this hand obeys an intelligence, since it acts spontaneously; it gives unmistakable signs of a will and obeys a thought: it therefore belongs to a complete being, which only shows us that part of itself, and the proof is that it produces impressions with the invisible parts; teeth leave marks on the skin and produce pain.

Among the various manifestations, one of the most interesting is, without a doubt, the spontaneous playing of musical instruments. Pianos and accordions are apparently the instruments of choice. This phenomenon is explained very naturally by the foregoing. The hand that has the strength to pick up an object may also have the strength to press down on the keys and make them sound. In fact, on several occasions we saw the fingers in action, and when the hand is not seen, the keys are seen moving and the bellows stretching and closing. The keys can only be moved by an invisible hand, which shows intelligence, playing perfectly rhythmic arias and not incoherent sounds.

Since that hand can dig its nails into our flesh, pinch us, snatch what we have in our hand; since we see her pick up and carry an object, just as we would, she can also hit us, lift and knock down a table, ring a bell, pull a curtain, and even give us an invisible slap.

You will perhaps ask how this hand, in the vaporous invisible state, can have the same strength as in the tangible state. And why not? Do we see air topple buildings, gas launch projectiles, electricity transmit signals, magnet fluid lift masses? Why would the ethereal matter of the perispirit be less powerful? But we don't want to subject it to our laboratory experiments and our algebraic formulas. Mainly because we have taken gases as a term of comparison, we will not attribute identical properties to them, nor compute their strength in the same way as we calculate that of steam. So far it eludes all our instruments. It is a new order of ideas, outside the scope of the exact sciences. That is why these sciences do not offer us the special ability to appreciate them.

We give this theory of the movement of solid bodies under the influence of spirits only to show the matter in all its aspects and to prove that, without departing too far from received ideas, it is possible to realize the action of spirits on inert matter. There is, however, another, of high philosophical scope, given by the Spirits themselves, which sheds an entirely new light on this problem. It will be better understood after you have read it. In fact, it is useful to know all the systems in order to be able to compare them.

It remains now to explain how this modification of the ethereal substance of the perispirit takes place; by what process does the Spirit operate and, consequently, the role of mediums of physical influence in the production of these phenomena; what in such circumstances happens to them; the cause and nature of his faculties, &c.

That's what we'll do in the next article.

At the time of Kardec, it was easy to obtain contents with a great guarantee that they had not been “contaminated” by other mediums or groups, that is, when the same teaching came from different parts of the globe, or even from Europe, at the same time, it was possible to have great confidence that the medium from Provence, for example, had no contact with the medium from Tuscany, obtaining from the latter and not from spirituality the content transmitted, even if inadvertently.

How to adopt a necessary methodology, in times when communication can be in the same second on the other side of the globe? In times of global Internet and telephony, this becomes a great challenge, but we believe we can lessen this possibility of bias through the following methodological precepts, in a way already prescribed by Allan Kardec:

1. The groups constituted need keep in touch with each other, giving news of their existence. 
2. Through this, they can form other groups, which we will call Confederative Groups, because we lack a better term, made up of members of each of the Study Groups, and that, necessarily, don't be the psychics who participate as mediators of the contents transmitted by spirituality, in Study Groups.
3. The members of the Study Groups will be able to share with the mediums of their groups only the knowledge that has already passed through the sieve of agreement and reason, through verification by the Confederative Groups.
4. The contents obtained through the mediums of each study group you can not be shared with other study groups, nor with other people outside that group, but with those belonging to the Confederative Groups.

In this way, great reliability is guaranteed that the teachings coming from different study groups, through their participating mediums, are not biased by content from other groups and mediums. The work of the Confederative Group, then, would be to coordinate these contents, seeking to analyze them in the Kardec fashion, accepting those that appear to be in agreement and that meet the sieve of reason and logic, as well as the teachings previously affirmed by the same method. There is also the problem that has always existed that a given content is biased by other previously known, but not necessarily correct, content, as is the case with the theory of the seven astral bodies. However, groups endowed with good faith and humility will be able to easily verify what are the contents that (1) go against what was already affirmed by the Kardequian codification itself and that (2) can be easily denied by the study itself.

We remind you that our condition will not be that of researchers who put themselves to ask the most varied questions, hoping that they will be answered according to our will, but that of people who, starting from the precept of humility and availability to learn, will be attentive to the teachings received. , seeking to understand them in their entirety, within the limits that superior spirituality sets for us, as was done at the time of Allan Kardec. So, like Kardec, we will need to organize questions in a constructive way, moving forward or changing directions as the answers are given.