Is the Spirits' Book the "Spiritist's Bible"?

Earlier today I came across exactly this opinion, in a discussion in a certain Youtube group. It is understandable that many people have it, because they do not understand what Spiritism is, but it is unquestionable that only those who have not dedicated themselves to reading the introduction of The Spirits' Book can issue it - let alone Allan Kardec's other works. . But, before entering these paths, let's make an explanatory introduction to the subject here.

The Bible

First, it is necessary to understand what the Bible really is: a doctrinal compendium made up of man's stories, statements and opinions about divinity and Spirituality. We cannot object, however, that it has not been tampered with at various points by personal interests and by different groups, as the Roman Catholic Church did in historically known episodes. So, in short, it is a work full of a lot of morality, but also permeated with human errors everywhere, including introduced by an anachronistic interpretation of both history, culture and the original language. We know today that, especially in the Old Testament, but also in the New Testament, the language was full of neologisms and figures that, for that people, at that time, made perfect sense.

There is also an enormous difference between the two books that make up the Bible – The Old Testament and The New Testament – since, between them, there is a space of centuries that introduced a new mentality in humanity. At first, the "sacred texts" are full of even more backward ideas and permeated with laws and human statements, unacceptable today, which, at that time, had the purpose of legislating with divine powers over a people who had no ability to understand concepts that would later be acceptable. The New Testament, on the other hand, carries an enormous moral content, unassailable in its essence, taught and exemplified by a Pure Spirit, known to us as Jesus. Kardec, in The Gospel According to Spiritism, deals only with the New Testament, due to its degree of elevation, leaving the Old Testament aside.

The big question is that, through the ages, with or without adulterations, the Bible, as a whole, has always been used as a “word of salvation”, which should be obeyed blindly. Precisely there, religions found a wide field to disseminate their own ideas, introducing the various dogmas that, in fact, were not there, in order to command their faithful according to their particular political and material interests.

Spiritism

Unlike the Bible, which was born from the reports and stories of a few men, the spiritist theory, which constitutes a Philosophical Science, was born from the rational observation of facts spread over the entire globe and throughout all times. It is precisely under this authority that Kardec sees space and the need to seek to bring to the spiritist understanding the facts or stories narrated in the Bible. The in-depth study of Spiritism shows us, as always, that Allan Kardec cannot be considered the “father” or “prophet” of Spiritism, as no other could, because his quality was only that of a researcher, like so many others, who, to a “new” discovery, he begins to analyze it with patience, persistence and method, putting together the pieces of a jigsaw puzzle to compose an image that, in its separate pieces, cannot be understood or that does not make any sense.

The Spirits' Book was the first work completed by him, born of a vast study of the various spiritual messages obtained before and after the beginning of his studies. Even so, there are huge differences between the first and second editions, especially in concepts that were later investigated further and complemented or corrected. But how did Kardec carry out such a study?

The Methodological Study of Spiritism

The world of spirits cannot be glimpsed as we see our world. It does not produce the effects that in our senses produce the dense matter that constitute our world: the air, invisible to the eye, through the wind is felt by touch; the taste is felt by the taste buds; light is captured by the eyes and processed by the brain. However, the world of spirits can only be perceived by the senses. specials, which constitute what we call mediumship.

In mediumship there are different types of sense – to make an approximation with the world that we understand – and that give, to their “carriers”, the capacities to feel and communicate, or to give communication, to the beings that constitute this world, and these beings are the Spirits, more or less freed from matter and more advanced and superior or rather backward and inferior. Through mediumship, we can verify the existence of something above the material world, of an intelligence that survives matter, and some of them, like several researchers, in addition to Kardec himself, are only questionable due to the worst of pride, such as are mediumship of physical effects and somnambulism. The first obtains physical effects without great moral extension, while, in the second, the moral content is often vast, totally outside the capacities and knowledge of the medium who transmit it. But we will reserve that subject for another article.

It is important to say that it was mainly in the mediums sleepwalkers it is us mechanical psychographers that Kardec most sought out communications, as he perceived them to be richer and less susceptible to his own content. Even so, as a researcher, Kardec knew very well that he could not rely only on the opinion of one or another medium or one or another Spirit: he needed to seek in the generality and agreement of the Spirits' teachings the unshakable basis of the Spiritist Doctrine:

General concordance in teaching is the doctrine’s essential character, the condition even of its existence. It is evident that all principles which have not received the consecration of general agreement can only be considered as a fractional part of this same doctrine, merely as a simple, isolated opinion for which Spiritism cannot assume the responsibility.

It is the concordant, collective teaching of the spirits who have passed beyond which constitutes the logical criterion, giving strength to the spiritual doctrine and assuring to it perpetuity.

Allan Kardec – Genesis

And it couldn't be otherwise, after all, from the researcher's point of view, the world of Spirits is unattainable and impossible to probe and analyze. Let's make a brief effort of imagination: let's say that, wanting to move to another country, without knowing it, we want to gather as much information about that place and its people. Let's say we don't have access to the Internet and we only have the telephone. We got a number from an inhabitant of that country and called him – of course, we think they both speak one same language--in order to get an account of that place: what are the people like there? Are they good or bad? Is there violence or not? Will I be able to count on support or not? Well, it's easy to assume that this single person's account will be in line with their cultural, political, educational, historical, social and even their own perceptions. Tendencies and own concepts. It could be, moreover, that we have inadvertently called a criminal, without knowing it. Shall we, then, sway our decision or our conception of that people by a single account? Of course not: we need, in this context, to call many other people, analyze bibliographic and artistic works produced by its inhabitants, etc.

It is exactly the same as what Allan Kardec did, analyzing countless communications obtained from all sides, by countless mediums and by countless Spirits, drawing, from all this, rational and logical conclusions, postulates and, sometimes, scientific theories, which only future studies could sanction or derogate.

Conclusion

We could truly spend hours and hours talking much more about Allan Kardec's studies, but the fact is that there is already a lot of material about it, especially in Kardec's own work, which, as he always demonstrated, did not have a content born of his own ideas. We leave this necessary search to the reader. We limit ourselves to closing this article, after all this previous approach, demonstrating that Spiritism is not a religion and that, as Science is a Doctrine that presents its studies and its conclusions, in a rational and logical way, and leaves to each one the task to reason for yourself about all the content presented. Now, as even the Modern Sciences, so well established, find their dissidents with their most absurd ideas, Spiritism could not expect less. Still, it's a question of everyone's freedom.

We spiritualists we believe in Spiritism not out of fear or imposition, but because we naturally understand the rationality contained in this Scientific Doctrine. We believe in reincarnation not because of inconclusive evidence, but because of an inconclusive rationality; we believe in the existence of spirits and in their communication with us also for reason, but also for the seriousness of researchers who have already set out to study the manifestations with great care and who, by themselves, have found irrefutable evidence of such existence; but we do not believe blindly in the teachings of the Spirits, much less in any supposed phenomenon. Kardec himself asserted: Spiritism must go hand in hand with Science. If, one day, it denies some postulates of its Doctrine, we must abandon them and stay with Science. On the contrary, Modern Science is getting closer and closer and confirming the spiritist postulates, just as the Science of the 19th century and the beginning of the 20th century did.