Here Kardec cites the case of Joana D'Arc, without delving into it. She would have herself conveyed a message to Miss Dufaux, telling the heroine's story in more depth, highlighting having been a medium and explaining her journey. Kardec says he will return to this case on another occasion, but it is interesting to mention that he accepted such content, verifying that the medium in question was only 14 years old when he received it and that, even though he came from an educated family, he would hardly have found it in libraries. such little-known details about the character in question.

It is interesting to point out that Miss Dufaux had an important participation in the Spiritist Magazine itself, where, according to Canuto de Abreu, she cooperated in transmitting valuable guidelines for this journal:

At the end of 1857, Kardec had the idea of publishing a spiritist journal and wanted to hear the opinion of the spiritual guides. Ermance was the chosen medium and, through her, a Spirit gave the Master of Lion many excellent directions. The organ was named “Revista Espírita” and was launched in January of the following year.

It was also Mr. Dufaux, Ermance's father, who cooperated a lot in the foundation of the Parisian Society of Spiritist Studies, when he managed to obtain authorization for the Society's meetings in just 15 days (the laws in force did not allow the free meeting in closed places, being Kardec himself many sometimes followed by “police officers” in order to verify and report their encounters and meetings).

She was also a great cooperator in the revision of The Spirits' Book, in the 2nd edition of the work.

In this somewhat more extensive approach, Kardec draws attention to the fact that spiritual manifestations are evidently recognized even within the Roman Catholic Church, from which he cites a great article, published at the time, in Civiltà Cattolica, from Rome. Very interesting to note the tone of the article, where, at times, it seems that we are reading a text by Kardec himself, given the lucidity and honesty of the analysis of the facts in question.

It is worth remembering the case of the work “Purgatory Manuscript”, where a Sister, within the context of the Catholic Church, received and published several psychographs of other brothers, from within the same context, already deceased. The work begins with a long introduction, full of however and meanwhile, aiming to explain what happened as something allowed by God only in that very strict situation, but which is worth at least a superficial analysis.

Here Kardec addresses two cases of visions spiritual. Although we are aware of visual spiritual manifestations, none of them here seem to be about that, but rather of double-sight phenomena, somnambulism or ecstasy, as in the last case, where the spirit of the incarnate is transported to another place, living other experiences. which later come to be confirmed. 

“As dreams are nothing more than a state of incomplete natural somnambulism, we will designate the visions that occur in this state under the name of somnambulistic visions, to distinguish them from those that occur in the waking state, which we will call double-sight visions. ”

Below, we separate an excerpt that aims to provoke a certain provocation and that opens the field for a necessary reflection:

“When the visions have as their object the beings of the incorporeal world, one could, apparently with some reason, call them hallucinations, because nothing can demonstrate their accuracy.”

In other words: can we really trust mediumistic “visions” from other planes and worlds? It is necessary, as Kardec reminds us, to always be very careful, not believing for the sake of believing in what anyone says.

A brief overview of the ecstatic, remembering that such somnambulistic mediumship, which today is confused with the so-called “astral journeys”, lacks knowledge and vigilance on the part of the medium himself. Faced with the wonders of visions, in this specific case, being able to move away from your carnal body in such a way, making your connection with it so tenuous that it even breaks, under your desire to abandon it. Always remembering that “It is not the departure of the Spirit that causes the death of the body, but it is the death of this that causes the departure of the Spirit.”

Here Kardec discusses a case that occurred in which an institution determined the payment of a premium to those who could prove some spiritist phenomena, which none of the subscribers was able to attend, although, outside of there, many of them obtained such phenomena easily, as it happened, he recalls. Kardec, ten years earlier, with some magnetized sleepwalkers, in France, who, in other circumstances, “read closed books and deciphered an entire letter, sitting on it or placing it well folded and closed on their stomach”. 

We've seen this recently, too. It is important to understand, with this approach, that spirituality is not at our command and is not interested in such shows, especially when aiming, through this, obtain material gains of any gender. In fact, it is interesting to note how this repulses both the superior and inferior spirits, which gives rise to a great discussion about mediums who launch themselves, for example, to read fortune.

It also brings to mind the various controversial cases in which several "Spiritists" have already been involved, as happened to Leymarie himself, in what became known as "The Process of the Spiritists", a fact that caused great shame to the Spiritist Movement at the time, and the well-known case of the controversial spiritual materialization, in which Chico Xavier participated. We cannot judge whether they are expensive out of sheer levity or not, but they are quite complicated cases, which do not deny the possibility and even the veracity of such phenomena, but which serve to call our attention to some points:

1. Spiritism conquers many more adepts through its consoling and enlightening philosophy than through phenomena, before which, whoever is decidedly skeptical, will not become less convinced;
2. Human beings are fallible, most of the time more out of vigilance than malice. We can not deify anyone, especially when we remember that mediums they are, in general, Spirits who have been quite faulty in the past, who receive mediumship as a grateful opportunity to correct their deviations;
3. Spirits do not attend to us when we we want, but when they want him;
4. Spirits do not lend themselves to answering trivial things that are within our reach, nor do they lend themselves to proving what is easily verifiable by our intelligence, as much as a man of great knowledge does not lend himself to answering questions already answered, to which many don't dare to search out of sheer laziness.

