Recently, a series of studies by Revista Espírita gave us an interesting lesson, which goes directly in line with the ideas of cities in the spiritual world, which many believe in and promote. The study was carried out on the following articles from Revista Espírita:

• July 1859:

  • The Magenta Zouave;

    • A senior officer killed in Magenta

• August 1859:

• • Furniture from beyond the grave;
  • Pneumatography or direct writing;
  • A servant spirit;
  • Mrs Mally's Guide

In addition, we use Kardec's conclusion in A Gênese (Editora FEAL) — Nature and Property of Fluids.

We will highlight the main points of the study, where we list our comments in square brackets ([comment]).

Magenta's Zouavo

45. ─ Do you know why you see us, while we cannot see you?

─ I think your glasses are too weak.

[He does not know. Hence it uses a metaphor or figure of speech.]

46. ─ Is it not for this same reason that you do not see the general in his uniform?

─ Yes, but he doesn't wear it every day.

47. ─ What days do you wear it?

─ Now that! When they call him to the palace.

[The Spirits, ignorant of certain things, express themselves as best they can, and see the world of Spirits according to their ideas, just as a child, using mental images to describe something that he does not understand, speaks of things that we attribute only to the imagination, but that, deep down, has its meaning. The mistake here would be to take the “palace” as an expression of spiritual truth permanent.]

48. ─ Why are you here dressed as a zuavo if we can't see you?

─ Simply because I am still a Zouavo, even after about eight years, and because among Spirits we conserve that form for a long time. But that's just between us. You understand that when we go to a very different world, like the Moon or Jupiter, we don't take the trouble to do all that toileting.

[This is very interesting. What we understand is that he is referring to the fact that Spirit adopts a perispiritual form according to the world where it goes and according to the existence of a personality in that world, without even realizing it. If he had lived in a distant world, for example, an animal seller, when evoked there, would present himself that way. When moving through space, without being evoked, it does not take a specific shape, that is, “you don’t need to do all that toiletry”.]

49. ─ You speak of the Moon and Jupiter. Were you there after he died?

─ No. You are not understanding me. After death we find out about many things. Didn't they explain to us a lot of problems of our Earth? Don't we know God and other beings much better than we did a fortnight ago? With death, the Spirit undergoes a metamorphosis that you cannot understand.

[He is trying to explain the previous thought, not knowing how to do it.]

A senior officer killed in Magenta

13. ─ At the moment of death, did you immediately recognize yourself?

─ I recognized myself almost immediately, thanks to the vague notions I had of Spiritism.

14. ─ Can you say something about Mr… also killed in the last battle?

─ He is still in the networks of matter. There's more work to get rid of. His thoughts had not turned this way.
OBSERVATION: Thus, knowledge of Spiritism helps in the detachment of the soul after death and shortens the period of disturbance that accompanies separation. This is understandable, as the Spirit knew in advance the world in which it finds itself.

[If this knowledge is so important, how can we conceive that precisely when Spiritism was scientifically studied, at the best possible moment, nothing was said about this materiality that today dominates communications?]

furniture from beyond the grave

So far no difficulty concerning the personality of the Spirit. We know, however, that they appear in clothes whose appearance changes at will; sometimes they even have certain toilet accessories, jewelry, etc. In the two apparitions mentioned at the beginning, one had a pipe and produced smoke; the other, a tobacco box and took pinches. Note, however, the fact that this spirit was from a living person and that his snuffbox was in everything similar to the one he usually used, and that he had stayed at home. What, then, do this tobacconist, this pipe, these clothes and these jewels mean? Would the material objects that exist on Earth have an ethereal representation in the invisible world? Does the condensed matter that forms such objects have a quintessential part, which escapes our senses?

This is an immense problem, the solution of which may provide the key to a number of things that have not yet been explained. It was this tobacco company that put us on the path, not only of the fact, but of the most extraordinary phenomenon of Spiritism: the phenomenon of pneumatography or direct writing, which we will talk about below.

[Position of the true scientist, in search of the truth, without discarding anything.]

3. ─ This snuffbox had the shape of the one he habitually uses, and which was in his house. What was this snuffbox in the hands of the Spirit?

─ Always looks. It was so that the circumstances would be noticed, as they were, and so that the apparition would not be taken for a hallucination produced by the state of health of the seer. Spirit wanted this lady to believe in the reality of her presence and took on all appearances of reality.

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

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

4 (continued) – Mr. Sanson's observation is perfectly fair. Would you be kind enough to tell us if there is any analogy with the tobacco box, that is, if there is anything material in that tobacco box?
─ Certainly. It is with the help of this material principle that the perispirit takes on the appearance of clothing similar to those that the Spirit wore when alive.

[Today, we know the principle of the image reflected in a mirror and its fixation in a photograph: the behavior of waves. The light, as electromagnetic energy, reflects off the mirror and impresses the photography device, whatever it may be. It seems that it is to this same principle (of wave) that the Spirit refers.]

NOTE: Evidently the word appearance it must be taken here in the sense of image, of imitation. The real tobacconist was not there. What Spirit had was just a reproduction. Compared to the original, it was but an appearance, though formed by a material principle.

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

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

OBSERVATION: Here is a theory like any other, and that was our thought. The Spirit, however, did not take it into account, which absolutely did not humiliate us, because its explanation seemed very logical to us and because it rests on a more general principle, of which we find many explanations.

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

6. ─ I ask the question again categorically, in order to avoid any misunderstanding. Are the clothes with which spirits are covered something?

─ It seems that my previous answer settles the question. Don't you know that the perispirit itself is something?

7. ─ It follows from this explanation that the Spirits make the etherized matter undergo transformations at will and that, therefore, in the case of the tobacconist, the Spirit did not find it perfectly finished; he made it himself at the moment he needed it, and then undid it. The same should happen with all other objects, such as clothing, jewelry, etc.

─ But it is obvious.

8. ─ That tobacco box was so clearly visible to Mrs. R… to the point of deceiving her. Could the Spirit have made it tangible?

─ It could.

9. ─ In that case, could Mrs. R… have taken it in her hands, thinking she was getting an authentic tobacco box?

─ Yes.

10. ─ If I had opened it, I would probably have found snuff. If she had taken it, would it have made her sneeze?

─ Yes.

11. ─ Can the Spirit not only give the form, but even special properties?

─ If you want; It is in virtue of this principle that I have answered affirmatively to the preceding questions. You will have proof of the powerful action that the Spirit exerts on matter and which, as I have already told you, you are far from suspecting.

[We know, today, that Creation is far from being “each for himself”, and that, in fact, it is “one for all and all for one”, with those most inferior being always “led” by the highest .]

12. ─ Let us then suppose that he wanted to make a poisonous substance and that a person had taken it. Could this have been poisoned?

─ I could, but I wouldn't have done it, because I wouldn't have been allowed to do it.

13. ─ Could you have made a salutary substance suitable for healing in case of illness? Has there ever been such a case?

─ Yes; often.

OBSERVATION: A fact of this kind will be found with a very interesting theoretical explanation in the article that we give below under the title A Servant Spirit.

14. ─ In the same way he could make a food substance; let's suppose he had made a fruit or some snack. Could someone eat it and feel fed?

─ Yes, yes. But do not look so hard to find that which is easy to understand. A ray of sunlight is enough to make your gross organs perceptible to those material particles that fill the space in which you live. Do you not know that the air contains water vapour? Condense it and you will bring it to a normal state. Deprive it of heat and behold, its impalpable and invisible molecules will become a solid and very solid body. There are other matters that will lead chemists to present you with even more astonishing marvels. Only the Spirit has instruments more perfect than yours: his own will and God's permission. 

OBSERVATION: The issue of satiety is very important here. How can a substance that has only temporary and, in a sense, conventional existence and properties produce satiety? By its contact with the stomach, this substance produces the sensation of satiety, but not the satiety resulting from fullness. If such a substance can act on the organic economy and modify a morbid state, it can also act on the stomach and produce the sensation of satiety. However, we ask pharmacists and restaurant owners not to be jealous, nor to think that the spirits are coming to compete with them. These cases are rare and exceptional and never depend on the will. Otherwise, food and healing would be very cheap.

15. ─ Could the Spirit manufacture coins in the same way?

─ For the same reason.

16. ─ Once made tangible by the will of the Spirit, could these objects have a character of permanence and stability?

─ They could, but this is not done. It's outside the law.

17. ─ Do all spirits have the same degree of power?

─ No, no.

[Because only superior spirits could do it (following answer).]

18. ─ Which ones have this power more particularly?

─ Those to whom God grants it, when this is useful.

19. ─ Does the elevation of a Spirit influence this case?

─ It is certain that the higher the spirit, the more easily it obtains this power. This, however, depends on the circumstances. Lesser spirits can also get it.

