In this item, Kardec addresses some particular evocations in order to promote an analysis with general gain.
About this, in fact, I am wondering to what extent we should really advise against people seeking such evocations to obtain some consolation regarding their deceased relatives or even to seek some personal advice, given that in my own family this has so often happened in form spontaneous. Wouldn't I be contradicting myself? Does a medium that lends itself to such an end, in a serious and disinterested way, not also fulfill an important role?
We understand, however, that here, as in everything else, the big question is: what is the utility and purpose? More than 160 years after the “beginning” of Spiritism, we already understand very well what life after death is like, the continuity of our imperfections and virtues, the need for the incarnate to move on with his life, without lamenting about the ones who are disincarnate and, thus, we do not see the need to go to a medium to seek psychography of each disembodied entity. We really need to move forward on this point, seeking to cultivate communications with Spirits with deeper purposes, which, in my view, does not exclude the possibility of seeking support and, who knows, advice on serious and important matters, such as Kardec himself did.
In the first case discussed, it is clear a very consoling communication, by the deceased daughter, but also the verification of three facts:
The Spirits are happy to be able to help us in what is allowed;
Spirits cannot inform us about everything. We need to make an effort to get on with our legs and, in this way, have our own merit, which structures us;
Enduring trials with resignation and trust in God, but in an active way, allows us to make great use of it and, thus, great happiness in the future (and even during the trial);
In the second case, “a conversion”, we see a notorious case of a father and a son who shared a materialistic or, so to speak, denialist thinking about spirituality and God. It so happens that, after the father's death, the son had contact with The Spirits' Book and, having read it, sought a medium, with intense curiosity. He wanted to get a communication from his father, 4 months after his death, in order to put an end to his doubts (note that the Spirits' Book had a great impact on him).
The father brings him personal information, which confirms his legitimacy. In the conversation that takes place, he shows his son that life really continues after the grave. However, I would like to highlight a passage that caught our attention:
15. — Will we be punished or rewarded according to our actions?
“If you do wrong, you will suffer.
16. — Will I be rewarded if I do good?
— It will advance on your path.
It is important to remember that Kardec sought universal agreement and that he always made notes and considerations regarding opinions contrary to what was already established by the teaching of the Spirits.
The passage in question denotes that it is part of Kardec's ideas, since it is expressed by the thinking of the communicating Spirit, the understanding that no one is punished or rewarded externally. “If you do evil, you will suffer”, denotes this deep understanding of the Spiritist Doctrine: suffering is born as a direct consequence of our actions, while the reward for good behavior is the advancement in our paths. There is no payment of debts, there are no judgments, punishments or even external rewards.
This is another point that corroborates the (factual) statement that the item “Criminal Code of Future Life”, present in chapter VII from the 4th edition of the Heaven and hell, known to have been tampered with, is in total disagreement with the coder's thinking, especially with regard to what is presented in item 9:
Every fault committed, every wrong done, is a debt that must be paid; if it is not so in one existence, it will be so in the next one or the following ones, because all existences are solidary with each other. He who discharges it in the present existence will not have to pay a second time.
Leprechauns
Here Kardec only addresses the question that the intervention of incorporeal beings, seen as leprechauns, imps and others, has always permeated humanity and, in itself, does not cease to be a truth. It so happens that, before Spiritism, which explained it, it was taken as superstition, a product of the imagination, or else surrounded by superstition.
In fact, it is interesting to note how even within Spiritism these interventions are often taken with old wives' tale and, therefore, discredited, without first being analyzed.
On the other hand, it is interesting to discuss how, for more than 160 years, Kardec was already trying to explain, in the light of the teachings of the spirits and reason, these facts before surrounded by superstitions. Unfortunately, even today this superstition or this mysticism persists in the spiritualist environment, where, in some religions, limiting terms and beliefs are still used, even, as is the case of the so-called "Tranca-Rua", "Zé Pilantra", etc. who are nothing more than Spirits, in the simple and pure way they themselves have taught us.
Physical Manifestations
Here's something that caught my attention. There is a much deeper purpose in the Magazine, which we had not yet understood: in it, Kardec, in addition to seeking to disseminate Spiritism to the masses, also seeks to universal agreement of the teachings!
We know very well that Kardec used a few mediums, automatic psychographers, to formulate mainly the first two works. How, then, could he judge whether what the Spirits responded to would have universal agreement, in addition to agreement with reason and logic? In addition to the letters he sent and received from various places, with questions and answers from the Spirits, he also found a great source of these reports through the Spiritist Magazine.
Like Ernesto Bozzano (who, in fact, followed in his footsteps), Allan Kardec collected reports from all parts, analyzing them in essence and, in the most interesting cases, he sought to verify their origins, the seriousness of those involved, the lack of interest, etc. and, thus, he compared the contents and facts obtained there with the teachings that were or were transmitted to him by more direct means!
Now talking about this chapter specifically, Kardec is addressing concepts that will later be confirmed in The Mediums' Book, as is the case of the finding that physical phenomena are always performed by Inferior Spirits, as he shows in the answer “Who makes the monkeys dance in the streets? Will the men be superior?” that Spirits gave to such questioning. That is to say: just as, at that time, the people who made monkeys dance in the streets, to earn money, were people of a more brutish gender, illiterate, perhaps frivolous, but not necessarily malicious, so it also happened with the Spirits who made the tables. “dance”.
We have, in fact, strong evidence of this in the various cases of communications by blows and, especially, in the case of Fox sisters, where the main concern of the Spirit who communicated there was to make known that he had been murdered in that locality, revealing his hidden remains and the author of the crime committed. It was, therefore, a serious communication, but not one high or wise communication.
Kardec emphasizes that the teachings obtained through the reports in the publication "Le Spiritualiste de la Nouvelle-Orléans" are very consistent with the teachings obtained, as well, given by the Superior Spirits: that a serious, well-developed and balanced medium offers a moral ascendant on these Spirits, acting in favor of attenuating their manifestations and even helping them to find better reflections.
Answers of the Spirits to some questions
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.
Various modes of communication
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.
Introduction
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.
Adulteration in Genesis and the “CSI of Spiritism”
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?
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:
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.
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.
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?
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”.
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.
How will our studies be?
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.
First Virtual Encounter
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