The lamp of Kardec

Afonso Carlos Reis Fioravante

The following passages are recorded in the Gospel of John, chapter 20: “Jesus said to her, Mary! She turned and said to Him, Rabboni! (which is to say, Teacher). Mary Magdalene came and told the disciples that she had seen the Lord”.

“The other disciples therefore said to him: We have seen the Lord. So he said to them: Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.”

Mary Magdalene and Thomas represent two extremes in the exercise of faith. What about us? Have we been more like Mary or more like Thomas regarding the Gospel texts, the teachings of the Spirits, and subsidiary works? After all, have we practiced blind faith or reasoned faith?

Throughout our reincarnation, we receive a vast amount of information, especially now with the internet and social media, yet most of us have struggled to transform this information into knowledge, and knowledge into wisdom.

Information is raw material, raw data. Knowledge, on the other hand, is the understanding and organization of that information, a crucial phase for exercising reasoned faith. Wisdom, in turn, is the application of useful and selected knowledge in a sensible and ethical way, guiding us toward thoughtful decision-making for our spiritual growth.

The information in the Gospels and Spiritist Doctrine serves as guiding beacons, but the work of our transformation is primarily our own and cannot be delegated. We must convert these wonderful spiritual guidelines into wisdom. To do so, it is necessary to study and present doubts, as no one can achieve a higher degree of understanding without some uncertainty.

Without the blessing of doubt, we are left only with blind faith. Often, we believe we understand something, but when questioned about it, we realize we cannot yet explain it. This awakens doubt. But what is doubt? It is a psychological condition or feeling characterized by a lack of certainty or conviction regarding an idea.

Thus, every scientific method is motivated by doubt. Without doubt, there would be no scientific progress. Had Kardec not expressed his deepest philosophical doubts, we would not have the blessing of the Spiritist Doctrine codified by him, perhaps by someone else.

In most religions, doubt is discouraged, promoting unquestioning belief by the adherent. This is the exercise of blind faith. This does not occur in Spiritism, as it is neither dogmatic nor esoteric, and it encourages the practice of reasoned faith.

Why did Allan Kardec, when faced with doubt, seek the opinion of multiple Spirits and not accept the opinion of just one? In the Introduction to The Gospel According to Spiritism, chapter II, Kardec writes that “the first test is undoubtedly that of reason, to which it is necessary to submit, without exception, everything that comes from spirit”[1]

To avoid doubt, Kardec adopted the Universal Control of Spirit Teachings (CUEE), where the majority’s opinion prevails rather than that of a single Spirit. The answers came through a large number of mediums unknown to each other and from various locations, as agreement would be the best confirmation, according to Kardec.

The opposite of doubt is certainty. Certainty is adherence to an idea, opinion, or fact, disregarding any possibility of error. For science, absolute certainty does not exist, as everything carries a degree of uncertainty.

The great Russian writer Dostoevsky, in his monumental book The Brothers Karamazov, presents an interesting idea: “certainty puts you in a cage, while doubt sets you free.” [2] But what is Kardec’s recommendation regarding Spirit Teachings? Certainty, or questioning everything?

In chapter I, item 50 of Genesis, Kardec states: “The Spirits teach only what is needed to place humans on the path of truth, but they abstain from revealing what humans can discover by themselves.” [3] Thus, noble Spirits will not provide ready-made answers to what is our own responsibility, nor will they do the learning for us. If they did, they would hinder and harm our spiritual progress.

When Spirits leave us the possibility of discussing our doubts, examining, and submitting everything to reason, they encourage the exercise of reasoned faith, based on knowledge and critical analysis of reality and spiritual teachings. Our faith is strengthened through reason.

Also in Genesis, chapter I, item 55, Kardec presents an important premise: “Pressing forward with progress, Spiritism will never be surpassed, because if new discoveries were to show it to be in error on one point, it would modify itself on that point. If a new truth is revealed, it accepts it.” [4]

An example of this is Kardec’s statement in Genesis, chapter VI, item 26, about the fact that the planet Mars has no satellites. In 1877, astronomer Asph Hall discovered two satellites orbiting Mars: Phobos and Deimos. This discovery did not affect the doctrinal bases and was accepted according to Kardec’s guidance. We stick with science.

An example is Kardec’s statement in Genesis, chapter VI, item 26, about the planet Mars having no satellites. [5] In 1877, astronomer Asaph Hall discovered two satellites orbiting Mars: Phobos and Deimos. This discovery did not affect the doctrinal foundations and was accepted according to Kardec’s guidance. We still stick with science.

Kardec was called by his friend, astronomer Camille Flammarion, “common sense incarnate” [6] in a funeral speech, as during his life he constantly applied the indications of common sense to his work.

The recommendation for us Spiritists is neither to believe everything nor to doubt everything. The correct path is to use common sense in all things, improving our ability to analyze information, texts, books, messages, and phenomena rationally, with logic and critical thinking, to discern truth from falsehood. For this, it is necessary to study Spiritist Doctrine seriously and methodically, starting from the beginning, that is, the Spiritist codification.

Jesus skillfully used intelligent doubt, not providing ready-made answers but prompting the interlocutor to think: “Who do men say that I, the Son of Man, am? But who do you say that I am? What is written in the law? What is your reading of it?” These are small examples of His divine pedagogy.

Spiritism also invites us to question who we are, where we came from, where we are going, and the causes of pain, suffering, inequality, and other fundamental issues.

It is certain that those who study Spiritist Doctrine but do not question it lack deeper understanding. Intelligent doubt is an invaluable tool for assessing learning. Try to explain Spiritist principles to yourself, and you will discover that there is always more to study. Often, doubt is the starting point for a deeper search for truth, whether religious, scientific, or philosophical. Confronting doubt leads to seeking answers, which can develop a more solid and conscious faith, that is, reasoned faith.

In Spiritism, reasoned faith is belief based on reason and study rather than inherited or blind faith. It seeks to understand doctrine, analyzes facts, and questions to reach solid conviction, free from dogmas and prejudice. Doubting everything or believing everything is unhealthy. True unwavering faith is that which can face reason at all times. [7]

It is important to note that reasoned faith is not cold or devoid of feeling. The message of Christ must be known, meditated upon, felt, and lived.

Finally, the lamp of Kardec. In “Senda para Deus” (Path to God) [8], Emmanuel cites reasoned faith as the lamp that Kardec places in each person’s hands to illuminate the path of evolution. Emmanuel says: “Your faith will be reasoned, but not cold […] Your reasoned faith will ultimately be the lamp that Allan Kardec placed in your hands, so that the flame of charity may constantly burn within it. You will walk with it and through it, reaching real understanding of Christ’s teachings, learning to serve with Him, our Master and Lord, so that the Kingdom of God rises in human hearts, building human happiness forever.”

REFERENCES

Kardec, A. (2003). The gospel according to Spiritism (G. Ribeiro, Trans.; 121st ed.). FEB. (Original work published 1864)

Dostoevsky, F. (1963). The brothers Karamazov (M. Franco, N. de Guerra, F. Guerra, & A. Pescada, Trans.; 1st ed.). Estúdios Cor. (Original work published 1880)

Kardec, A. (2003). Genesis (G. Ribeiro, Trans.; 43rd ed.). FEB. (Original work published 1868)

Kardec, A. (2003). Posthumous works (G. Ribeiro, Trans.; 33rd ed.). FEB. (Original work published 1890)

Emmanuel (Spirit), & Xavier, F. C. (Medium). (2014). Senda para Deus (1st ed.). FEB.