[And, in that case, they are supplied by the assistance of superior spirits, often without even knowing it. See The Book of Mediums or Guide for Mediums and Evocators > Part Two — On Spiritist Manifestations > Chapter V — On Spontaneous Physical Manifestations > Throwing Objects.]

20. ─ Does the production of semi-material objects always result from an act of the Spirit's will, or does it sometimes exercise this power despite its own?

─ This often happens in spite of you.

[That is to say: he doesn't even realize, consciously, that he does what he does.]

21. ─ Would this power then be one of the attributes, one of the faculties inherent in the very nature of the Spirit? Would it be, in some way, one of the properties, like that of seeing and hearing?─ Certainly. But sometimes he himself ignores it. Then another exercises it for him, in spite of himself, when circumstances demand it. The Zouavo's tailor was precisely the spirit I just mentioned and to which he alluded in his joking language..

OBSERVATION: We find an example of this faculty in certain animals, as, for example, in the electric fish, which radiates electricity without knowing what it does, nor how, and who does not even know the mechanism that produces it. Don't we ourselves sometimes produce certain effects through spontaneous acts of which we are not aware? Thus, it seems very natural to us that the Spirit operates in this circumstance by a kind of instinct. He works of his own free will, without knowing how, just as we walk without calculating the forces we bring into play.

NOTE: This was, for example, the case of the queen of Oude, whose evocation appears in our issue of March 1858, who still thought she was covered in diamonds.

23. ─ Can two spirits recognize each other by the material appearance they had in life?

─ This is not how they recognize each other, as they will not assume that appearance for each other. If, however, under certain circumstances, they find themselves in the presence of each other, dressed in that appearance, why should they not recognize each other?

[This is important! In mediumistic novels, the fantastic world created is all material or materialistic, and form, in these tales, is fundamental. Here, we have again the confirmation already made before that form is not important for Spirits in general, although it is predominant for Spirits still very attached to matter (that is, with very attached thoughts). It follows that it would make sense for a Spirit in disturbance to “see” itself in a condition like that of André Luiz's threshold, but the same could not happen when already detached from these ideas, which does not seem to be something that far away, according to the reports of several Spirits, given to Kardec.]

24. ─ How can spirits recognize themselves in the midst of the crowd of other spirits, and above all how can they do it when one of them goes to look for in a distant place and often in other worlds, those we call?

─ This is a question whose answer would take a very long way. It is necessary to wait.

You are not advanced enough. For the moment, content yourself with the certainty that this is so, for you have sufficient proof of this.

25. ─ If the Spirit can take from the universal element the materials to make all these things and give them a temporary reality, with its properties, it can also take from there what is necessary to write. Consequently, this gives us the key to the phenomenon of direct writing((Direct writing happens when a Spirit, by will and with the utility of doing so, makes real writing appear on paper, sometimes in graphite, sometimes in ink, sometimes in print format. We recommend reading the following article, “Pneumatography or direct writing”, as well as the article with the same title, in May 1860, and also Chapter XII of The Book of Mediums — “On pneumatography or direct writing”. 

Pneuma: among the ancient Greek thinkers, especially the Stoics, designation of the spirit, animating breath or creative force, used by divine reason to vivify and direct all things.)).

─ You finally understand.

[scientific maturation]

26. ─ If the material used by the Spirit is not permanent, how come the traces of direct writing do not disappear?

─ Do not judge by the words. From the start I never said never. In the cases studied, these were bulky material objects; here we are dealing with signs that should be conserved and are conserved.

[I understand that St. Louis states that this matter is not impermeable, and that it falls apart when it is “condensed” only by a temporary effect, by inferior Spirits. In the case of direct writing, if there is an interest in preserving it, it is preserved. Chapter VI – General Uranography – in Genesis, gives the key to this understanding.]

The above theory can be summarized as follows: Spirit acts on matter; it takes from universal primitive matter the necessary elements to, at will, form objects with the appearance of the different bodies existing on Earth. He can also operate on elementary matter, at will, an intimate transformation that gives it certain properties. This faculty is inherent to the nature of the Spirit, which often exercises it, when necessary, as an instinctive act, which it does not realize.

[It is important to note that, afterwards, it seems to be clear that this interaction on matter is never direct, but that it needs the perispiritual fluid of the incarnated person to happen..]

The objects formed by the Spirits have a temporary existence, subordinated to their will or necessity. He can make and break them at will. In certain cases, in the eyes of living people, these objects can have all the appearances of reality, that is, become momentarily visible and even tangible. There is formation, but not creation, since the Spirit cannot bring anything out of nothing. (The Book of Mediums, questions 130 and 131).

Mrs Mally's Guide

The article “A servant spirit”, from the same issue, presents the case of Mrs. Mally, where, around her, many interesting facts happen. From an early age he had the ability to see spirits. Sometimes he saw his guiding Spirit; others, he saw unpleasant apparitions, which were intended to call his attention to remain vigilant. There came to be the materialization of a Spirit (agenere).

“In 1856, Mrs Mally's third daughter, aged four, fell ill. It was in August. The child was continually immersed in a state of drowsiness, interrupted by seizures and convulsions. For eight days myself [the correspondent] I saw the child, who seemed to come out of her dejection, take on a smiling and happy expression, with half-closed eyes, without looking at those around her; extend your hand in a graceful gesture, as if to receive something; take it to your mouth and eat; then say thank you with a charming smile. During those eight days the girl was sustained by this invisible food and her body regained its usual appearance of freshness.”

[The article is interesting and we recommend reading it. Let's move on to the evocation of Mrs. mally.]

The evocation begins with the establishment of the Spirit's relationship with Mrs. Mally: they had an old friendly relationship. The Spirit was that of an eight-year-old boy who had died a long time ago. Kardec asks if he was always the one who appeared to her, and he says no, but asserts that it is he himself who produced certain material phenomena *:

13. ─ So you have the power to make yourself visible at will?

─ Yes, but I said it wasn't me.

14. ─ Don't you also have anything to do with the other material manifestations produced in her house?

─ Sorry! This yes. It was what I imposed on myself, together with her, as material work, but I do other work for her that is much more useful and much more serious.

* Kardec says, in the previous article: “By other manifestations he reveals his moral state. This Spirit has a non-serious character, however, alongside signs of levity, he has shown sensitivity and dedication.”

16. ─ Could you make yourself visible here, to one of us?

─ Yes, if you ask God for it to happen. I can, but I dare not.

17. ─ If you don't want to make yourself visible, could you at least give us a manifestation, such as bringing something onto this table?

─ Certainly, but what would be the use? For her this is how I witness my presence, but for you it would be useless, as we are talking.

18. ─ Wouldn't the obstacle be the lack of a medium, necessary to produce these manifestations?

─ No, this is a small obstacle. Don't you often see sudden apparitions to people without any mediumship?

19. ─ So everyone is able to see spontaneous apparitions?

─ Yes, because every human being is a medium.

20. ─ However, doesn't the Spirit find in the organism of certain people a greater facility to communicate?

─ Yes, but I told you ─ and you must know ─ that the Spirits have the power for themselves. The medium is nothing. Don't you have direct writing? Is a medium necessary for this? No, but only faith and a burning desire. And even sometimes this happens in spite of men, that is, without faith and without desire.

[Here, Kardec is deepening his studies. We cannot take this as conclusive, because, perhaps, what this Spirit says is not the truth, but only what he understands. However, it is not difficult to think that, if Matter is formed by the thought of pure Spirits, very simple material forms can be formed, under that influence and for its usefulness, by less elevated Spirits.]

21. ─ Do you think that manifestations, such as direct writing, for example, will become more common than they are today?

─ Certainly. How do you understand, then, the vulgarization of Spiritism?

22. ─ Can you explain to us what Mrs. Mally's daughter took in her hand and ate when she was sick?

─ Manna, a substance created by us, which contains the principle contained in ordinary manna and the sweetness of confectionery.

23. ─ Is this substance formed in the same way as clothes and other objects that spirits produce by their will and by the action they exert on matter?

─ Yes, but the elements are very different. The ingredients that make up the manna they are not the same ones I got to create wood or clothes.

[“We must not take certain expressions used by Spirits literally”. Let's go, before forming ideas]

24. ─ (To Saint Louis) Were the elements used by the Spirit to form his manna different from those he took to form other things? We have always been told that there is only one primitive universal element, of which the different bodies are mere modifications.

[Here, because there is doubt or inaccuracy in the response of that Spirit, Kardec questions São Luis, Spirit guide of the group. It is the principle we demonstrate in our recent article]

─ Yes. This means that this primitive element is in space, here in one form, there in another. That's what he means. He gets his manna from a part of that element, which he supposes different, but which is always the same.

