According to Spiritism, what would be the purity of its philosophy? 

(Second and Final Part) 

The philosophic purity (of Spiritism), interpreted, as Jesus said, in Spirit and Truth, is nothing more than to feel Spiritism with intensity in each and every circumstance

Note that the Good Spirits, at the same time they affirm different spiritualist philosophies have “accessories without fundament” that makes them appear “contradictory amongst themselves”, they also say that their study must not be despised as they also contain “sparse truths”. But this does not mean that we must import the practices of other doctrines into Spiritism because, as the good Spirits also have said in the question above, that “sacred science ... within an erroneous and emblematic set...”, and that these systems of ancient philosophies ”...easily linked are presented to you, thanks to the explanation Spiritism provides...” If Spiritism, as they have said, contains “more complete and instructive” communications – what is the advantage of using concepts and practices originated in other spiritualist philosophies, once they are “within accessories without fundament”?  Does a doctor, by any chance, operates on a patient using 15^th century procedures only because some truths were known at that time? 

4. What would be philosophic purity according to Spiritism? 

We can now answer the question presented in the title of this article. Philosophic Purity within the Spiritist Movement is nothing more than to act according to what Spiritism teaches. 

It does not make sense if Spiritist Doctrine is pure and therefore this is redundant. There is no need to defend something that is already well constituted. Therefore philosophic purity has no effect on Spiritist Doctrine itself. Philosophic purity is applied to the Spiritist Movement because this represents people’s attitude which constitute the movement and which need to be conscious if that which people study, practice and feel with intensity reflects the teachings of Spiritist Doctrine. But, as we have seen in the previous sessions, Spiritism does not condemn studies and practices only for being different, but it asks for discernment and study in order to have awareness of what we have been doing. In face of innovations, it is important first to investigate them in a careful and profound manner in order not run the risk of adopting something which does not correspond to the truth. 

Despite this seeming simple, the lack of clarity of language (see Introduction) has led to mistaken understandings with respect to philosophic purity. Due to this lack of clarity, criticism has been made of philosophic purity and, in face of what has been written up to here, philosophic purity is, precisely, the solution of the questionings of those who defend it or fight it. 

The explanation for the mistakes carried out in name of philosophic purity can be deduced from that which Spiritism teaches us. In item 5 of chapter 6 of The Gospel according to Spiritism ⁷, the Spirit of Truth expresses his opinion in relation to Christianity in this manner: “Within Christianity you will find all the truths. The errors in which Man has become enrooted are all of human origin.”

In this manner, the mistakes being carried out in the name of philosophic purity are due to human origin.  The mistake is not in defending philosophic purity as it means to act in conformity with the spiritist teaching which, in its turn, is the most pure expression of the Gospel. The comrades who defend philosophic purity can act in disagreement with its real meaning, and the comrades who consider philosophic purity an excess of harmful zeal to the development of the Spiritist Movement, so think in this manner due to mistakes and, perhaps, abuses carried out in the name of philosophic purity. Divine Kindness has situated us in positions in which we can best progress and the mistake is often part of the process, it not being up to us to judge our fellow being. That which is up to us, is the defence of what we understand to be correct, according to Spiritism, and thus we must defend a philosophic purity with love, with a real living with intensity under the light of Spiritism. 

5. KARDEC’S EXAMPLES 

In this section we will present two meaningful examples of Kardec about his philosophic stance, as a spiritist, in face of some novelties. These examples serve as reference of philosophic purity according to Kardec. 

First we will cite his reaction on reading the works of Roustaing, The Four Gospels. Kardec, in reporting article in the Revue Spirite of June 1868, expresses his opinion in regards to his general appreciation: “It is a reputable work, which has, for the Spiritists, the merit of not being, at any point, in contradiction to the philosophy taught by The Spirits’ and Mediums’ Book”. This commentary is important as it shows Kardec’s impartiality in face of innovations, at the same time it reveals an example of critical reading without disrespect. 

Later, he demonstrates his prudence by saying: “Consequent with our principle, which consists of regulating the route of our development of opinion, we will give neither approval nor disapproval in regards to his theory, until further notice; leaving to time the care of sanctioning or contradicting them. It is suitable, though, to consider these explanations as personal opinions of the Spirits who formulate them; opinions which can be fair or false, and which, in all cases, have the need of the sanction of universal control, and up to further confirmation, they cannot be considered as integrating parts of the Spiritist Doctrine”. This commentary is an example of the application of philosophic purity before a new subject: instead of throwing anathema, Kardec abstains from approving or not, waiting for future development in which the Spirits could confirm or not the contents of Roustaing’s works. 

