WEB

BUSCA NO SITE

Edição Atual Edições Anteriores Adicione aos Favoritos Defina como página inicial

Indique para um amigo


O Evangelho com
busca aleatória

Capa desta edição
Biblioteca Virtual
 
Biografias
 
Filmes
Livros Espíritas em Português Libros Espíritas en Español  Spiritist Books in English    
Mensagens na voz
de Chico Xavier
Programação da
TV Espírita on-line
Rádio Espírita
On-line
Jornal
O Imortal
Estudos
Espíritas
Vocabulário
Espírita
Efemérides
do Espiritismo
Esperanto
sem mestre
Links de sites
Espíritas
Esclareça
suas dúvidas
Quem somos
Fale Conosco

Study of the Works of Allan Kardec   Portuguese  Spanish

Year 9 - N° 453 - February 21, 2016

ASTOLFO O. DE OLIVEIRA FILHO  
aoofilho@gmail.com
       
Londrina, 
Paraná (Brasil)  
 
 
Translation
Eleni Frangatos - eleni.moreira@uol.com.br
 

 
  

Practical Instructions on Spiritist Manifestations

Allan Kardec

(Part 12)
 

In this issue, we continue 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. What are the essential points to be considered in the formulation of the questions addressed to the Spirits?

B. Kardec defines Spiritism as a science of observation, with its own principles. Therefore, what process must the observer follow, if he wishes to learn the Spiritist Science?

C. Can Spirits of our family help us in our difficulties and problems? 

Reading Text 

141. The soul’s emancipation occurs almost always during sleep; if the person is not sleeping, evocation makes you asleep, or at least it causes numbness and a momentary suspension of the sensitive faculties. It would, therefore, be dangerous if at that time the person is found in a situation when it needs all its reasoning. And it would be dangerous too if the person is very ill, since the disease could worsen. (Chapter VIII, pages 160 and 161).

142. We may wonder to see the Spirits of the most distinguished men meet the appeals of simple men. But this surprises only those, who do not know the nature of the Spiritist world. Those, who are aware of it, know that the position we occupy on this Earth gives us no supremacy and that the one who is powerful there may be below the one who was once his server. But if he is truly superior, he must have removed all his pride and vanity, and then he looks at his heart and not his looks. (Chapter VIII, pages 161 and 162).

143. The degree of superiority or inferiority of the Spirits indicates, of course, the tone that we should use with them. In short: it would be irreverent to treat the Higher Spirits as our equals, as it would be ridiculous to have the same deference to all without exception. Let us have reverence and respect to those who deserve it, gratitude to those who protect and watch us, and a general benevolence to all of them. (Chapter VIII, pages 162-165).

144. Since we see the Spirits so different from each other, from all points of view, we understand that not all of them are able to solve all difficulties and that a misguided question could expose us to another disappointment. (Chapter VIII, page 165).

145. General rule: When a Spirit speaks, we must not interrupt him; and when he expresses, by some sign, his intention to talk, we must wait and not interrupt only when we are sure that he has nothing else to say. (Chapter VIII, page 167).

146. If, in general, the questions are not unpleasant to the Spirits, there are issues that are very awkward and the Spirits completely abstain from answering them or they give a poor answer. (Chapter VIII, page 167).

147. The Lower Spirits are not scrupulous. They answer everything, but as they themselves say: "For a foolish question, a stupid answer", and to take them seriously would be crazy on our part. (Chapter VIII, page 167).

148. Spirits can refrain from answering for several reasons: a) the question may displease them; b) they do not always have the expertise; c) there are things that they are forbidden to reveal. If, therefore, they do not answer satisfactorily, it's because they do not want to answer, they cannot or should not do it. (Chapter VIII, page 167).

149. Whatever the reason, it is established when a Spirit categorically refuses to answer, one should never insist. (Chapter VIII, pages 167 and 168).

150. It is not enough that a Spirit is serious to solve ex-professo any serious question: it is not even enough if he was a wise man on Earth, since he can still carry the earthly prejudices. (Chapter VIII, page 171).