25. ─ Is the magnetic action by which special properties can be given to a substance, such as water, for example, related to that of the Spirit that creates a substance?

─ The magnetizer employs nothing but his will. It is a Spirit who helps you, who is in charge of preparing the medicine.

---

Analysis of passage in “Our Home”

In Nosso Lar, we see the following passage. Let's analyze it:

The messenger of good fixed the painting, understood the gravity of the moment and added:

- We have no time to lose.

First of all, he applied comfort passes to the patient, isolating him from the dark shapes, which moved away as if by magic. Then he invited me decisively:

– Let's go to Nature.

I accompanied her without hesitation and she, noticing my strangeness, emphasized:

– Not only man can receive fluids and emit them. The natural forces do the same, in the different realms into which they are subdivided. In the case of our patient, we need trees. They will help us effectively.

Admired by the new lesson, I followed her silently. Arriving at a place where huge fronds were lined up, Narcissa called someone, with expressions that I could not understand.

[Of course, the spirits did not speak through their mouths. That's a figure of speech. The expression is of thought, and André Luiz could not understand these thoughts, yet.]

Moments later, eight spiritual entities answered his call. Immensely surprised, I saw her inquire about the existence of mango and eucalyptus trees. Duly informed by friends, who were complete strangers to me, the nurse explained:

– They are common servants of the plant kingdom, the brothers who attended to us.

[The highest, SERVE. They are not “elves”. They are Spirits, carrying out their activities in nature. They do not live in the middle of the forest, but they take care of this kingdom, as other Spirits will take care of others. They may not be more advanced than us, but they are more advanced than those who are still in the position of the Intelligent Principle. Therefore, they serve their purpose. Mediumistic works need, based on Spiritism, to be re-read and, if there is still doubt, these Spirits must be EVOKED!]

And, seeing my surprise, he concluded:

– As you can see, there is nothing useless in the House of Our Father. Everywhere, if there are those who need to learn, there are those who teach; and where difficulty appears, Providence appears. The only unfortunate person, in the divine work, is the unforeseen spirit, which has condemned itself to the darkness of evil.

[Here, she reinforces the teaching, asserting that the Spirit (therefore, conscious) who voluntarily condemned himself to darkness, that is, who voluntarily clung to imperfection, is the only one who moves away from the “path”, which is the constant relationship of Spirits, learning, cooperating and teaching, towards good.]

Narcissa manipulated, in a few moments, a certain substance with the emanations of the eucalyptus and the hose [“[the] primitive element is in space, here in one form, there in another”] and, throughout the night, we applied the medicine to the sick person , through common breathing and absorption through the pores.

---

Continuing: Mrs Mally's Guide

26. ─ (To the guide) Some time ago we reported curious facts about manifestations of a Spirit designated by us with the name Duende de Bayonne. Do you know this Spirit?

─ Not particularly, but I followed what you did about him and that was how I came to know about him.

27. ─ Is he a spirit of a lower order?

─ Does inferior mean bad? No. I mean, simply: not entirely good, not very advanced? Yes.

[Inferior spirit is not synonymous with imperfect spirit, because imperfection is something acquired by habit and will. On the Spiritist Scale, this is clear.

All of this is fantastic! Being able to verify, in the RE, the confirmation, given everywhere, of what is concluded in the final works. Little do the resistant know the richness that exists in this study!]

28. ─ We thank you for your kindness in coming and for the explanations you gave us.

─ At your orders.

OBSERVATION: This communication offers us a complement to what we said in the two previous articles about the formation of certain bodies by spirits. The substance given to the child during illness was evidently prepared by them and was intended to restore health. Where did they get their principles from? From the universal element, transformed for the desired use. The very strange phenomenon of properties transmitted by magnetic action, a hitherto unexplained problem, and over which unbelievers have been amused, is now solved. Indeed, we know that it is not only the spirits of the dead who act, but that those of the living also have their share of action in the invisible world. The tobacconist gives us proof of this. What, then, is admirable in that a person's will, acting for the good [Law], can operate a transformation of primitive matter and give it certain properties? In our opinion, this is the key to many supposedly supernatural effects, of which we will have the opportunity to speak.

This is how, through observation, we come to perceive things that are part of reality and the marvelous. But who says this theory is true? Go there! It has at least the merit of being rational and of perfectly agreeing with observed facts. If any human brain finds another more logical than the one given by the Spirits, let them be compared. One day perhaps they will thank us for opening the way to the rational study of Spiritism.

One day someone said to us: “I would very much like to have a servant Spirit at my command, even if I had to endure some pranks that he did to me.”

It is a satisfaction that we enjoy without realizing it, because not all the Spirits who assist us manifest themselves in an ostensive way, but that does not stop them from being by our side and, due to the fact that they are occult, their influence is no less real.

The Genesis (FEAL) > Nature and Property of Fluids

As has already been demonstrated, the universal cosmic fluid is the primitive elementary matter of which the modifications and transformations constitute the innumerable variety of bodies in nature. As an elementary principle of the Universe, it presents two distinct states: that of etherealization or weightlessness, which can be considered as the primitive state, and that of materialization or weightlessness, which becomes, in some way, its consequence. The intermediate point is the transformation of the fluid into tangible matter. But even there, there is no sudden transition, as our imponderable fluids can be considered as an intermediate point between the two states ((To understand Allan Kardec's statements, it is essential to consider that there was in his time, in Physics, the theory of that matter would be made up of two classes: common matter, tangible or ponderable, and imponderable matter or atoms representing light, electricity, heat, etc. (these are luminous, electrical, caloric fluids, etc.). Psychic fluids or spiritual (theme of this chapter) would then be even more subtle states of the universal cosmic fluid than those imponderable fluids accepted at the time. There would then be, in a sequence from greater to lesser subtleties: common matter, imponderable matter, psychic matter. Currently we know that the hypothesis of the imponderable substance is false, and these phenomena are explained as electromagnetic waves.Transposing Kardec's reasoning to Modern Physics, we could conclude that psychic or spiritual matter would be above light. But this hypothesis leads to more complex questions and implications in the current scientific paradigm for which we do not have in this work the developments that allow us to resolve them. (N. do E.) )).

Spirits act on spiritual fluids, not manipulating them as men manipulate gases, but with the help of thought and will, which are, for the Spirit, what the hand is for man. By thought they impress this or that direction on the fluid; they agglomerate, combine or disperse them and form sets with a certain appearance, shape, color; they change their properties, as a chemist changes those of a gas or other bodies, by combining them according to certain laws. It is the great workshop or laboratory of the spiritual life.

Sometimes these transformations are the result of an intention, but often they are the product of an unconscious thought, because the Spirit just thinks about something for it to be done.

This is how, for example, a spirit appears to an incarnate spirit, endowed with spiritual vision, under the appearance he had when he was alive, at the time he met him, although he has already had several other incarnations. He presents himself with clothes, external signs, diseases, scars, amputated limbs, etc. who had; a beheaded one will present himself without his head. I do not say that they preserved such appearances; no, certainly, because, as a Spirit, he is neither lame nor one-armed, nor one-eyed nor decapitated. But his thought, referring to the time when it was like that, his perispirit instantly takes on this appearance, which also changes instantly. If he had been once black and once white, he will present himself as either black or white, according to which of the two incarnations he is evoked and where his thoughts go.

By an analogous effect, the thought of the Spirit fluidly creates the objects it was used to using. A miser will handle gold; a soldier will have his weapons and his uniform; a smoker, his pipe; a workman, his plow and his oxen; an old woman, her distaff.

These fluidic objects are as real for the Spirit as they would be in the material state for the incarnated man. But, due to the fact that they are created by thought, their existence is as ephemeral as it is [here Kardec refers to the article discussed earlier, furniture from beyond the grave].

our observations

• The Spirit materializes, by the action of thought, the fluids, according to its elevation, its attachments and its ideas. This materialization can range from simple objects to, probably, large scenarios, formed in a group.
• Spirits that are sometimes less elevated, but already detached from material attachments, demonstrate that they are not involved in that materiality, so prevalent in others.
• Unenlightened spirits form mental images to describe something they don't understand, just as children can do. The role of a psychology student, in both cases, is to go beyond the images and figures to understand the background of what they say. 
• The mistake is in taking the word literally.
• Far from discarding it as nonsense, we will need to be ready, with a resumption of scientific Spiritism, to know how to filter the various atavisms that Spirits, dominated by these widely disseminated ideas, will be able to use.
• As we highlighted in recent article, it is a serious mistake to form systems on metaphors, taken out of context and not understood correctly. To get rid of these errors, it will be necessary to resume Spiritism scientifically, in the same way that Kardec did.
• The “coding” presents all the elements to understand that the materiality of the spiritual world is directly linked to the materialism of the Spirits. Those who are more “spiritualized”, not necessarily enlightened, do not present it, while those who are in a state of disturbance, caused by imperfections, often present ideas of attachment to matter. These examples are plentiful. We ask: how, precisely at the most important moment of Spiritism, this supposed reality of cities and colonies, which would be so important, since it would be immediate to our death, was not clearly established for Kardec? We have already addressed these issues in recent article, and we will not repeat it.

