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The
spiritist
centre
and
its
spiritual
dimension |
The
Parisian
Society
of
Spiritist
Studies,
the
first
genuine
spiritist
centre
in our
world,
was the
guiding
focus of
the
spiritist
nuclei
which
emerged
afterwards
in
different
countries
According
to
Deolindo
Amorim,
in1850
about
300
spiritist
groups
already
existed
in the
United
States.
However
the
first
society
duly
constituted
under
the
aegis of
the
Spiritist
Doctrine
was the
Parisian
Society
of
Spiritist
Studies,
founded
by
Kardec
on 1st
April
1858.
Spiritism
was
born, as
we know,
in the
intimacy
of
family
nuclei.
Professor
Hippolyte
Léon
Denizard
Rivail
had
attended
many
meetings
in
private
homes
(Mrs.
Plainemaison,
Mr
Roustan
and Mr
Baudin
etc..)
before
founding
the
Parisian
Society
of
Spiritist
Studies,
which
became
the
guiding
focus of
other
groups
that
emerged
in
France
and
other
countries.
Its
origin
was,
however,
exclusively
moral.
The
Concept
of the
Spiritist
Centre
The
spiritist
centre
is the
cell for
the
dissemination
of
Spiritism
and of
the
reconciliation
of its
followers,
where
they
have
contact
with the
renewal
message
from the
Consoler.
A visual
point of
convergence
of the
movement,
it is,
in the
words of
Emmanuel,
"a
school
where we
teach
and
learn,
grow and
collect
the good
graces
towards
ourselves,
improve
ourselves
and
improve
our
fellow
creatures,
on the
eternal
path ".
J.
Herculano
Pires,
referring
to the
spiritist
centre,
said:
"We can
figure
it as a
concave
mirror
in which
all
philosophic
(spiritual)
activities
are
reflected
and come
together,
projecting
themselves
as
combined
in the
social
plan, be
it
spiritist
and non
spiritist".
A closed
spiritist
centre
is not
acceptable
nowadays,
closed
in its
four
walls,
which
Leopoldo
Machado
called
“spiritism
of the
dead",
when he
advocated
that we
made
spiritism
of the
"living".
The
spiritist
centre
should
take on
the
characteristics
of
Temple,
Home,
Hospital,
School
and
Workshop.
Emmanuel
asserts:
"When
you open
the
doors of
a
Spiritist
Christian
temple
or of a
domestic
shrine
that is
dedicated
to the
worship
of the
Gospel,
a divine
light
illuminates
the
darkness
of human
ignorance
and
through
the
beneficent
rays of
the star
of
brotherhood
and
knowledge,
that
shines
for the
good of
the
community,
men who
are
within
its
vicinity,
even if
do not
wish to,
move
without
realizing
it,
towards
a better
life"
("Reform"
January
1951).
The
Purposes
of the
Spiritist
Centre
This is
the
essential
function
of the
Spiritist
Doctrine;
to
operate
the
spread
of the
Spiritist
Doctrine
for the
renewal
of man,
whose
purposes
are
derived
from the
core
nature
of
study,
fellowship,
prayer
and
work,
based on
the
Gospel
of Jesus
interpreted
in the
light of
the
Spiritist
Doctrine.
The
centre
should
be the
home of
the
greater
family,
where
children,
youths,
adults
and the
elderly
have the
opportunity
to
socialize,
study
and
work.
The more
stable
centres
are
those in
which
the
whole
family
participates,
where
the
activities
of
adults,
young
people
and
children
are
integrated.
Thus
these
centres
form a
large
family,
which is
to
reunite
families
that
work in
them.
As a
school
for the
souls
that
spiritist
centres
should
be,
where
prayer
is
always
present
in the
process,
it is up
to the
spiritist
centre
to
promote
the
education
of men,
the
systematic
study of
the
Spiritist
Doctrine
and the
Gospel,
the
evangelization
of the
child in
the
light of
the
Spiritist
Doctrine,
the
integration
of young
people
in the
tasks of
the
Centre,
the
study of
mediumship,
the
fraternal
assistance
to
people
who seek
the
Centre
and the
establishment
of the
cult of
the
Gospel
in the
home.
It must
have as
its
target
the
spiritual
man,
before
the
physical
man,
preparing
him to
be a
good man
in the
social
environment
in which
he is.