The scribes and Pharisees said to Jesus, “Teacher, we would very much like you to show us a wonder.” Jesus replied, “This wicked and adulterous generation asks for a wonder, but none other than that of Jonah will be given to them.”

(Matthew, 12:38 and 39.)

In this item, Kardec addresses some particular evocations in order to promote an analysis with general gain.

About this, in fact, I am wondering to what extent we should really advise against people seeking such evocations to obtain some consolation regarding their deceased relatives or even to seek some personal advice, given that in my own family this has so often happened in form spontaneous. Wouldn't I be contradicting myself? Does a medium that lends itself to such an end, in a serious and disinterested way, not also fulfill an important role?

We understand, however, that here, as in everything else, the big question is: what is the utility and purpose? More than 160 years after the “beginning” of Spiritism, we already understand very well what life after death is like, the continuity of our imperfections and virtues, the need for the incarnate to move on with his life, without lamenting about the ones who are disincarnate and, thus, we do not see the need to go to a medium to seek psychography of each disembodied entity. We really need to move forward on this point, seeking to cultivate communications with Spirits with deeper purposes, which, in my view, does not exclude the possibility of seeking support and, who knows, advice on serious and important matters, such as Kardec himself did.

In the first case discussed, it is clear a very consoling communication, by the deceased daughter, but also the verification of three facts:

• The Spirits are happy to be able to help us in what is allowed;
• Spirits cannot inform us about everything. We need to make an effort to get on with our legs and, in this way, have our own merit, which structures us;
• Enduring trials with resignation and trust in God, but in an active way, allows us to make great use of it and, thus, great happiness in the future (and even during the trial);

In the second case, “a conversion”, we see a notorious case of a father and a son who shared a materialistic or, so to speak, denialist thinking about spirituality and God. It so happens that, after the father's death, the son had contact with The Spirits' Book and, having read it, sought a medium, with intense curiosity. He wanted to get a communication from his father, 4 months after his death, in order to put an end to his doubts (note that the Spirits' Book had a great impact on him).

The father brings him personal information, which confirms his legitimacy. In the conversation that takes place, he shows his son that life really continues after the grave. However, I would like to highlight a passage that caught our attention:

15. — Will we be punished or rewarded according to our actions?

“If you do wrong, you will suffer.

16. — Will I be rewarded if I do good?

— It will advance on your path.

It is important to remember that Kardec sought universal agreement and that he always made notes and considerations regarding opinions contrary to what was already established by the teaching of the Spirits. 

The passage in question denotes that it is part of Kardec's ideas, since it is expressed by the thinking of the communicating Spirit, the understanding that no one is punished or rewarded externally. “If you do evil, you will suffer”, denotes this deep understanding of the Spiritist Doctrine: suffering is born as a direct consequence of our actions, while the reward for good behavior is the advancement in our paths. There is no payment of debts, there are no judgments, punishments or even external rewards. 

This is another point that corroborates the (factual) statement that the item “Criminal Code of Future Life”, present in chapter VII from the 4th edition of the Heaven and hell, known to have been tampered with, is in total disagreement with the coder's thinking, especially with regard to what is presented in item 9:

Every fault committed, every wrong done, is a debt that must be paid; if it is not so in one existence, it will be so in the next one or the following ones, because all existences are solidary with each other. He who discharges it in the present existence will not have to pay a second time.

Here Kardec only addresses the question that the intervention of incorporeal beings, seen as leprechauns, imps and others, has always permeated humanity and, in itself, does not cease to be a truth. It so happens that, before Spiritism, which explained it, it was taken as superstition, a product of the imagination, or else surrounded by superstition.

In fact, it is interesting to note how even within Spiritism these interventions are often taken with old wives' tale and, therefore, discredited, without first being analyzed.

On the other hand, it is interesting to discuss how, for more than 160 years, Kardec was already trying to explain, in the light of the teachings of the spirits and reason, these facts before surrounded by superstitions. Unfortunately, even today this superstition or this mysticism persists in the spiritualist environment, where, in some religions, limiting terms and beliefs are still used, even, as is the case of the so-called "Tranca-Rua", "Zé Pilantra", etc. who are nothing more than Spirits, in the simple and pure way they themselves have taught us.