Life is all about choices. Sometimes, they are lucid choices, that is, we know well that something is correct or not; other times, they are “ignorant” choices, that is, we don’t know enough to assume the results. From these, we can collect errors or successes and, in the case of error, there is no “sin”, as error is part of evolution. As long as you don’t get attached to it, “everything is fine”. Just move on and don't repeat the mistake. There is no condemnation, nor was there any intention of evil.

The big question is when the choice for what is wrong happens more consciously — and here I do not consider full conscience, because, if it existed, the bad choice would not be made. The individual, endowed with conscience and intelligence, acts in favor of attachment to what is wrong or that brings bad results. Yes, he acts enveloped in a confusion of ideas, which were born in the first place from his urge to satisfy himself in some respect — hence the assertiveness in saying that selfishness and pride are the mothers of all other imperfections — and, often, not even thinks of doing evil, but of satisfying his own desires or [false] needs. This is the problematic point of bad choices, where the individual condemns himself to a whirlwind of bad effects in which the cause is himself and no one else, and where he distances himself from the Good, which is the path, to take a detour that lasts forever. feathers will cost you to resume, as it requires the exercise of detachment.

That said, many will wonder: in both cases, but especially in the second, so how to make less mistakes? How can we better judge our own actions? How to avoid occasional mistakes and how to exercise detachment before a certain habit becomes a terrible imperfection?

Briefly, the answer is a rhetorical question: why do you think that the spirits of previously incarnated individuals — wise spirits and ignorant spirits; Kind spirits and evil spirits; Happy spirits and suffering spirits — did they take the time to tell us about their own adventures? Why do you think that an individual of sciences, dedicated philosopher of education and connoisseur of so many other sciences, having glimpsed something in these communications, dedicated, to exhaustion, about 14 years of his life, his finances, his joys, and your health in studying and disseminating this knowledge, which formed what we know as Spiritism or Spiritist Doctrine? WHY?

When the child sees his brother suffer a burn by putting his hand on hot coals, he will most likely think twice before doing the same. Imagine what an adult, full of his brain capabilities, can do with this knowledge?! And yet, how many people, going through years and years of foolishly cultivated suffering, CHOOSE to keep these works closed on the shelves, forgotten in their virtual places?

The passage of Zacchaeus, who, seeing Jesus pass by his door, climbed a tree to try to see him, without letting himself be seen interested by the citizens of the city, can be our same: just be interested. The difference is that we don't have to hide from anyone to read a book, except when WE CHOOSE our hiding from OURSELVES, out of a foolish fear of, seeing ourselves discovered by ourselves, having to carry out the correction movement. Well, at this point, if you act like that, I can already ask you: why do you like unhappiness so much?

Salvation is knowledge. Healing is done by yourself. And it's all as close as you want PLEASE. That's the message: to make better choices, you need to TO UNDERSTAND how the law works.

Happy new days to you.

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

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

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

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

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

The systems

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

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

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

The whole question here is one:

METAPHORS

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

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

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

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

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

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

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

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

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

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

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

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

Not satisfied with the answer, he asks:

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

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

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

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

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

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

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

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

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

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

The purpose of this article

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

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

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

Finally, we come to the crux of this article.

The resumption of spiritist science

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

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

Moral principles

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

practical principles

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

Research through evocations

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

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

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

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

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

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

the false ideas

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

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

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

the adulterations

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

the main condition

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

We are here, encouraging this process.

Remember of register your group contact in our directory, or if you have questions or want to talk, just get in touch!

We are just here to record our final position on the subject of adulterations in Kardec's works, which is no longer discussed, except in the face of unquestionable evidence or irrefutable proof, something that neither the “CSI of Spiritism” produziu. Apresentamos, sucintamente, os seguintes pontos:

1. The legal question: The Legal Deposit of A Gênesis was only made in 1872, about three years after Kardec's death; the DL of Heaven and Hell was made about three months after his death. This is already a sufficient legal fact to constitute a crime for the distribution of altered works, published after the fateful event, and there is no discussion about this, nor, to this day, any proof that Kardec has carried out the legal process necessary for this.

   This point is important, because, even though everything published there is actually by Kardec's hand - which would imply that he went back on his words, removed principles and formed works that were disconnected in themselves and among themselves - even though everything that is there is in Kardec's hands, yet we cannot even be sure that he would want all that to be published, due to the mere possible doubt that those editions might not be finished. This is what guarantees copyright.

   More than that: legally, it doesn't matter if letters were found (a letter) in which Kardec mentioned the production of these new editions. If there was no Legal Deposit of the work, by the hands of Allan Kardec, a crime against the law in force at the time was created and, given the fact that the DL was after his time, a crime against copyright was created.

2. Even though evidence indicates that Kardec was finalizing or even that he would have finalized these editions, nothing proves that the printed editions have not been tampered with. Doubt remains, in addition to the indisputable legal fact.
3. In addition, there remain the facts ascertained by reason, already discussed on here, on here, on here, on here, on here and on here.

Therefore, always repeating our desire to remain guarded against error, we prefer to follow Erastus' advice, dispensing with ten truths so as not to be left with just one lie, one mistake. There is doubt and, if there is doubt, reason tells us to stick with the original works, republished by Editora FEAL, where not only are we sure that all the commas come from Kardec's hands, but also where, through study, we realize that the connections intrinsic aspects of the works themselves and each other are intact and serve reason.

Thus, we declare the matter closed, making this decision part of our principles, not making it the stage of empty discussions, until irrefutable evidence is presented. Until then, we stick with what our reason tells us, of our own free will, respecting anyone who, for their reason, reaches another conclusion, however strange it may seem to us.

The group.

This article is very succinct and only serves to highlight our final position, as a group, on the issue of spiritual colonies, which many insist on dedicating precious time to endless debates. To be succinct, we will not dedicate time to long explanations or quotes from Kardec, since what we talk about here is based on Spiritism, from a scientific point of view — which almost completely ended with Kardec's death. So, let each person make, or not, the decision to study and reason.

I would like to say that this article is not for those who believe they already know everything and who prefer to follow what others say, but rather for those who seek to reason for themselves, based on scientifically produced knowledge.

Allan Kardec's studies

In the works of the dedicated scientist, obtained from the communications of the Spirits, passed through the method of double control — the generality of teachings, subjected to the sieve of reason — there are abundant assertions about the materiality of the spiritual world. It is not too much to assert that these were not ideas that came from his head., but quite the opposite: they were born from the observation of the Spirits themselves, thousands of them, by thousands of mediums, spread across the world. Many times, the Spirits themselves demonstrated the error of the hypotheses that Kardec considered.

The Spirits' Book gives the general principle, which is confirmed in the Spiritist Magazine and which is concluded in A Gênesis, after more than a decade of studies. We summarize:

1. A less evolved Spirit does not easily detach itself from the ideas of matter. Often, you don't even realize that the body has died. As, through thought, he is able to manipulate fluidic matter, he condenses, without even noticing it, his own creations, which, however, are ephemeral, that is, transient, and which last only as long as his thought is on them.
2. Together, kindred spirits create true scenarios, sometimes happier, sometimes truly infernal.
3. The scenarios, individual or collective, reflect the beliefs and atavisms of these Spirits, attached to material ideas. It is precisely for this reason, which is easy to see, that unhappy spirits, through time, transmitted ideas that reflected these ideas: hell, purgatory, nothingness, the deep valleys, the dark cave, etc. On the other hand, it is very easy to see that the happiest spirits convey ideas in a figurative sense, referring to the seventh heaven, the city of flowers, the spiritual feast, etc.
4. Unhappy Spirits externalize their moral pains and vices, but it is precisely because they are unable to attend to the latter that they suffer, as a “punishment”.

As far as the Doctrine has developed as a science, this is well established. After her, ideas of absolute materialism were born and strengthened in the world of Spirits, where even bathrooms can be used and soup can be eaten. A fantastic world was formed by spiritists and adepts who, little accustomed to study, allowed themselves to be dominated by fantastic ideas, narrated in mediumistic novels, the fault of which is neither the medium nor the Spirit, but rather those who did not judge such communications, did not question , as it should be – after all, we don’t go around taking anyone’s word for it, do we?