Kardec clarifies that if on one hand “The Four gospels” are not far off from the principles contained in the Spirits’ Book and Mediums’ Book, the application of these principles to certain facts occurs differently. Note Kardec’s honesty in recognising the proposal is not wholly impossible. But, at the same time, he recognises the importance of this question for a whole set of explanations in respect to the phenomena carried out by Jesus. Despite knowing objections to this proposal, and considering that it is not necessary to explain the acts accomplished by Jesus, Kardec does not judge or condemn and proposes that the future is waited for. Besides, he makes clear that the work contains other good points that can be “consulted profitably by serious Spiritists”. 

Two years went by; Kardec published The Genesis⁹ (1868) which resumes the theme, now with more study and knowledge regarding the question. In chapter 15, items 64 to 67, under the title “The Disappearance of Jesus’ Body”, Kardec shows that besides being unnecessary, the hypothesis of the fluidic body of Jesus matched neither with the facts nor with the moral analysis of the situation. We will reproduce only Kardec’s conclusion as it is at the end of item 66 of the above mentioned chapter: “Jesus, thus, had as all men, a flesh body and a fluidic body, which is certified by the material and psychic phenomena which marked his existence.           

The second example that we want to mention, is from one of Kardec’s commentaries about a proposal of some doctors of his time which said that Homeopathy could cure moral ills. In an article in the March 1867 edition of the Revue Spirite, Kardec writes a long argument about the subject. Again, in response to a letter of a homeopathic doctor, in the December 1867 edition, Kardec reveals his argument. However, at the end of the dissertation in the December 1867 issue, Kardec says “As in everything, the facts are more conclusive than the theories, and they are definitely the ones which confirm or overthrow these latter, we sincerely wish that Mr. Grégory publishes a special practical treatise of Homeopathy applied to the treatment of moral ills, in order that the experience can be shared and to decide the question”. We know that nowadays, several spiritist groups carry out the practice of alternative therapies within the spiritist centre. In truth, Spiritism does not deal with alternative therapies, not even Homeopathy, but Kardec’s commentary contain implicitly a safe orientation which is according to the progressive character of Spiritism,  for those who wish to dedicate oneself to the practice of such therapies within the Spiritist Movement. Below we find a summary of Kardec’s orientation: instead of simply using such alternative therapies, those who are interested in them, should seek to carry out the serious work of research, seeking “to publish practical treatises” about them, which can be analysed by other studious people so that “the experience can be shared and decided upon” its validity as practice within the context of the spiritist activities. We believe that Kardec’s investigative flair is lacking in the Spiritist Movement and that is manifested clearly in the above phrase. 

In the specific case of Homeopathy, it ought to be clarified that Kardec only questioned the idea that it could cure moral ills, which would be in disagreement with the message from the Gospel which says that we are responsible for our actions.  Homeopathy is a different type of alternative therapy from allopathy and is accepted by the medical council in Brazil and all over the world. It has been researched in a serious manner by orthodox science and it has the support of the Spirituality through the fact that many spiritist centres rely on works of homeopathic prescription through mediumship. We believe that the generalisation of the usage of other practices and therapies within the Spiritist Movement requires similar research work (material and spiritual) in order that they do not become mystical practices, that is, carried out without the knowledge of why, how and what for. 

However, in face of the fact that few people know the requirements for an in depth work of research (Kardec knew them very well) we suggest to those who are interested in alternative therapies, that they contact professional researchers, who are spiritists, and who are able to give orientations regarding genuine research work which can generate results of scientific value. Those who want to know an introduction to work of scientific research, can consult the lessons of Science and Spiritism ¹⁰ published in the GEAE Bulletins from number 483 to 500, especially the lessons of numbers 14 to 18. The realization of this type of investigative work (and we emphasize that investigate works were one of the hard examples of Kardec when faced with novelties) would not only be in tune with Spiritism, but would also remove the cover of mysticism in which many of these practices are involved. And, if at the end of several works of research, it is concluded that certain therapies are not necessary within the context of spiritist activities; one does not need to feel ashamed about recognising this and change one’s attitudes. 

