Charity: term so used everywhere, but still so misunderstood. What would be true Charity, according to Spiritism?

For us, spiritualists, it appears everywhere, in all literature. Kardec made it the necessary basis for any and all happiness, saying: “outside of charity there is no salvation”. The statement, of course, was born from a certain opposition to religious dogmatism, which tried to proclaim that salvation was in each sect, in an exclusivist and even selfish way, but it is still true, because, without charity, there is no love for others. .

However, the term charity has now taken on the connotation of welfarism, almost exclusively, becoming synonymous with material donation. But, so that we can really understand it within the spiritist context, we need to go back to the context of Allan Kardec, in France in the mid-1850s:

It is important to highlight that the term charity used by Kardec, for Rational Spiritualism, at that time (diverging from the current definition of the term, which is close to assistanceism), represented act from duty, that is, freely, consciously, intentionally, independently of punishments and rewards, with a full understanding of the moral law. Charity is a principle that guides the integral action of the being, and not a complementary activity, as if it were an accessory behavior. […].

Paulo Henrique de Figueiredo – The Legacy of Allan Kardec

We thus see that charity, properly understood, must constitute the to be, the way of proceeding, and not just consisting of isolated actions that, often, speak more to the need to be seen as a “charitable person”, a situation in which there is no real charity, but only ego and vanity. More than that, charity is not limited to material donations. In fact, I would say, it is, most of the time, opposite to material donation, since whoever donates materially, be it money, food, things, often does so as a form of relief of conscience.

The dear reader, forgive me, because the intention really is not judge anyone on their actions. Christ himself exemplified, in the “parable of the widow's mite”, that the real intention, or, if you like, faith, is the one who speaks the loudest. Many people donate money or other resources wanting to really doing good and, of course, that counts a lot. But how many times do we limit ourselves to making a material donation, without even reflecting on what we are doing and on the real situation of that person who asks us, in a [misleading] act, almost always, of releasing us from going beyond, or just to feel good?

Let's think: how many people use donations to, by reselling resources, obtain money to obtain drugs? How many people, having easy resources at their disposal, throw themselves into the worst vices and profligacy, digging deeper and deeper into the very hole in which they are sinking? Is giving to these people on a regular basis really helping their situations? Could it really be that if the rich simply gave away their fortunes, human misery would end?

By no means do I say that we should not donate material resources; but let us think further, analyzing each situation and seeking to be fraternal with the brother who seeks us, really caring about that person's situation. Often, a simple question like “why are you on the street, brother? What is going on?” can pave the way for a much more fruitful relationship that, let’s not forget, benefits both sides.

The individual who really wants to do good does not do charity once a month or a week: he It's kind, all the time. AND be charitable it consists in putting the other ahead of our own wants and needs. How many times, people going through the most difficult moments of their lives, find the strength to do charity by giving a smile to those who cry even more? My grandmother, for example, going through a serious and painful illness, found the strength to be sweet and affable, smiling at all who came to visit her in her last days of her last incarnation. Is this not a kind of charity – perhaps one of the greatest there is?

When we think, therefore, about charity, we must necessarily think about one thing: going further. If we donate something material, let this be just the door to creating a bond and an opening to deepen the relationship with the brother who may be in great suffering. But, above all, let us not forget that the greatest charity we can do to others is to bring them love, faith and consolation, especially through the example of someone who lives what they say and not just as someone who throws words to the wind.

It is, therefore, a kind of charity towards humanity that we strive for our own moral advancement, seeking to change ourselves in the light of what consoles us and, in our case, dedicatedly studying Spiritism, a doctrine that, many times in life, saved us from bad choices or led us to better paths. Let us learn to spread it without shocking, that is, without starting conversations talking about reincarnation and obsession, but, rather, presenting the very comforting philosophy found in this Doctrine.

We will then go out the gate and find people everywhere needing, desperately, for something that comforts them, that helps them get the thought of giving up from their heads, that helps them go through life's trials with unshakable faith and with firm resolve. They are almost always difficult people, due to the moment of crisis who live, and wouldn't it be greater charity to make an effort to help her, in a persistent and fraternal way, even knowing that, many times, we will experience difficulties in this initially difficult contact?

Believe me, brothers: we do charity much bigger leaving behind our imperfections and spreading consolations and knowledge that can change, forever, the direction of a Spirit, than just donating a “thing”, which he will use and discard, while we turn our backs and go on with our lives, without the desire to go beyond. After all, what's the point of donating a bag of rice to someone who asks at the gate when we're not charitable, even with our own family members or our subordinates at work?

I close by leaving the message of “A Protecting Spirit”, presented in chapter XIII of The Gospel According to Spiritism:

My friends, I have heard many among you say: How can I give charity, when I often do not even have the necessary?

Friends, in a thousand ways charity is done. You can do it by thoughts, by words and by actions. By thoughts, praying for the abandoned poor, who died without even being able to see the light. A prayer made from the heart relieves them. In words, giving your everyday companions some good advice, saying to those who despair, privations soured their spirits and led them to blaspheme the name of the Most High: “I was as you are; I suffered, I felt miserable, but I believed in Spiritism and, you see, now I am happy.” To the old people who tell you: “It's useless; I am at the end of my journey; I will die as I have lived”, say: “God deals equally with us all; remember the workers of the last hour.” To children already addicted to the company they have surrounded themselves with and who are going around the world, ready to succumb to evil temptations, say: “God sees you, my dear little ones”, and do not get tired of repeating these gentle words to them. They will eventually germinate in their childish intelligences and, instead of being vagabonds, you will make them men. This too is charity.

Others among you say, “Why! we are so numerous on earth that God cannot see us all.” Listen well, my friends: when you are on the top of the mountain, do you not look at the billions of grains of sand that cover it? Well then, in the same way God sees you. He lets you use your free will, as you let those grains of sand move with the wind that disperses them. Only God, in his infinite mercy, has placed in the depths of your hearts a watchful sentinel, which is called conscience. Listen to her, she will give you only good advice. Sometimes you manage to numb it by opposing the spirit of evil. She then shuts up. But rest assured that the poor banished woman will make herself heard as soon as you let her perceive the shadow of remorse. Listen to her, question her and you will often find yourself comforted by the advice you have received from her.

My friends, to each new regiment the general gives a standard. I give you this maxim of Christ as a motto: “Love one another.” Observe this precept, gather around this banner and you will have happiness and consolation. – A protective spirit. (Lyon, 1860.)

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

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

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

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

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

It is with immense satisfaction, after the much-needed help of friendly spirituality, that we begin our first steps in this group. We hope, with the beginning of studies on the Spiritist Magazine, to better understand how master Allan Kardec acted and, with that and with the extension of studies that these themes will give, we will prepare ourselves more for the new paths that will eventually be opened to us. , in this endeavor of proposing to the methodological study of Spiritism, recovering Kardec's steps.

We ask Jesus to not only pour out blessings on us, but to act very firmly, so that we do not allow ourselves to distance ourselves from the greater purposes, governed by disinterested charity and by all the principles he taught us, from the manger to the cross.

We ask those who feel attracted by our proposal not to hesitate to contact us for any assistance we can give regarding the replication of this group in other parts and by other people, equally interested and committed to the greater purposes of Spiritism, which is the enlightenment of humanity.

A huge fraternal hug,

Paul