Ideas born from opinions

Today, this folklore is so established that many even ask themselves “where are the 58 spiritual colonies in Brazil”. There is already an established quantity. “Which spiritual colony do I go to?” is another frequently asked question…

We ask: why didn't the superior Spirits bring this truth to Kardec, who could very well explore it scientifically? The argument that “understanding at the time would not be possible” is completely false and cannot be sustained, because, in Kardec's time, cities, scientific and industrial development, intelligence, in short, all human scientific development were in its highest light. Why not then? If Kardec addressed all types of issues concerning the spiritual world, I repeat: why not? If this is such an important truth, since it would be directly linked to our near future, after death, why didn't the superior Spirits lead Spirits in the most diverse conditions to deal with this subject, through scientific exploration, as they did with all other subjects? ? Why did they lead those they did, in fact, to the opposite understanding, which leads to detachment from this materiality? Why?

Have the passionate supporters of the systems born of these novels never asked themselves these questions? Could it be that the absence of these ideas about spiritual colonies and others, in Kardec's scientific study, is precisely due to the fact that they do not reflect spiritual truth and are only transmitted by poorly developed Spirits or even by mystifying Spirits, who would be readily seen in error? , as happens in the Spiritist Magazine of July 1858 — The False Father Ambrósio?

16. ─ Why don't you support the imposture in our presence?

─ Because my language is a touchstone, with which you cannot be deceived.

Genesis, final work, bringing together more than 10 years of studies

In order not to leave out some of Kardec's very important conclusions, we will quote Genesis, in chap. XIV — The Fluids:

Spirits act on spiritual fluids, not manipulating them as men manipulate gases, but with the help of thought and will, which are for the Spirit what the hand is for man. By thought they impress this or that direction on the fluid; they agglomerate, combine or disperse them and form sets with a certain appearance, shape, color; they change their properties, as a chemist changes those of a gas or other bodies, by combining them according to certain laws. It is the great workshop or laboratory of the spiritual life.

Sometimes these transformations are the result of an intention, but often they are the product of an unconscious thought, because the Spirit just thinks about something for it to be done.

This is how, for example, a spirit appears to an incarnate spirit, endowed with spiritual vision, under the appearance he had when he was alive, at the time he met him, although he has already had several other incarnations. He presents himself with clothes, external signs, diseases, scars, amputated limbs, etc. who had; a beheaded one will present himself without his head. I do not say that they preserved such appearances; no, certainly, because, as a Spirit, he is neither lame nor one-armed, nor one-eyed nor decapitated. But his thought, referring to the time when it was like that, his perispirit instantly takes on this appearance, which also changes instantly. If he had been once black and once white, he will present himself as either black or white, according to which of the two incarnations he is evoked and where his thoughts go.

By an analogous effect, the thought of the Spirit fluidly creates the objects it was used to using. A miser will handle gold; a soldier will have his weapons and his uniform; a smoker, his pipe; a workman, his plow and his oxen; an old woman, her distaff.

These fluidic objects are as real for the Spirit as they would be in the material state for the incarnated man. But, because they are created by thought, their existence is as ephemeral as it is ((See about fluidic objects in the Spiritist Magazine, July 1859, page 184. Book of Mediums, 2nd part, chapter VIII. (Note by Allan Kardec .))).

It is also worth reading the article from the Spiritist Magazine, quoted by Kardec in the footnote. Read with attention. Question #22 and its answer sums it up:

22. ─ We understand that in the two cases mentioned by Mrs. R.., one of the spirits wanted to have a pipe and the other a tobacco box to impress the vision of a living person. I ask, however, if it had not managed to make her see, could the Spirit think that he had these objects, creating an illusion for himself?

─ No, if he has a certain superiority, because he will be perfectly aware of his condition. The same is not true of inferior spirits..

NOTE: This was, for example, the case of the queen of Oude, whose evocation appears in our issue of March 1858, who still thought she was covered in diamonds.

Conclusion

Far be it from us to deify Allan Kardec's personality, as if he were not subject to error. We just ask ourselves, once again: how is it that, in more than a decade of studies, where Kardec penetrated so many truths about the world of Spirits, he did not arrive at this truth, passionately defended by certain people? As, on the contrary, he was led, by the superior Spirits, to the understanding that the materiality of the spiritual world is linked to the ignorance of the Spirit and that, therefore, it is ephemeral, not being possible to consider, in this way, spiritual cities, erected and commanded by high spirits, made to to sustain materialistic ideas and delay your detachment, the cultivating, on the contrary? These are questions that cannot be answered by systems, but which are very clearly and peacefully answered by Spiritist science.

we know of all about the world of Spirits? No, far from it. But, from there to systematizing ideas that have not gone through the scientific method, it is a long (and crooked) step. We will not give it, as we prefer to stick with Erastus' advice, asserting that “It is better to reject ten truths than to admit a single lie, a single false theory“.

And with that, we are done with this subject, until it can return to the scientific field, if need be, to be continued.

O artigo presente, “Deus não se vinga”, foi extraído textualmente de Revista espírita — Jornal de estudos psicológicos — 1865 > Maio > Dissertações espíritas.

I – Preconceived ideas

We have told you many times to examine the communications that are given to you, subjecting them to the analysis of reason, and not to take without examination the inspirations that come to stir your spirit, under the influence of causes that are sometimes very difficult to verify by the incarnated, subjected to countless distractions.

The pure ideas that, so to speak, float in space (according to the Platonic idea), carried by the Spirits, cannot always lodge alone and isolated in the brain of your mediums. They often find the place occupied by preconceived ideas that flow with the jet of inspiration, which disturb and transform it unconsciously, it is true, but sometimes profoundly enough for the spiritual idea to be thus entirely denatured. .

Inspiration contains two elements: thought and the fluidic heat destined to warm the spirit of the medium, giving him what you call the verve of the composition. If inspiration finds the place occupied by a preconceived idea, from which the medium cannot or does not want to detach himself, our thought is left without an interpreter, and the fluidic heat is wasted in heating a thought that is not ours. How many times, in your selfish and passionate world, have we seen the heat and the idea! You disdain the idea, which your conscience should make you recognize, and you seize the heat for the benefit of your earthly passions, thus at times squandering the good of God for the benefit of evil. Thus, how many accounts will one day have to pay all lawyers in lost causes!

No doubt it would be desirable for good inspirations to always be able to dominate preconceived ideas, but then we would impede the free will of man's will, and the latter would thus escape the responsibility that belongs to him. But if we are only Humanity's auxiliary advisors, how many times do we have to congratulate ourselves when our idea, knocking at the door of a straight conscience, triumphs over the preconceived idea and modifies the conviction of the inspired! However, it should not be believed that our misused help does not betray a little the misuse that can be made of it. Sincere conviction finds accents that, starting from the heart, reach the heart; the simulated conviction may satisfy passionate convictions, vibrating in unison with the first, but it carries a particular chill, which leaves the conscience unsatisfied and denotes a doubtful origin.

Do you want to know where the two elements of mediumistic inspiration come from? The answer is easy: the idea comes from the extraterrestrial world, it is the Spirit's own inspiration. As for the fluidic heat of inspiration, we found it and took it from you; it is the quintessential part of the emanating vital fluid. Sometimes we take it from the inspired person, when he is endowed with a certain fluidic power (or mediumistic, as you say); most of the time we take him in his environment, in the emanation of benevolence with which he is more or less surrounded. This is why it can rightly be said that sympathy makes eloquent.

If you carefully reflect on these causes, you will find the explanation of many facts that at first cause admiration, but of which everyone has a certain intuition. The idea alone would not be enough for man if he were not given the strength to express it. Heat is to the idea what the perispirit is to the Spirit, what your body is to the soul. Without the body, the soul would be powerless to stir up matter; without heat, the idea would be powerless to move hearts.

The conclusion of this communication is that you must never abdicate your reason, in the examination of the inspirations that are submitted to you. The more acquired ideas the medium has, the more he is susceptible to preconceived ideas; he must also make a clean slate of his own thoughts, deposit the influences that agitate him and give his conscience the necessary abnegation for good communication.

II – God does not take revenge

The foregoing is just a preamble intended to serve as an introduction to other ideas. I have spoken of preconceived ideas, but there are others besides those which come from the inclinations of the inspired; there are those that are the result of an erroneous instruction, of an interpretation believed over a more or less long time, which had their raison d'être at a time when human reason was insufficiently developed and which, passed into a chronic state, cannot be modified unless by heroic efforts, especially when they have the authority of religious teaching and reserved books. One such idea is this: God takes revenge. That a man, wounded in his pride, in his person or in his interests, takes revenge, this is conceivable. This revenge, although culpable, is within the limits of human imperfections, but a father who takes revenge on his children raises general indignation, because everyone feels that a father, with the task of forming his children, can redirect them in their mistakes. and correct his defects by all the means at his disposal, but that revenge is forbidden to him, under pain of becoming a stranger to all the rights of fatherhood.