Here's something that caught my attention. There is a much deeper purpose in the Magazine, which we had not yet understood: in it, Kardec, in addition to seeking to disseminate Spiritism to the masses, also seeks to universal agreement of the teachings!

We know very well that Kardec used a few mediums, automatic psychographers, to formulate mainly the first two works. How, then, could he judge whether what the Spirits responded to would have universal agreement, in addition to agreement with reason and logic? In addition to the letters he sent and received from various places, with questions and answers from the Spirits, he also found a great source of these reports through the Spiritist Magazine. 

Like Ernesto Bozzano (who, in fact, followed in his footsteps), Allan Kardec collected reports from all parts, analyzing them in essence and, in the most interesting cases, he sought to verify their origins, the seriousness of those involved, the lack of interest, etc. and, thus, he compared the contents and facts obtained there with the teachings that were or were transmitted to him by more direct means!

Now talking about this chapter specifically, Kardec is addressing concepts that will later be confirmed in The Mediums' Book, as is the case of the finding that physical phenomena are always performed by Inferior Spirits, as he shows in the answer “Who makes the monkeys dance in the streets? Will the men be superior?” that Spirits gave to such questioning. That is to say: just as, at that time, the people who made monkeys dance in the streets, to earn money, were people of a more brutish gender, illiterate, perhaps frivolous, but not necessarily malicious, so it also happened with the Spirits who made the tables. “dance”.

We have, in fact, strong evidence of this in the various cases of communications by blows and, especially, in the case of Fox sisters, where the main concern of the Spirit who communicated there was to make known that he had been murdered in that locality, revealing his hidden remains and the author of the crime committed. It was, therefore, a serious communication, but not one high or wise communication.

Kardec emphasizes that the teachings obtained through the reports in the publication "Le Spiritualiste de la Nouvelle-Orléans" are very consistent with the teachings obtained, as well, given by the Superior Spirits: that a serious, well-developed and balanced medium offers a moral ascendant on these Spirits, acting in favor of attenuating their manifestations and even helping them to find better reflections.

Here Kardec makes an approach on some answers of the Spirits regarding some basic questions, pertinent at that moment. The purpose was to demonstrate to the public the clarity, depth, and accuracy of these answers, I believe. I take a few points from this chapter:

• the spirit is something, which we still cannot fully understand. We still lack the ability to infer that a being can manifest itself without a visual appearance or without the effects that affect our material senses. However, we already understand that the Spirit is the essence, the real being that, in order to interact with matter, needs an intermediary, called perispirit.
• Spirit freed from matter does not find in it none obstacle nor influence, that is, it can pass through objects and even fire, without suffering anything.
• Only inferior spirits deal with noises, movements of objects, etc. However, superior spirits sometimes use these spirits to achieve a useful purpose, such as attracting attention. This is a point that will be established and clearly defined in The Mediums' Book, later on.
• The proof that a content comes from the Spirits, and not only from the mind of the medium or the others present, is that, in most cases, the transmitted content goes against the thought of the incarnate gathered.
• All Spirits are capable of giving intelligent manifestations.
• not all Spirits are able to understand the questions that are asked, which, however, does not prevent them from answering them. From this comes the need to always try to judge spiritual contents in the light of reason and agreement.

Furthermore, the big question arose: could God himself contact us directly? Well, based on the way Kardec himself expressed himself, which we consider quite fair and thoughtful, we do not have the consideration to say whether God, or even Jesus, who is a Spirit of the highest hierarchy, can or cannot perform miracles or take actions directly. . What Spiritism does is to show that there are rational and even quite natural explanations for the said facts. miraculous, not taking care of them further.

My consideration: God is God, and he could do anything; however, he leaves to his work and to his creatures the tasks necessary for their own evolution, just as a good father allows his son to take charge of exploring a toy himself or developing a task together with other little children. In fact, Jesus is precisely the greatest example of this, not as a little child, but as the eldest son, who has already learned a lot, and who comes, in the name of the Father, teach the other brothers.

Spirits communicate in many ways. The first of them took place through the phenomena of typology and gives sematology which are, respectively, communications through knocks (for example, 1 knock for yes and 2 for no) and those through the movement of objects (for example: the Spirit moves a table or a pencil in the direction of the letter or word that want to communicate).

These, however, were very rudimentary and even extremely tiring methods for both sides. Furthermore, much more attention was paid to the fact of spiritual intelligences acting behind the phenomena than to the transmission of superior teachings, since only inferior spirits are given to such phenomena - although they may be "at the service" of others. other higher spirits.

The use of the pencil tied to the basket was also a form of sematology, but, more properly, it is called by Kardec, at least at this moment, as indirect writing. Very quickly, however, and on the advice of the spirits themselves, this method was replaced by psychography, where the medium himself holds the pencil or pen and gives control of his hand to the communicant spirit.

