Splits and the search for unity in the spiritist movement - Study Group The Legacy of Allan Kardec

This is a succinct article, bringing a reflection, I believe, important.

The subject in question has been around for a long time: the search for a unification of the Spiritist Movement. We know that, especially in Brazil, since the beginning of the spiritist movement, there have been splits, that is, divisions into groups of ideologies. There are even inside movement, political divisions, something that should never exist, since Spiritism aims, above all, at the transformation of the individual, by his own will and reason, and not by force majeure, that is, a social modification through the modification individual. Politics (seen from the simplistic point of view, according to what is generally done), on the other hand, aims at this transformation from the top down, by force of law.

We should note: this, of course, does not mean that the spiritist cannot get involved with politics. Quite the contrary: it should. But with which eyes? Certainly not those of vanity and pride of opinions, but based in the Spiritist Doctrine. Let us imagine what, with political force, people could do well-understood of the scientific, moral and philosophical essence of Spiritism, of the transformation by the base, of the pedagogy of autonomy, from kindergarten and, finally, those who understand, deeply, the well and its power of social transformation, respecting, however, ALWAYS (as long as the act does not imply direct harm to others and respecting the laws in force) the free will of each one, which is a principle fundamental of Spiritism? Now, the big problem has always been reserved opinions, when, on the one hand, some think they will solve everything with weapons and, on the other, some think they will solve everything. based on strength, taking from some to give to others.

But let's return to the fundamental point: with the divisions under the same flag, it is natural, then, to be born the various proposals for unification, even inspired by that famous and fair recommendation of the Spirit of Truth, in The Gospel According to Spiritism — “Spiritists!, love you, here is the first teaching. Instruct yourselves, here is the second”. How, then, to achieve this goal?

Now, recognizing that we are Spirits in different degrees of evolution, with different forms of understanding, with different knowledge and different ways of seeing the world - in short, each one, in itself, a true universe - it is clear that we cannot suppose that a unification mean a equalization of ideas. That would be impossible. It would also be impossible and even erroneous to suppose that this unification would be the brotherhood of all spiritists under the same regulatory entity, as has been tried for a long time, since Spiritism cannot be confined under hierarchies, entities or even people. Kardec himself, who so conscientiously led the first years of the formation of the Doctrine, knew this: after his death, who would assume his post? Who would take that right? Do not. From the beginning, Kardec proposed guidelines for what would very well lead Spiritism after his death, which, in short, would be:

1. As a basic principle of a science, Spiritism would never be closed to questioning, as long as it is born from the honest purpose of the individual who does not accept anything without reasoning, nor from curiosity, as long as it is born from the investigative principle of the search for knowledge; however, from the moment that the individual does not surrender to the logic of facts and evidence, abundantly supported by reason and by the scientific method, he cannot be taken seriously and, to spend time with this one, would mean wasting time with the one who, presenting If you are an apple, you will say that it is a lemon, simply because you want to cultivate pride and not humility.

2. From the point of view of doctrinal organization, Kardec, together with his collaborators, proposed, as presented in the Spiritist Magazine of December 1868 (about four months before his death) the “Transitory Constitution of Spiritism” (read by clicking on here) which, in short, recommended that Spiritism should no longer be constituted under any centralizing figure or entity, but through countless study and research groups, constituted around the world, and coordinated but not regulated, for one central committee, which, according to Kardec…

… will therefore be the head, the true head of Spiritism, collective leader who can do nothing without the assent of the majority and, in certain cases, without that of a congress or general assembly. Numerous enough to be clarified by discussion, it will not be enough to cause confusion there.

[…]

It is clear that here we are dealing with a moral authority, as far as the interpretation and application of the principles of doctrine are concerned, and not with any disciplinary power. This authority will be, in matters of Spiritism, what an Academy has in matters of science.

The brilliance, rationality, even genius of Professor Rivail is really worthy of a Spirit who prepared himself for the mission he had in front of him. THE unity of Spiritism, therefore, would not be represented by the strength of this or that individual, or group, of this or that entity: it would be in the whole, in the basic principles of science and spiritist doctrine. It would not be up to anyone, individually, to give rules, accept or reject the adoption of new principles and even new adepts.

