(Part 2 and Final)

When presenting himself before Jesus, along with Elijah on Mount Tabor, Moses revoked the ban on communication with the dead. - François C. Liran ⁽¹⁾

Allan Kardec explains in the introduction to "The Book of the Spirits" and in issue 459: "(...) the action of Spirits is constant over the moral and physical world too. They act over matter and thinking and constitute one of the powers of Nature, the main cause of many phenomena not explained before, or poorly explained, and for which we only find a reasonable definition in Spiritism. 

Communication between Spirits and human beings is constant. The Good Spirits influence us to do good, sustain us in our trials in life, and give us courage and resignation. The evil urge us to do evil: they are happy to see us give in and, therefore, be like them. Communications between Spirits and men are secret or open. The first are seen in the good or bad influence they exercise over us, and of which we are not even aware. However, it is our responsibility to judge and separate the wheat from the chaff, i.e., to know the difference between the good and bad influences. The open communications happen through writing, speech or other physical manifestations, most of the times through mediums used by the Spirits as their instruments. 

Spirits manifest themselves spontaneously or when evoked. One can evoke all spirits: those who lived as common persons, and those who were famous, whatever the period in which they lived. Those who were our relatives, friends, or enemies, and obtain from them, by means of written or verbal communications, advice, information about their situation in afterlife, what they think about us as well as the messages they are allowed to pass to us. 

It is easy to distinguish a good from a bad Spirit - Spirits approach the environment in which they are being evoked according to its moral. High Spirits are pleased to be in serious meetings, where goodness and a sincere desire of those who are present to improve prevail. Their presence makes inferior Spirits withdraw. Inversely, the inferior Spirits turn up and have free access working among futile and curious persons, and where a great number of evil instincts can be seen. Far from giving us good advice and worthy information, we can only expect peddling, untruths, distasteful jokes, or mystification, because they often present themselves using respected names in order to better induce us to error. 

It is extremely easy to distinguish a good from a bad Spirit. High Spirits always use a dignified and gentle language, based on highest moral, and free from any inferior passion. Their advice is full of pure wisdom with the purpose of our improvement and for the good of humanity. On the contrary, the language of the Lower Spirits is inconsistent, commonplace, and coarse. They mock the unreasonable credulity and amuse themselves with those who question them, by flattering their vanity, and feeding their fantasies with false hope. In short, serious communication, in the broadest sense of the term, only occurs in serious centers where thoughts are shared and the practice of good is the main purpose."   

It is immature to prejudge mediumship – Probably those who still condemn the communication with the Spirits have a lot to lose by not being aware of the information they give us. Fiercely holding on to rusty dogmas they profess (but seldom practice), they do not accept their "status-quo" to be changed and stick to their ignorance and mental limitation in which they delight themselves not acknowledging the broader insights that the communication of Superior Spirits provide. Says Herminio C. Miranda: ⁽²⁾ 

"Bias against manifestations of the soul afterlife reflects a pathetic intellectual limitation, considering the enormous amount of information presently cumulated by specialized sciences. One can still accept researchers who are blocked by their materialistic concepts and who obstinately continue to deny these manifestations of the soul afterlife. However, it is difficult to understand and accept the theologians, who are ultimately spokesmen of their religious communities and who let themselves be intimidated and refuse to examine evidence and reject it with no appeal. Mainly because these communications are characterized at least nominally, as spiritualists, i.e., they are structured on the concept that the human being is, basically, a Spirit, whatever is its afterlife. Or, we shall arrive at the following masterpiece of sophistication: I believe in a spiritual principle in the human being. I believe that this principle survives bodily death (otherwise religion would not make sense), but I do not accept that this spiritual principle - soul or spirit - can exist, unless coupled to the physical body, because anthropology does not agree with that."  

Concludes Herminio C. Miranda: "But just because the criterion arbitrated by anthropology imposes, we must accept it as a starting point to embark on new theology mazes? Placements such as these may even be acceptable, i.e., philosophical and theological formulations cannot ignore scientific postulates or contradict them, but instead, it is imperative that we must be convinced that the scientific and anthropological criteria, in this case, are, in fact, true, tested, unquestionable, and therefore acceptable. Without this, we have a mere guess, like any other. What does the anthropology of the spirit or of the soul know up to now? From what we have seen, it is looking for the soul in the wrong place, precisely because it already begins the research determined not to find it, decision resulting from another premise no less arbitrary and personal - that the soul cannot exist, the more survive and communicate." 

To the orthodox-materialist anthropologists opposes the unquestionable message of the Spirits on the issue 459 of "The Book of the Spirits."

It is not without reason that Jesus uttered the famous words recorded by Lucas, in Chapter 10, verse 21, and Kardec did not exclude them from the Codification. In good French, it says the following: “Je te loue, ô Père, Seigneur du ciel et de la terre, de ce que tu as caché ces choses aux sages et aux intelligents, et de ce que tu les as révélées aux enfants!” ⁽³⁾ 

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¹ - Matthew 17:1 to 13.

² - Miranda, Herminio C. Christianity: The Forgotten Message. 3. ed. Matao: O CLARIM. Chapter 5, 2nd

³ - I thank thee, O Father, Lord of heaven and earth, that you have hidden these things from the wise and learned, and revealed them to little children!