The capacity and depth of this writing, obtained by psychography, depends a lot on the capacity of the medium himself and the communicant Spirit - in other words, the synergy between them. Some get long manuscripts of a higher order; others obtain writings that are impossible to read except by the mediums themselves, as if a kind of intuition guided them.

It is also important to remember that psychography can be more intuitive or more mechanical. When it is more mechanical, the medium's hands can be shaken, controlled, without the medium even knowing what he is writing. It is the opposite of what happens in the first case, where communication comes through intuition.

Another genre of communication is that of the word – what we now know as psychophony. The Spirit takes control of the Incarnate's vocal cords and transmits their communication. Sometimes these communications, however, happen without corporeal intermediation, which are the cases of voices we hear in the air or in our thoughts, as we will explain below.

It is interesting to note that the Spiritist Magazine was born before of The Mediums' Book, having some very well defined and important purposes: the first one was to propagate Spiritism as much as possible among the masses; the second would be to be able to obtain reports from all sources, verifying the contents methodologically and seeking the much-needed universal agreement. Many contents treated in the Journal, in a serious way and under this methodology, were later reproduced and deepened in other works, such as the one cited.

In this context and at that moment, Kardec uses a term that he has never used again – hence the importance of the above understanding: spiritualology, there being, then, two types of this phenomenon – that of the direct spiritualology and the one mediate spiritualology. They would be, respectively, the cases of direct verbal communications, where the spirits appear in a waking state, and the cases of communications where words and phrases sound in our thoughts or even in our ears.

This is, in short, one of the first steps, perhaps a sketch, of something much more grandiose and profound that, in a short time, would take shape in The Mediums' Book or Mediums and Evocators' Guide. We will return to this subject in the future, but you, dear reader, can delve into it, like so many others, in the study of this much-needed and recommended work.

Kardec always addressed the Natures of Manifestations in The Spirits' Book. They can be:

– Frivolous Manifestations – emanating from lighthearted, mocking, mischievous, malicious spirits. They are thoughts that add nothing;

– Gross Manifestations – that emanate from inferior spirits to shock people. They're pretty complicated. This is precisely why the meetings are not held open to the public;

– Serious Manifestations – they are not necessarily wise, for not being a spirit of greater evolution, but they are serious for the important matter to the relative, a relative, a friend. Triviality, sometimes;

– Wise Manifestations, which emanate from superior spirits. They are communications that add some kind of teaching.

Kardec said that it is up to each of us, with study, to be able to identify, analyze and judge the manifestation. It is important to remember that, in our understanding, we should not repress any type of manifestation of any nature, as there is always a purpose.

We emphasize that Kardec said: “if experience is needed to judge men, even more so to judge Spirits”.

We see that the rude communications are common, especially for those who are starting the mediumistic study. In meetings, it is common for the manifesting Spirit to use curses, say complicated things, low thoughts, malicious, sexual thoughts, etc. There must be a certain maturity in the group, as it can have very “heavy” content, both psychophonic and written. Often the medium is confused when he thinks that the problem is with him, because he has brought that gross manifestation. He is in mediumistic training so "his house" is still open for all kinds of manifestations. It is common for coarse spirits to appear. He is there, but an educated medium knows the difference. What changes theoretically is the intention. This all requires a lot of discipline and training.

The greatest fear of the mediumistic group is mystification. Many of the spirits present themselves disguised, with beautiful words, evangelized language, etc. for attract the trust of the medium, but in reality they are Spirits presenting illogical theories, without foundations, harmful to people. The content is impressive Apparently high and beautiful. the medium stays fascinated in this false manifestation and many times, for vanity and pride, is blind to the signs. It's what takes the medium out of the good harvest the most. You have to be discerning to realize that it is not a serious message, much less wise - and one of the biggest indications of this is when the Spirit presents itself in a pompous way or with great historical names. The medium or the evoker who has been engaged in the study mainly of the Spirits' Book and the Mediums' Book, however, is more easily able to make this distinction..

When the mediumistic group detects this type of gross manifestation, they must have very skillful in conversing with the fascinated medium, as there is a danger of the medium leaving the group. Many mediums “hurt” for believing in messages of this type, letting yourself go. The medium has to understand that he is only intermediary, and accept the understanding of the other members of that group. Everything is a learning experience.

Normally, in the conversation after the mediumistic meeting, the mediumhumbly  should ask how was your communication, how he can improve to serve spirituality, be better understood, etc. It is very important that the house or the spiritist group, since it was interested in forming with that group, constantly seeks to cultivate the EVANGELIZATION of each of its members, since the medium, the more he seeks his intimate reform, the less he will be left open by his imperfections.