Kardec’s prudent and impartial posture in respect to the first spiritist romance novels ^{11, 12} and the article entitled “Independent Spiritism” of Revue Spirite – Abril 1866 edition still serve as interesting examples. 

6. CONCLUSION 

To help in the understanding of what would be philosophic purity, according to Spiritism itself, we will use the expression in bold and italic “Spiritism” along the text below with the aim of carrying out the following test. The meaning of philosophic purity can be understood by simply substituting the expression “Spiritism”, with the expression “philosphic purity”. This would in our opinion, be the best form of understanding the meaning of philosophic purity according to Spiritism. 

In order that the concern of the Spirituality with philosophic loyalty can be noticed, we transcribe a recommendation by Bezerra de Menezes⁶: At the moment you face difficulties which are multiplying themselves. You will have innumerable challenges to come. Wolves dress themselves as sheep in order to threaten the flock. Stay vigilant as you have demonstrated yourselves to be so far, in order to pass the Doctrine of the Spirits in its pulchritude and nobility on to the future generations as we have received from Allan Kardec and from the Messengers who composed it. Others recent messages from the Spirituality have called  attention upon us being careful with Spiritism as, for example, the recent message calling Spiritists back to “the fidelity with the Spirit of Truth’s projects”¹³. 

If purity of philosophy means to act according to Spiritism, let us encourage purity of philosophy in our spiritist activities. The mistakes about the concept of purity of the philosophy can be summarised in two words: pride and selfishness. Pride and selfishness are behind the affirmations in “rude” tone, of disrespect and contempt by those who thinks differently and, also by those who receive criticisms which are contrary to their ideals and do not make themselves available to meditate on them and discuss them in a healthy manner. We propose the creation of a campaign for the DEFENCE OF PHILOSOPHIC PURITY WITH LOVE (this is redundant, but it helps to understand the main objective). We do not need to leave aside the Spiritist Doctrine in order to be fraternal with each other and to keep ourselves united.           
 

Note: The author thanks Professor Dr. Maristela Olzon D. De Souza, Prof. Dr. Sylvio D. De Souza, and friend Carlos Iglesias (GEAE Editor) for the critical reading of this work and for valuable discussions and suggestions. 

References: 

[1] Original phrase, in English, obtained from Chapter 4, footnote 2: “On the contrary, the chief profit we can derive in these problems from the progress of modern science is to learn how cautious we have to be with language and with the meaning of the words.”

[2] K. Wilber, Quantum Questions, Shambhala Publications, Boston, (2001).

[3] Original phrase, in English, obtained from chapter 4, footnote 2 “... Socrates was aware of how many misunderstandings can be engendered by a careless use of language, how important it is to use precise terms and to elucidate concepts before employing them.”

[4] A. Kardec, The Spirits’ Book, FEB publishing house, 76^th Edition, (1995).

[5] Emmanuel, Psicografia de Francisco C. Xavier, Our Daily Bread,  FEB publishing house, 18^th Edition (1999).

[6] B. de Menezes,  Divaldo P. Franco’s Psychophony, The Reformer, December, pages 446-447 (2005).

[7] A. Kardec, O The Gospel according to Spiritism, FEB publishing house, 112^nd Edition (1996).

[8] A. Kardec, The Explained Gospels, Revue Spirite – journal of Psychological Studies, page 19, June 1866.

[9] A. Kardec, The Genesis, FEB publishing house, 36^th Edition (1995).

[10] A. F. Da Fonseca, Lessons of Science and Spiritism, GEAE Bulletin,  numbers: from 483 to 500 (2004-2005). Internet: http://www.geae.inf.br/pt/boletins/colecao.php

[11] A. Kardec, The Spiritist Romance Novels, Revue Spirite – Journal of Psychological Studies, December 1865, page 3.

[12] A. Kardec, Biographic News, Revue Spirite – Journal of Psychological Sutdies, March 1866, page 17.

[13] Camilo, Raul Teixeira’s Psychographies, The Reformer, January 2006, pages 30-31.  

Originally published in  GEAE  Bulletin  number 529, 15^th September 2007.http://www.geae.inf.br/pt/boletins/geae529.html