151. It usually turns out that other Higher Spirits come to the aid of one who we are questioning and compensate for his inadequacy: this happens especially when the intent of the one who questions is good, pure and free from any preconceived thought. (Chapter VIII, page 171).

152. In general, the Spirits do not pay attention to minor issues of purely material interest concerning the private life of each person. We will therefore be fooled if we consider them to be infallible guides, who we can consult whenever we want regarding our business. Only the frivolous Spirits act like that and answer to everything. (Chapter VIII, pages 171 and 172).

153. We did not consider as frivolous all questions that are of a personal nature: we must judge them with common sense. But the Spirits that can guide us best in this respect are our family Spirits. Without conflict they know our problems better than we do. (Chapter VIII, page 172). 

Answers to the proposed questions 

A. What are the essential points to be considered in the formulation of the questions addressed to the Spirits? 

Two key points should be considered in the formulation of the questions: the merits and the form. As to the merits, they should, however with no ridiculous phraseology, demonstrate the attention and indulgence that are due to the Spirit that communicates, if it is a Higher Spirit, and our benevolence, if the Spirit is equal to us or inferior. From another point of view, they must be clear, precise, with no doubts. It must avoid those that involve a complex sense.

As regarding the matter, the questions deserve particular attention, according to their object. Frivolous questions of pure curiosity and testing questions displease serious Spirits. They leave or refuse to answer them. Frivolous Spirits, however, have fun with them. Questions requiring proof are ordinarily made by those who have not yet acquired a conviction and seek thereby to make sure of the existence of Spirits, of their insight and identity. This is no doubt quite natural on their part, but they completely go out of their purpose. (Ibid, Chapter VIII, pages 168 and 169).

B. Kardec defines Spiritism as a science of observation, with its own principles. Therefore, what process must the observer follow, if he wishes to learn the Spiritist Science?
 

Those wishing to study the Spiritist Science must resign themselves to follow a different process to the one used in Science in general. If they think they cannot do it and have to apply their own processes, it is better to stop. The Spiritist Science has its principles. Those, who desire to study it, must conform to them. Otherwise, they cannot say they are able to judge it. These principles are as follows, with respect to proof questions: 1) Spirits are not machines that we move at will. They are intelligent beings, who do not say but what they want and we cannot subject them to our whims. 2) The evidence that we wish to have of their existence, their insight and their identity, they themselves give us, voluntarily and of their own will on many occasions; but they give it when they want to, and the way they want. We must wait, see, observe, and the proof will come: we have to pay attention to them as they go by. If we want to tease them, then, they escape us, and by doing this the Spirits prove their independence and their free will. This principle is, moreover, which governs all observational sciences. What does the naturalist do, when he studies the habits of an animal, for example? He follows it in all its manifestations of his intelligence or his instinct; he observes what is happening, but hopes that the phenomena appear; he does not even think of provoking them nor diverting their course; he knows, moreover, that if he did this, it would then not be seen in its natural simplicity. The same is true with respect to Spiritist observations. (Chapter VIII, pages 169-171). 

C. Can Spirits of our family help us in our difficulties and problems? 

Yes, in terms. The Spirits of our family, who are in charge of taking care of us, and by the habit they have of following us, are identified with our needs and know our problems better than ourselves. Our family Spirits can therefore enlighten us and, in many instances, they do it effectively, but their assistance is not always patent and material; it is most often hidden. They help us by a multitude of indirect warnings they cause and which, unfortunately, we do not always take into account, with the result that many times we have to complain about ourselves in our tribulations. When questioned, they may, in certain cases, give us positive advice, but generally are limited to show us the way, advising us that we should not exceed ourselves and they have a double reason for this. Firstly, our problems in life, if they are not caused by our own mistakes, then they are part of the trials that we must go through; they can help us to support them with courage and resignation, but they do not divert them. Secondly, if they were to lead us by the hand to avoid all the pitfalls, then what would be the use of our will? We would be like children in walkers up to our adulthood. They tell us: "This is the path, follow the good path. I will inspire you to do your best, but use your reasoning, as a child uses both its legs to walk”. (Chapter VIII, pages 172 and 173).

 

 


Back to previous page


O Consolador
 
Weekly Magazine of Spiritism