Systematic
study is
an
excellent
tool for
staff
training
for the
Centre
(aka
spiritist
house).
The
study of
mediumship
aims to
offer
reliable
guidance
for
mediumistic
activities.
The
dialogue
with
people,
the
direct
contact
with the
participants
of the
Centre
in order
to know
what
they
want to
do; is
also an
essential
activity.
The
spiritual
centre
is also
a place
of
spiritual
and
material
help.
Its work
in the
field of
care is
based on
the
motto:
"Without
Charity
there is
no
salvation".
In this
sense,
it is up
to the
spiritist
house to
promote
spiritist
social
welfare
service,
ensuring
its
charitable,
preventive
and
promotional
characteristics,
combining
spiritual
and
material
help and
making
sure
that
this
service
is
developed
concurrently
with
meeting
the
needs of
evangelization.
If
Spiritism
is
opposed
by the
different
Christian
religions
with
respect
to the
doctrine
(in the
meaning
of
philosophy)
that
teaches,
it is
tolerated,
respected
and even
helped
in the
field of
social
welfare,
where it
develops
an
important
role. We
have to
understand,
however,
that
charity,
as
conceptualized
in
question
number
886 of
work
“The
Spirits’
Book” -
kindness
to all,
indulgence
for the
imperfections
of
others,
forgiveness
of
offences
- is
something
that
transcends
mere
almsgiving
and
assistance.
We must
bear in
mind
that, in
the
spiritist
task, we
must be
aware
that the
goal is
the
evangelization
of the
person,
and that
the
other
activities
are
simply
means.
The
Spiritist
Centre
and
Unification
Within
the
activities
of the
order of
spiritist
unification,
the
Spiritist
Centre
is a
fundamental
unit.
Allan
Kardec
was, as
it is
known,
the
first to
conceive
the need
for
unification
when he
proposed
that the
centres
kept
each
other
informed,
exchanged
information
and
visited
each
other,
forming
a great
spiritist
family
(The
Mediums’
Book,
chapter
29, item
334).
Indeed,
how to
assess
the
concordance
and the
universality
of the
teachings
without
a
catalytic
centre?
The very
own
elaboration
of the
Spiritist
Philosophy,
the
reason
that led
Kardec
to
propose
in his
"1868
Project",
the
existence
of a
coordination
centre
for the
spiritist
movement.
Later
on, in a
message
given
through
Frederick
Jr.,
Kardec
emphasized
three
items of
the
spiritist
action
to be
developed
by
spiritist
centres:
the
unification,
the
school
of
mediums
and
charity.
Also in
this
sense is
the
following
warning
from
Bezerra
de
Menezes:
"With
solidarity,
we will
be
union.
Separated
from
each
other,
we will
be
points
of view.
Together,
we will
achieve
the
fulfillment
of our
purposes.
Distant
from
each
other,
we will
continue
looking
for the
work
with
which we
have
already
found
ourselves
honoured
by
Divine
Providence
"(psychographic
message
by Chico
Xavier,
in
“Unification"
from
Nov. /
Dec.
1980).
It is,
therefore,
up to
the
spiritist
centre
to
effectively
participate
in the
movement
for
unification,
and join
experiences
and
efforts
with
other
local
and
regional
centres
of the
movement,
which
has to
be
inherently
democratic,
since it
has no
power to
impose
one’s
will on
others.
The book
"Guidelines
for the
Spiritist
Centre”
published
by FEB,
based on
a text
approved
by
federal
national
Council,
is an
example,
as a
result
compiled
from
broad
discussion
carried
out by
Spiritist
Centres
and
regional
organizations
of the
spiritist
movement.
The
spiritist
centre
that is
closed
in upon
itself
has no
means to
evolve,
due to
the lack
of
exchange
of
ideas,
experiences
and
interaction;
as the
united
Centres
are
capable
of
projecting
themselves
in
society.
The
Spiritist
centre
and
social
changes
The
solution
of
social
problems,
Kardec
writes
in
"Genesis"
(Ch.
XVIII,
item
25), is
all in
the
moral
improvement
of
individuals
and the
masses.
It is
not
Spiritism
that
creates
social
renewal,
but the
maturing
of
humanity
that
will
make it
a
necessity.