Under the name of public revenge, the Society that is disappearing took revenge on the culprits; the punishment inflicted, often cruel, was the revenge she took on the wicked man. She had not the slightest concern for this man's rehabilitation and left it up to God to punish or forgive him. It was enough for him to strike with terror, which he thought salutary, the future culprits. The Society they came from no longer thinks like that; if she still does not act with a view to amending the culprit, she at least understands what hateful revenge contains in itself; safeguarding the Society against the attacks of a criminal is enough for him, aided by the fear of a miscarriage of justice. Capital punishment will soon disappear from your codes.

If today Society feels too great before a guilty party to let itself go into anger and take revenge on him, how do you want God, sharing your weaknesses, to become irascible and strike out of revenge a sinner called to repentance ? Believing in God's wrath is a pride of Humanity, which imagines having a great weight in the divine scales. If the plant in your garden does badly, if it goes astray, will you get angry and take revenge on it? No; you will straighten it out if you can, you will give it support, you will force its bad tendencies by obstacles, if necessary you will transplant it, but you will not take revenge. So does God.

God take revenge, what a blasphemy! What a diminution of divine greatness! What ignorance of the infinite distance that separates creation from its creature! What forgetfulness of his goodness and justice!

God would come, in an existence in which you have no memory of your past mistakes, to make you pay dearly for the faults you may have committed in an era erased in your being! No no! God doesn't act like that. It checks the impulse of a disastrous passion, it corrects innate pride by a forced humility, it straightens out the selfishness of the past by the urgency of a present need that leads to the desire for the existence of a feeling that man has neither known nor experienced. As a father, he corrects, but also as a father, God does not take revenge.

Beware of these preconceived ideas of heavenly vengeance, scattered remnants of an ancient error. Beware of those fatalistic tendencies, whose door is open to your new doctrines, and which would lead you directly to eastern quietism. Man's share of freedom is no longer large enough to dwarf it further by erroneous beliefs. The more you feel your freedom, the greater your responsibility will undoubtedly be, and the more the efforts of your will will lead you forward, on the path of progress.

Easter

Look at spiritist centers: they are emptier every day. I myself could cite here, now, at least a dozen spiritist centers that are increasingly empty, struggling to keep their doors open, and you certainly know others like that. Those who are fuller, for the most part, tend to mysticism, which appeals to curiosity.

Every time a mother who lost a child comes in, looking for consolation, and receives a wrong answer, an alleged generic psychographics or even hears the thought that he went through what he went through to be rescuing past debts; every time a person hears that their family conflicts must be endured with resignation, as it is a matter of collective rescue; every time a person hears that if they don't go to the center they won't get better; each time, finally, that the MEB reinforces to the general public the very erroneous idea that the people who died in a disaster were “Nazi soldiers in their previous life, who burned Jews”, the MEB loses, to discredit, people who could be brought back to faith and hope through reason.

Não só: o MEB também perde ao tratar da caridade pelo viés puramente material. Entrega-se uma sacola de mantimentos, muitas vezes sob uma linda faixa onde lê-se “Distribuição dos Pobres”, ou algo assim, e diz-se “adeus, até o próximo mês”. Basta que essa pessoa encontre uma distribuição de alimentos mais próxima ao seu lar, e ela prontamente deixa de “visitar” o centro espírita. O espírita perde valiosas oportunidades de acolher uma pessoa e realmente consolá-la, because you don't know how to do it, because he does not really know Spiritism.

In no way do I accuse anyone of acting in this way on purpose. No. Most of the time, the action is done in the most good will, believing that one is doing good. However, if of our ancestors we could say that the lack of knowledge was due to inability, even, to access knowledge, today we can no longer apologize for this, since all of Kardec's work is about two clicks away from our reach.

Kardec, in the Spiritist Magazine of 1864, expresses himself (emphasis mine):

There is no spiritist center where you have not encountered a more or less large number of these pioneers of the work, these land clearers, these indefatigable fighters who, supported by a sincere and enlightened faith, by the conscience of fulfilling a duty, do not lose heart in the face of any difficulty, considering their devotion as a debt of recognition for the moral benefits they received from Spiritism. Isn't it fair that the names of those, of which the Doctrine is honored, are lost to our descendants and that one day they will be able to inscribe them in the spiritist pantheon?

Unfortunately, at their side, sometimes, are the terrible children of the cause, the impatient ones who, not calculating the importance of their words and their actions, they can compromise it; those who, out of unreflected zeal, untimely and premature ideas, unwittingly furnish our adversaries with weapons. Then come those who, not taking from Spiritism but the surface, without being touched in the heart, give, by your own example, an false opinion of its results and of its moral tendencies.

There is, without contradiction, the biggest stumbling block that the sincere propagators of the Doctrine encounter, because they often see the work they painstakingly outlined undone by those who should support them. It is a verified fact that Spiritism is more hindered by those who misunderstand it than by those who do not understand it at all, and even by its declared enemies.; and it should be noted that those who misunderstand him generally pretend to understand him better than others; It is not rare to see novices claim, after a few months, to be superior to those who have gained for them the experience acquired by serious studies. This pretense, which betrays pride, is itself a proof of ignorance of the true principles of the Doctrine.

KARDEC, Allan. Spiritism is a Positive Science. Spiritist Magazine - Journal of Psychological Studies, Paris, v. 7, no. 11, Nov. 1864. Available at: https://kardecpedia.com.br/pt/roteiro-de-estudos/898/revista-espirita-jornal-de-estudos-psicologicos-1864/5679/novembro/o-espiritismo-e-uma-ciencia-positiva. Accessed on: 28 Apr. 2023.

In the Spiritist Journey of 1862, he expressed the following (emphasis mine):

It is necessary to know that serious Spiritism becomes the patron, with joy and haste, of all work carried out with criteria, whatever the country from which it comes, but that, equally, repudiates all eccentric publications. All spiritists who, from the heart, are vigilant so that the doctrine is not compromised, must, therefore, without hesitation, denounce them, all the more so because, if some of them are products of good faith, others are the work of Spiritism's enemies, who aim to discredit it and be able to motivate accusations against it. This is why, I repeat, it is necessary that we know how to distinguish what is accepted spiritist doctrine from what it repudiates.

KARDEC, Allan. Spiritist Journey in 1862. Translated by Wallace Leal V. Rodrigues. 4. ed. São Paulo: EDICEL, 2010.

Let's be careful, however, not to spend time in unnecessary clashes and to get stuck attacking certain figures, which would be a mistake, as we cannot judge their intentions. We must, rather, act when opportune. Clarify, whenever we can, about a wrong idea; warn of a principle that goes against the doctrine; but, above all, seeking for ourselves the fundamental knowledge, built up over the years, that allows us to do our part, in the most correct and complete way possible, that is, so that, slowly, the error born of opinion and misunderstanding gives way to what the Doctrine provides us. If, in this process, we find individuals or groups that decidedly resist knowledge, let's leave them to their fate, because time, the infallible time, will take care of clarifying them. Wrong ideas isolated and will wither when the majority opinion is supported by facts and knowledge.

“Não deem o que é sagrado aos cães, nem atirem suas pérolas aos porcos; caso contrário, estes as pisarão e, aqueles, voltando-se contra vocês, os despedaçarão”. O espírita active, by not studying, throws pearls before swine.

To the spiritist beginner, a colleague said:

– Comece pelas obras do Kardec. Depois Chico Xavier com André Luiz! Os livros do Luiz Sérgio também possuem grandes informações do mundo espiritual.

To which I reply:

– If the “start with Kardec” is carried out with a serious study, for years on end, including the Spiritist Magazine, great, because that way the individual will be able to understand and identify the errors brought in isolated communications, to the point of, for example, understand that Vale dos Suicidas, Umbral and Nosso Lar are nothing more than an illusion or a creation of disturbed spirits. You will also be able to verify that, despite many successes, André Luiz's work has errors, and that the book Brasil, Coração do Mundo was dictated by one or more Spirits with the clear intention of causing damage to the Doctrine.

As it is very difficult for the spiritist neophyte to take this path full of studies, I, today, completely abstain from indicating anything outside the “codification”, preferring to recommend that they NOT be read, unless after the mentioned process.

The Doctrine has suffered a lot due to the lack of commitment and care of those who claim to profess it, so that, today, something that used to be a science, easy to be understood by those of good will, has become a jewel covered with innumerable layers of coal and rocks, represented by mysticism and errors of opinion, which need to be removed for a mere acceptance to dedicate oneself to studying it.

Sorry, but that's it. We had a dilapidated piece of jewelry, but due to lack of care and commitment, we chose to cover it up again, to the point where its shine is almost no longer visible.

