THE CRITICISM OF MEDIUM WORK

Paulo Degering R Jr
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A good medium must always be ready to criticize his work, since it does not belong to him, never being hurt or humiliated when any idea comes from an imperfect spirit and cannot be accepted as doctrinal.

This criticism and judgment, when it comes to a good medium, should not and need not extend to the medium itself. However, if in the mediumistic group there is an unvigilant individual, almost always moved by habits of vanity and pride, which often promote obsession and fascination, it should be advised in particular, firmly, but with benevolence. If reason speaks louder to you, you will understand and seek to change your picture; if not, he will often walk away. "In this case, whatever faculties he has, his departure is not to be missed.”, Kardec would say [RE, July 1858]


The role of the medium is to transmit the content, including those of inferior spirits, and the role of a good spiritist should be to judge, based on study and reason, mediumistic communications and even learn from those that come from inferior spirits, not for accepting them blindly, but for understanding the ideas, the difficulties, the illusions, the reflections on the previous life, etc. And that, dear reader, also applies to dear Chico Xavier, Divaldo, Sueli Caldas and all mediums, because none has the divine grace to be "armored” against imperfect spirits — quite the contrary, as I believe it is clear from the very purpose of mediumship.


An absurd distortion was created, not only in the Spiritist Movement, but also in the entire spiritualist movement, with mediumistic works, since this principle was forgotten and Mediums began to be treated as infallible oracles. It is important to remember that this idea was precisely the one inculcated by Roustaing, the greatest enemy of Spiritism and that, unfortunately, permeated and dominated the Spiritist Movement since its arrival in Brazilian lands, before 1900, having found wide support for dissemination in the FEB, self-titled organ maximum representation of Spiritism in Brazil (contrary to what Kardec himself recommended and planned to start, if he had not died so soon, as presented in Transitory Constitution of Spiritism — RE — December 1869).


Mr. Roustaing, one of the “Judas of Spiritism”, was not a medium. However, through a good medium, Mrs. Emilie Collignon, who even communicated with Kardec, began to obtain communications attributed to the four evangelists, who came to say that Roustaing would be the new prophet, producing what became known as The Four Gospels, which until today negatively influence, with different concepts, the Spiritist Movement in Brazil, mainly.


All that I'm pointing out was precisely what Kardec pointed out to Roustaing. The medium herself even stated to Kardec that she did not agree with those communications, but whenever she was with Roustaing, they were obtained. After Kardec called Roustaing's attention to the obsession he was a victim of, trying to do him good, he rebelled, out of vanity and pride... And then the damage was done.


After the death of Prof. Rivail (Kardec), a rich (very rich) follower of Roustaing, Jean Guérin, approached Leymarie, the “continuer” of Spiritism who, for lesser interests, sold himself and, among so many crimes against Spiritism, began to broadcast , in Revista Espírita, content from this ideology, even if contrary to the Doctrine. This provoked revolt in Kardec's true followers, among them Berthe Fropo, close friend of the couple, Camille Flamarion, Leon Denis and Gabriel Delanne. Fropo even published:

I appeal to all spiritists, my brothers. Can this man [Leymarie] remain in the direction of spiritualism? since he is no longer a spiritist? He, who has no belief, who has only interests, who has renounced the doctrine he was supposed to defend and protect, has debased it in himself by preferring another. Now he wants to make the doctrine enter the theological phase, to establish it as a religion, and to make our beautiful philosophy be lowered through congresses, ceremonies and, later, by dogmas, and all this for the love of money, to please the ideas. of Mr. Guérin, the millionaire. He became a Roustangist, advocated subversive ideas about the nature of Jesus and, currently, puts to study even the non-existence of Christ.

In the name of our revered master, we cannot leave our doctrine of life in the hands of a man without belief, without conviction, and who has disowned it. I beg all spiritists who have shares in the Anonymous Society founded by Mrs. Allan Kardec to meet in a general meeting; they have the right as shareholders. If they are sincere spiritists, honorable people, great hearts who desire the happiness of all our humanity through the propagation of the doctrine in all its purity, they must consider that it is a right and above all a duty for them, and that if they do not fulfill it , whether out of fear or inertia, that would be a cowardly abandonment of our dear philosophy, which, you are persuaded, is in danger, and in great danger. How is it possible to respect spiritism when one sees, in order to represent and advance it, people without morality, without belief and without loyalty?

Allan Kardec's Magazine is nothing more than an abominable rhapsody; under the pretext of eclecticism, the most subversive ideas are inserted into it, and the judgment of those brothers of ours is perverted who, as they do not have sufficient education to do justice to all these ridiculous conceptions, are confused and become of a credulity that can be dangerous to your home.

Let us study the teaching of our dear master Allan Kardec, let us accept what this high intelligence has made up for thirty years of tenacious work, and above all let us know how to understand and apply it to ourselves in order to become better, fair, loyal and fraternal, dedicated to consoling doctrine that the Spirits revealed to us.

Jesus, who so well taught us love, charity and fraternity, however, in a moment of indignation, expelled the sellers from the temple, and the thongs he used are not yet worn out. I used those of our time; God and the good spirits will judge me.

I consider that I have fulfilled the mission with which I was entrusted. It is up to the Spiritist shareholders to act now and save Villa Ségur, which, according to the master's idea, was destined to be a shelter for elderly Spiritists; he wanted to build there, moreover, a building large enough to establish a meeting place, a museum and a spiritualist library.

Fropo, Beacoup de Lumiere

Kardec, for defending the basic and necessary principles of Spiritist science, was also called orthodox, proud, pedantic, vain, etc. Precisely he, who always demonstrated that he did not even begin the studies of Spiritism and that, having only dedicated himself to this study in a methodological, scientific and organized way, being often contradicted, in his ideas, by the force of reason, by the Spirits themselves, He always emphasized that everything belonged to the Spirits and not to anyone's private ideas, much less his own.


These are the facts that many find it difficult to accept, but which are already well known and which are reported in Allan Kardec's Legacy, by Simoni Privato, and End, by Wilson Garcia.

References

  • Allan Kardec's Legacy, by Simoni Privato
  • End, by Wilson Garcia
  • Beacoup de Lumiere by Berthe Fropo
  • Spiritist Magazine of 1858
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