In this issue, we begin the study of the book, Practical Instructions on Spiritist Manifestations, work published by Allan Kardec in 1858. This work, which we suggest you read, refers to the edition published by “Casa Editora O Clarim”, and is based on Cairbar Schutel’s translation.
Questions for discussion
A. When Kardec published this book - we now start to study - he had two purposes in mind. What were they?
B. What is an apparition? How does it present itself? What is the difference between an apparition and a vision?
C. How can we define and classify a Spiritist communication?
D. What is Erraticity? Can we say that all disembodied Spirits are in erraticity?
Reading Text
1. This work is, chronologically, the second of the Spiritist Encoding. "The Book of Spirits" was published in 1857; "Practical Instructions" in 1858, the same year of the foundation of the "Parisian Society of Spiritist Studies" and the year the "Spiritist Magazine" was launched too. On August 1860, Kardec announced that his works had been sold out and he was not reprinting them, but a new book was already in press, much more complete and planned in a different manner. It was nothing less than "The Book of Mediums" published in 1861. It was Jean Meyer in 1923, who decided to publish the second edition of this work. Cairbar Schutel heard about it, and in the same year that “Practical Instructions” was in the bookstores of Paris, Schutel handed it translated to the Brazilian reader. (Publisher's Preface, pages 11 and 12).
2. Many people ask what they should do to become mediums. The solution to this problem is more complex than it seems at first glance, since it depends on preliminary knowledge necessarily extensive. To perform physical and chemical experiments it is necessary, in the first place, to be acquainted with Physics and Chemistry. The same occurs with mediumship. Since the answers to the original question do not fit within the limits of a written correspondence, this fact determined the publication of these instructions, necessarily more complete than what could have been written directly. (Introduction, pages 13).
3. It would be unwise to think that one will find in this work a universal and infallible recipe for the formation of mediums. Although everyone has the germ of the qualities necessary to become mediums, such qualities are presented in very different degrees in each person and its development depends on independent factors. The rules of poetry and music do not turn people into poets or musicians if they do not have a calling. The same is true regarding mediumship. (Introduction, pages 13 and 14).
4. It should not seem strange to the reader to find in this work matters which, at first glance, may appear displaced from their overall result. Experience will prove its usefulness. After they have been studied carefully, the facts verified in the mediumship practice will be better understood, and the language of certain Spirits will seem less strange. This book is not directed exclusively to mediums, but all those who are able to see and observe the spiritual phenomena. (Introduction, pages 14).
5. The Spiritist Science is based necessarily on the existence of Spirits and their intervention in the corporeal world. This fact is now admitted by so many people, it would be superfluous to demonstrate it. Since our goal is to guide people, who wish to engage in demonstrations, we believe they are sufficiently informed about this matter and regarding the fundamental truths that come from them. (Introduction, pages 14 and 15).
6. To those who deny this starting point, Kardec says: "See and observe when the chance comes. If, in spite of the facts and reasoning, you persist in your unbelief, we will consider as lost the time that we spent in wanting to take you from an error in which undoubtedly you are with pleasure. We respect your opinion, respect ours. That is all we ask". (Introduction, pages 15).
7. These instructions start by the presentation of the general principles of the Doctrine. While it may seem more rational to start by the practice, this is not the case: there is a moral conviction that only reasoning can give. Those who have acquired the rudiments of the theory better understand the need for certain provisions recommended in practice and show, in relation to them, more favorable provisions. Leading the undecided to the ground of reality, we hope to destroy the prejudices that may harm the outcome that we attempt to achieve, save the fruitless trials and ultimately combat superstitious ideas, which always have their origin in false or incomplete notion of the phenomena. (Introduction, pages 15 and 16).
8. The spiritual manifestations are the source of a multitude of new ideas that could not find representation in ordinary language. This is the reason of the ambiguity of words, and the origin of endless discussions. With clearly defined words and a word for everything, mutual understanding becomes easier; if there is a discussion, it is about the context and not about the form. The Vocabulary of this work was elaborated with the purpose of reaching such an object. Its organization in alphabetical order will, however, allow on the other hand an easier recourse to the definitions and information that are the key of the dome of the building and that will serve to refute, in a few words, certain critical and avoid a flurry of questions. (Introduction, pages 16).
9. The specific purpose indicates the natural limits of this work. Since the Spiritist Science touches all points of Metaphysics and Moral and, why not say most of the human knowledge, it would not be such a restricted frame thus allowing us to discuss and approach all issues or any objections. As additional studies, it is suggested that you read “The Book of Spirits” and the “Spiritist Magazine”. In the first you will find a complete and methodical presentation of the Doctrine, just as the Spirits dictated it. The second work contains, besides the relation and evaluation of the facts, a variety of matters that only a periodical publication can present. The collection of this magazine is the most complete repertoire on this matter in its triple aspect: historical, dogmatic and critical. (Introduction, page 17).
10. The Vocabulary, part of this book, defines some terms, directly or indirectly connected to the Spiritist Science, presented in alphabetical order. Following you will find the definition of some of them, mainly those often used in our area. (Spiritist Vocabulary, page 18).
Answers to the proposed questions
A. When Kardec published this book - we now start to study - he had two purposes in mind. What were they?
His first purpose is to indicate the means of developing psychic ability as much as it is compatible with the provisions of each person and especially when that power exists, guide it to be used in a useful way.
The second purpose is to guide, alongside with the actual mediums, the crowd, which increases every day, those who are interested in the spiritual manifestations. Guide these people in their research, to point out to them the stumbling blocks that they can and must necessarily find in an area so new, and initiate them on how to contact Spirits, and give them the means to obtain good communications. (Introduction, pages 13 to 15).
B. What is an apparition? How does it present itself? What is the difference between an apparition and a vision?
Apparition is the phenomenon through which the incorporeal world beings manifest in sight. The apparition can be vaporous or tangible. The vaporous or ethereal apparition is elusive and unattainable; it offers no resistance to the touch. A tangible apparition or stereological is palpable and has the consistency of a solid body.
An apparition differs from the vision or clairvoyance because it occurs in the waking state, through the visual organs and while man has full awareness of his relation with the outside world. The vision takes place in the state of sleep or ecstasy. It also occurs in the waking state, due to the effect of second sight or clairvoyance.
The apparition is recorded through the eyes of the body. It takes place in the very place where we are. The vision occurs when engaged in seeing absent or distant things, perceived by the soul in its state of emancipation and when the sensory faculties are more or less suspended. (Spiritist Vocabulary, page 20).
C. How can we define and classify a Spiritist communication?
A Spiritist communication is the intelligent manifestation of the Spirits, and its purpose is a continuous exchange of thought between them and men. They are classified as: frivolous communications: those relating to futile and unimportant issues; coarse communications: those that use language that offends decency; serious communications: those that exclude frivolity, whatever may be the subject they deal with; and instructive communications: those whose main object is to communicate a teaching given by the Spirits about Science, Morality, Philosophy and so on. (Spiritist Vocabulary, pages 21 and 22).
D. What is Erraticity? Can we say that all disembodied Spirits are in Erraticity?
Erraticity is the state of wandering Spirits, i.e., they are not embodied, and they stay like this during the periods between their various physical existences. Erraticity does not mean an absolute sign of inferiority for the Spirits. There are Spirits in Erraticity of all classes, except for those of the first order or pure Spirits, which no longer have to suffer incarnation and therefore cannot be considered in Erraticity. (Spiritist Vocabulary, pages 24).