The dear colleague replies:

– I understand your opinion, but I have studied these works a lot and what I see is that one work proves the veracity of others! But I know that there is a legion of inferior spirits influencing and trying to put an end to religion! When I say Kardec, I mean the Pentateuch!

To which I reply:

– Be careful, because the agreement of the Spirits is not the only factor to build the Doctrine. Many Spirits can start to share the same wrong idea, when they are still in the range of attachment to matter. In addition, we have the problem of ideas gradually fixed in the Spiritist milieu and in mediums, who begin to translate the Spirit's ideas according to their own.

We are not talking about religion either, but about spiritist science. Therefore, the need for care, which is not part of my opinion, but from the facts exhaustively demonstrated by Kardec.

Spiritist Magazine, dear friend: there is an understanding of the formation of the Doctrine, of the steps taken by Kardec, of his observations on the psychology of the Spirits... few dozens or hundreds were usable.

This science is very serious, as it holds the key to the moral advancement of humanity. Currently, this key is quite rusty, due to carelessness.

And I prove this point to you, in Kardec. Tonight we will study Humboldt's evocation of the Spirit, presented in the RE of June 1859. At one point we have the following:

39. ─ Will Geology find one day the material traces of man's existence on Earth before the Adamic period?

─ Geology, no; common sense, yes.

This Spirit, who was an explorer, a scientist, did not yet have information that human fossils dating back millions of years existed. This is because the Spirit does not gain wisdom and knowledge not previously acquired, simply by disincarnating. Thus, if his words were taken as a rule, we would be, today, denying the existence of these fossils.

And that Spirit was quite enlightened, humble and at peace with himself. Imagine if he were in a state of disarray, attached to certain imperfections and atavisms. Imagine the kind of idea and illusion he could say. Imagine, finally, by means of what words he would do it.

Spiritism cannot be built without a rational investigation methodology. This is the problem we have always warned about, remembering what Kardec demonstrated in practice.

---

Kardec did not imagine, did not assume, did not presuppose, did not seek opinions on how the Spirits acted and the care that would be necessary in communicating with them. No: he learned in practice, and left this learning recorded for all who want to learn, in the Spiritist Magazine, from 1858 to 1869.

Kardec did not even assume the existence of spirits after the death of the body. It was the investigation of the facts, which he was reluctant to undertake, that led him to this conclusion. How, then, to probe something that cannot be seen or heard directly? Through the methodology. It was through careful investigation that Kardec found that reincarnation, the idea of which he was reluctant to accept, was a fundamental principle, and it was through the same investigation that he found that the Spirit that leaves matter does not gain wisdom and knowledge that it did not possess. I repeat: found.

found, in the same way, that spirits can lie, they can talk about what they think they know, without really knowing it, they can talk about their illusions that disturb them, they can talk about what they really know, however limited it may be, and they can talk, when they are really superior, of superior wisdom, which is attested by agreement, logic and reason.

The Spiritist Movement is collapsing and, in this process, causing great obstacles to the propagation of Spiritism, precisely for not observing this more than fundamental point of spiritist psychology! It is an entire building built on pillars supported by clay, which, as it cracks and sinks, compromises the soil below.

Each one has the freedom, guaranteed by God, to believe and conclude according to the reason that suits him, or even according to the attachments he chooses to cultivate. However, by sharing wrong information about something so serious, he becomes responsible for the effect of his actions, especially when not knowing is due to a resistance to studying and finding himself wrong.

It is past time to change this stagnant, petty and selfish mindset. Do we want to do good? So, if we have, within our reach, the opportunity to know, let us know, because, if we can apologize, before our own conscience, for producing evil by impossibility of access to knowledge, we can no longer do the same when that knowledge is constantly presented in our path and, many times out of vanity and pride, we choose not knowing, to continue speaking based on our own opinions.

Received psychography:

Help! I need help! Darkness consumes me. I took my own life and now I feel persecuted by those who accuse me of being a sinner. My neck hurts a lot and my mind can't get out of that fateful scene, when I jumped off the stool, in the middle of the garden, with a rope around my neck. I suffer a lot! I feel really short of breath now... I'm at the bottom of the abyss! Will nothing stop this pain? I suffer in hell. Help, help...

Faced with this, the listeners soon associated the Spirit's speech with the idea of the Valley of the Suicides and went out to tell, everywhere, about this terrible communication from a Spirit who came to confirm this sad destiny for those who take their own lives. The leaders of the group put the name of this Spirit in prayers, hoping that they might be able to help him in some way.

---

The same communication, in another spiritist group, gives rise to the following:

We made the decision to evoke this Spirit, in order to clarify ourselves about his state and, who knows, help him in some understanding. For this, we use Kardec's method, based on the knowledge drawn from the Spiritist Doctrine.

Evocation:

Q. To the guiding Spirit of the group: would it be useful to evoke the Spirit of Dimas, who communicated with us on that day?

A. Yes, he will be able to offer a good learning opportunity, which will also be beneficial for him.

[To the Spirit of Dimas]

Q: We would like to understand your situation a little better, if you can describe it.

A: I suffer, I suffer a lot… Hell is all around me… I lack air…

Q: Could you tell us why you are in this situation?

A: I am punished for the sin of taking my own life.

P: You say you suffer pain, but how can you, if you no longer have the body?

A: I can't say, I just know that I feel the suffering come from the bottom of my soul.

Q: Do you regret what you did?

A: A lot, all the time! It's incessant suffering... My children accuse me and deplore the tragedy I imposed on them.

Q: Could you explain why this tragic ending was imposed?

A: I suffered in life, I suffered for having betrayed my family's trust. Shame overwhelmed my mind and I could no longer live with it.

P: And did you feel any relief after the act?

A: No, everything increased, it increased a lot! The vexatious scenes haunt me, and now this hell that tears me apart without ceasing…

Q: Have you already reflected on the reason for your mistake first, the one that causes you reasons for embarrassment?

A: No… Wait… I was very impulsive. I didn't know how to control my material impulses and I threw myself into the arms of another... I destroyed my home! Oh! I do not want to talk about this anymore.

Q: From your position, can you better assess our intentions?

A: A little. Your Spirit Guide assists me. I perceive that you are not idle curiosity and that you are benevolent.

Q: Maybe you think a little too highly of us. In any case, it is not our intention to judge you, as we have our own mistakes to regret.

A: Yes, I understand that. I feel more comfortable.

Q: We asked about your reflection on the error that haunts you. Forgive us for touching on this point, but did you do it willingly, that is, on purpose?

A: No… Not exactly. I was weak. I didn't reflect and let myself be carried away by the pleasures of the matter. Oh, what a shame!

P: You didn't do it on purpose. If you had more control and more knowledge, do you think you would have withstood that mistake and then the fateful mistake?

A: Most likely, but it's hard to say what I haven't accomplished.

Q: We want to say that, deep down, it seems to us that you made both mistakes for lack of greater knowledge and progress, and not for harm.

A: Yes. My last life was very focused on the material aspect, which was my only concern. I didn't dedicate myself to any spiritual development, nor did I know about this Spiritism they deal with... I didn't mean to do any harm, I was just ignorant.

Q: So you don't think that this suffering is self-created, that you pursue yourself out of remorse.

A: Yes, it is possible…

Q: You said you regret it, didn't you?

A: Yes, I wish I hadn't taken the actions I did, but I lacked the strength...

Q: We are sure that, with the help of the good Spirits, you will be able to find new strength and a new understanding to, in the future, choose a new life, where you will be able to dedicate yourself to working on what led you to the error. God is not vengeful, and punishment is simply a reflection of our own actions.

A: I begin to notice something new. Hope, maybe.

Q: Do you see any changes in your status?

A: It's still too early to say, but I feel something different. With the help of your Spirit Guide, I understand a little better what you told me.

Q: We are very happy to be able to share what comforts us and leads us back to good. Just tell us one more thing: that image described at the beginning, when you said it was at the bottom of the abyss, in hell… Did you mean a real landscape?

A: Not at all. I used figurative language, although the description of hell, for me, was very authentic to what I live. I realize now that it's all an effect of my moral situation.

Q: So it wasn't a material situation.

A: Your Spirit Guide assists me. Not at all, that is, it was not a material situation like the one you imagine, but, given that the Spirit materializes what it thinks, through the Universal Cosmic Fluid, it can shape disturbing realities, as long as it believes in them.

Q: We no longer wish to pester you with our questions.

A: Far from it. They helped me a lot and, who knows, they may have learned a little from my unfortunate story. Pray for me as my correction path has just begun.

Q: You will be in our prayers. Recognize in us sincere friends who are on the same evolutionary path, trying, getting it right and making mistakes. The important thing is to keep going.