Now, if this was published, by his own hand, when he was still alive, we ask: what happened to the spiritist movement to reach the current scenario, where dissidence occurs, everywhere, basically due to disrespect to the basic principles of the Doctrine and of this organization wisely proposed by Allan Kardec, shortly before his death? Well, there are four main points:

Doctrinal deviations after his death, by those who should have continued his work. This was due to personal interests, such as money, fame (vanity) and pride. Spirits contrary to good, because they are ignorant of it, found in human imperfections the necessary loophole to accomplish the only thing they could against such a strongly established doctrine. Thus, they obtained, through Pierre Leymarie or others ((Leymarie was not at the head of the Anonymous Society, which replaced the Parisian Society of Spiritist Studies, until 1872, the year in which the adulterated edition of Heaven and the Inferno)): the adulterations of O Céu e o Inferno and A Gênesis ((Facts presented in detail in “O Legado de Allan Kardec”, by Simoni Privato, and “Nem Céu, Nem Inferno”, by Paulo Henrique de Figueiredo and Lucas Sampaio .)), Kardec's two final works that encapsulated the doctrinal principles of more than 15 years of learning and investigations; the facts that stained and shadowed the Spiritist Doctrine, such as the “Process of Spiritists“, the frequent dissemination of anti-doctrinal ideas, in the Revista Espírita, among others ((Facts extensively detailed in the aforementioned works and also in “Muita Luz” (Beacoup de Lumiere), by Berthe Fropo. The PDF can be easily found on Google.) ).
The wars that followed a few decades later and that plunged the world into materialism, either through the difficulties and misfortunes of the people or through armed struggles.
The personal interests or the inability to understand the true essence of Spiritism on the part of those who took the reins of the nascent spiritist movement in Brazil and who found, in Roustaing, a theory closer to their purposes or their capacities for understanding. These, linked to politics — look, once again politics — and/or the press and with the ability to penetrate, made these ideas widely spread across the country.
The lack of interest in the studies of the adepts of Spiritism who, if they had dedicated themselves to this need, would have found what we have just presented.

I would say that, of all, the fourth and last topic is the most serious of all, as any stumbles, consciously or not, would often be corrected by a dedicated study of the existing doctrinal content or by scientific research with the Spirits, as Kardec did.

Finally, we found that the existing splits in the Spiritist movement are much less due to doctrinal ideology, and much more due to the absence or presence of necessary scientific principles, following in the footsteps of Allan Kardec. On the one hand, there are those who understand the need for the method, the principle of universal agreement of the teachings of the Spirits, of not accepting an isolated opinion, from anyone, as if it were the expression of truth and wisdom and, therefore, part of the Doctrine and the importance, usefulness and necessity of spiritist evocations, with all due care always highlighted by Kardec; on the other, there are those who think that Kardec is outdated by time, that the Spirits have to be left in peace and that it is up to this or that person to prophet of revelation.

THE unity, then, in Spiritism, it is not impossible. However, as is clear, for it to exist, it is necessary to respect the constitution, method and postulates of this science. Differences of opinion and interpretations will always exist, but as long as the basic principles of this science are fulfilled, they will be progressively overcome or removed.

From everything, we take the following: unity should not be sought in the one who insists on saying that the apple is a lemon, but in the one who, even supposing it to be a lemon, in the face of reason, understands and agrees: yes, it is an apple . In other words: Spiritism is a very well established and grounded science. Let us look for unity, based on this science, in all those who want to study and research it as necessary, without the intention of uniting everyone under the same entity or a single leader, but spreading out, across the four corners of the world, the need the formation of groups of applied studies on this science. Over time, when we are ready, this will give space to the resumption of studies, instigated by the Spirits themselves, of the new principles of the Doctrine, with the coordination of a central committee or more.

Make no mistake: we are not looking for numbers, but quality. The true spreaders of this Doctrine will not be the majority, in principle, but will be those who will help in the process of recovering the essence of Spiritism, disseminating it to all who can. Although few, they are found everywhere, often waiting for a little push to resume their walk. As for those who insist on spiritism without the spirits, or on spiritism à la Roustaing, let us understand that they practice a new religion, and not the Spiritist Doctrine. As Kardec would say, let's leave them, because reason will prevail, and divergent opinions will be muffled by time and science, as has always happened in the history of humanity.

In “spiritists, love each other”, we need respect and understanding that can only be born from the humility that arises from scientific exploration and reason, which leads the individual to perfect; in “I instruct you”, we have reinforced the need to study the Doctrine, so that we can stop being blindly commanded by opinions.