---

Dear reader: the two situations are hypothetical and were only created to demonstrate the ways of acting of each group, the first being a group that is guided by what the Spiritist Movement has said, and the second a group very well penetrated by the study of the Spiritist Doctrine, on the works of Kardec.

Which group did good most deeply? Where was there a real learning situation for both sides? Could it be that the medium who served this communication ended up feeling sick, as they say, or, for serving the good, ended up like all the mediums that Kardec used — only, perhaps, fatigued by physical exercise? Should we take phrases out of context or lacking knowledge as rules? Have you ever seen that Kardec talked to the Spirits as if he were talking to any person, without ceremonies, without rituals, without far-fetched prayers, with words adorned with a love that is not even understood? Why do we treat spirits as if we were mute? Why don't we talk to them? Why, finally, do we not study when we are involved in a science as profound as Spiritism?

To studies. Good awaits!

So, my friend, how is this resistance going? Yes, the same one, from diving on Kardec. We won't lie: it's not easy. But who said learning is easy? It takes time and effort, yes. Oh, lack of time? Is it really missing? And that time you must be spending watching videos on Facebook or Instagram? No, by no means are we saying that relaxing with an “empty” mind is not important, especially after a long day at work… But could it not be possible to fit in a reading before bed? Half an hour, whatever, helps a lot. Oh, you learn better by listening? Solved: Today, apps like Google Books and Amazon Alexa do instant voice reading for you.

Não, de forma alguma nos colocamos na condição do aluno exemplar. Longe disso. Tem gente que está muito mais à frente, muito mais envolvida, muito mais dedicada. Mas cada um faz o que pode. A questão é que o “não posso”, muitas vezes, simplesmente dá lugar à ocupação inútil do tempo… E você já conhece aquele ditado: “mente vazia é oficina do diabo”. Não do diabo, propriamente, mas vai saber o tipo de companhia que nos rodeia quando nossa mente está apenas mergulhada nessa materialidade do dia-a-dia…

Could it be that, deep down, what exists is not a resistance? Analyze yourself—you don't have to tell anyone. Could it be that what exists is not an accommodation, because it is easier to believe in the little that is known — in the lights themselves, Kardec would say — or in what they tell you? Well, here's some bad news: Creation is based on autonomy, and there's only one being in the universal space capable of making you progress — and it's not God: it's yourself. Progress, however, is made of two components: intelligence and morale. For the Spirit to progress in morals, it is necessary to have intelligence — not that intelligence of an Einstein, but the intelligence that reasons, based on knowledge. And behold, the Spiritist Doctrine, formed by the scientific study of Kardec (yes, scientific) brought us an incredibly deep and transformative knowledge.

Yes, I know: reading novels and stories about fantastic places is very enjoyable and activates the imagination. But could it be that the absence of Kardec's studies, preferring novels, is not also due to resistance on his part, linked, who knows, to a little bit of pride in imagining that he holds the truth — especially when this "truth" was studied for decades on end?

Yeah, I know it too: it sucks to be wrong. No one likes to find themselves in error. But hey, that's the way it is: evolution is based on trial and error, or success. “To err is human”. The problem is getting attached to the mistake. And, another bad news: when studying Kardec, yes, we will see that we are, many times, attached to a series of flagrant errors. Yes, it's annoying to see that we spend long decades learning Spiritism the wrong way, but, well, who doesn't? Furthermore, it is very unlikely that we will err by will. Often, the very force of circumstances leads us to this: we grow up in the environment, which also learned the wrong way. What we had within our reach was the product of that culture. Okay, it happens.

No, the purpose of Spiritism is not mediumship, especially that mediumship that only serves as a telephone waiting for a call, nor is it to analyze other people's lives to identify whether someone is going through such difficulty because they have, as many assume, " kicked dog” in past life. No.

So, coming to this point, I again ask: what about this resistance? Why this resistance? The superior spirits themselves — yes, I am also sorry to say this, but we are right there at the end of the line, right on the first step of the conscious evolutionary scale — they themselves dedicate a very great effort, out of disinterested charity, out of moral duty, to help us. to understand. And the codification it's there for that. But—jeez, another bad news! — it is not enough to read The Spirits' Book as a sacred code, or to open The Gospel According to Spiritism at random, following the communications of the Spirits as a plank of salvation, without reasoning. No, I'm sorry to say. Spiritism is science and, as a science, it is progressive.

– Quer dizer que os Espíritos não deram algo pronto para seguirmos?

No, not at all, never. And this is very well demonstrated in that publication that you have certainly heard of, but still resist studying: the Spiritist Magazine. So it is. This monthly publication, from 1858 to 1869, was prepared by Kardec with a very wise purpose: after The Spirits' Book, he needed a way to disseminate knowledge, at the same time that he could establish correspondence with people from all over, receiving Thus, from everywhere, the confirmations or denials of communications given separately by the Spirits. The Spiritist Magazine was Kardec's laboratory, where we can understand very well the formation of the Spiritist Doctrine, culminating, finally, in his two final works — O Céu e o Inferno and A Gênese.

Then again, why the resistance to studying it? Yes, I already said it: I know it's not easy, especially if it's alone, but today we have the facility of instant communication over the Internet. Is it really that impossible to find a little time a week for group study? Reflects. But I'm already advancing: there is no teacher of Spiritism. Everyone is free to draw rational conclusions about what they know, without, however, giving final words about what is not established. This would be nothing more than opinion, and opinion is not science, nor does it build anything other than religious errors, in the sense here addressed.

But is this resistance fear? Afraid of seeing yourself in error? Afraid of realizing you've said the wrong things to other people? Afraid, perhaps, of noticing that he acted wrongly and alienated people from the Doctrine, for expressing wrong things? Perhaps? Well, fear of being caught in error is attachment, and it's a protective cover for something much deeper: pride. We've said it before: everyone makes mistakes. For our part, you have no idea how much we've made mistakes! But, for our part, we can say: how good it is to realize the error in time, recognize it and, who knows, resume contact with these people, saying: “I was wrong, and everything or almost everything I told you about Spiritism was false. See, this is reality.”

On the path of evolution, there will always be time. It will never be late. But attachment makes us live longer away from happiness. Were we taught that we are here to pay debts, as if the incarnation were a punishment? Well, if Spiritism not only says, but demonstrates the opposite, great! We were taught about a fully material life in the spirit world, but does Spiritism prove this to be an illusion of the attached Spirit? Well then, I don't want to develop that attachment! We were taught that we cannot evoke, but only wait for communication from the Spirits, which we take for the truth, but does Spiritism demonstrate that this is not how it works? Good, then let's fix it and get us on track again. We were taught that Spiritism is only practiced at the center, but does Kardec demonstrate a totally opposite reality — safeguarding the need for seriousness, knowledge and purpose for this? Well, let's pursue this reality.

We can say of ourselves: we are not afraid to prove our ignorance. In fact, what has unfolded in front of us about Spiritism, for us, who can hardly call ourselves diligent students, is wonderful, it is exciting, it removes the supernatural, it overthrows mysticism and it shows that Spiritism has a depth never before understood .

Let's study? We are here to help with whatever we can! Want tips? Want to study with us? Do you want to create a channel for questions and debates about what each group studies? Want suggestions on how and where to start? We're here. We are far from having the ideal model that can be applied to any situation, but we have already gone through some learning in these almost two years of studies. Count on us.

The study of the Spiritist Magazine, right in the first year, deconstructs many errors inserted in the Spiritist milieu, the most serious and present of which is the habit of blindly guiding us by the opinions of isolated Spirits, but it also shows us many previously unknown truths, in addition to leave with many doubts about other things, doubts that will only be answered with the continued study of this work. Therefore, the recommendation that nobody put yourself in the position of having the final word, or jumping to conclusions. Conjecturing, based on prior knowledge, is not prohibited. Reaching different conclusions is also not prohibited. What matters is to seek the joint construction of understanding, in cooperation, not in dispute. The important thing is that the only way to get to know Spiritism is this: studying Kardec, preferably in possession of knowledge of the scientific context in which the Spiritist Doctrine was developed (see Recommended Works).

Have you ever stopped to reflect on missed opportunities? In everyday life, we tend to forget that we are not forgotten, and that there is a good Spirit often inspiring us. How many times has he not taken you in contact with important studies, and how many times has he not passed up this opportunity? We say this on our own behalf.

So, enough resistance, enough blaming what is external, and shall we study?

---

Ps: it doesn't hurt to say that, in the illustration on the cover, the little devil is our own attachment, which leads us to evil, and not just any external figure. In the same way that we choose, by our own will, not to listen to the good advice of the superior Spirits, we choose to listen or not to listen to the bad advice of the imperfect Spirits who love us because of our attachments.