In "The
Mediums’
Book",
chapter
29, item
350,
Kardec
wrote:
"If
Spiritism
is, as
it was
announced,
to bring
a
transformation
of
humanity,
this may
only be
for the
improvement
of the
masses,
which
may
happen
gradually
and
little
by
little,
just for
the
betterment
of
individuals".
And
later
on, in
the same
item,
the
Codifier
proposes:
"It is
for a
providential
end that
all
serious
spiritists
society
must
tend to,
gathering
around
themselves
all
those
who have
the same
feelings;
then
there
will be
unity,
sympathy
and
brotherhood
amongst
them,
and not
a vain
and
puerile
antagonism
of
self-love,
of words
rather
than
facts,
then
they
will be
strong
and
powerful,
because
they
will be
supported
on an
indestructible
base:
good for
all."
The
projection
of the
Spirit
Centre
in
society
is a
function
of the
preparation
of
spiritist
men as
agents
for
change.
The
Spiritist
Doctrine
(philosophy)
gives us
a higher
idea of
God and
shows,
in
essence
what the
purpose
of life
on Earth
is.
Spiritism
substantiates
(give
evidence
for) the
afterlife,
and thus
that
material
life is
no
longer
the only
reality,
removing
from
materialism
its
support
base.
It is in
the
essence
of
Spiritism,
and
therefore,
of the
spiritist
centre
to
wrestle
constantly
with
materialism
and its
favourite
child;
selfishness
which is
the most
radical
addiction
and the
cause
all the
ills of
society;
disseminating
Spiritism
through
books
and all
available
means of
communication.
The role
of the
spiritist
centre
is to
place
the
Spiritist
Doctrine
within
the
reach of
man in
the
intimacy
of the
family
or in
the
social
segments
in which
we live
and
campaign.
The
Spirit
Centre
and
Codification
The
spiritist
centre
is the
depositary
of the
principles
of the
Spiritist
Philosophy
and it
cannot
move
away
from the
spiritist
philosophy,
otherwise
Spiritism
will
suffer
the same
fate as
Christianity.
Bezerra
de
Menezes
proposes
to us:
"It is
essential
to
maintain
Spiritism
as it
was
delivered
to Allan
Kardec
by the
Divine
Messengers,
without
political
commitment,
without
religious
professionalism,
without
depressing
personalisms,
and
without
burning
for
conquest
of
fleeting
earthly
powers"
(psychographic
message
by Chico
Xavier
"The
Reformer"
of ten.
1975).
The
adoption
of
exotic
theories
and
practices
or not
in tune
with the
simplicity
and
purity
of the
spiritist
tasks
compromises
its goal
and
disorients
followers
and
those
who are
assisted.
Here,
for
example,
the case
of
Projectiology:
there is
no doubt
as to
its
value,
but is
not a
subject
for the
spiritist
centre.
As is
the case
with
many
other
theories
and
practices
alien to
the
philosophy
(doctrine)
codified
by Allan
Kardec.
The
spiritist
centre
has
sufficient
resources
to
provide
care to
those
who seek
it with
psychophysical
problems:
prayer,
the
laying
on of
hands
healing,
magnetized
water,
disobsession
*,
as well
as
essential
evangelical-philosophic
guidance.
The
Centre
that
seeks to
strengthen
the
alternative
processes
of
treatment
and cure
indicates
a lack
of faith
in the
therapy
proposed
by the
Consoler.
The
contribution
brought
by André
Luiz
(Spirit),
especially
in books
that
make up
the
series
called
"Astral
City"(aka
Nosso
Lar), is
a
completion
of the
works of
Kardec.
His
reports
on the
spiritual
life are
kind of
follow
up of
the
second
part of
the book
entitled
"Heaven
and
Hell".
Kardec's
work,
however,
is the
basis of
spiritist
studies
and
Emmanuel
wanted
to
demonstrate
this by
writing
the
books
"Religion
of the
Spirits,"
"Harvest
of
Mediums",
"Book of
Hope"
and
"Divine
Justice",
around
the
basic
works of
the
Kardekian
codification,
which
constitute
the
"touchstone"
in the
field of
Spiritism
in order
to avail
ourselves
here of
an
expression
coined
by
Herculano
Pires in
the book
"The
Stone
and the
Weeds."
In the
Spiritist
Congress
held by
USE
(Union
of
Spiritist
Societies
of São
Paulo)
in May
1992, a
conclusion
became
striking:
`the
spiritist
cause is
greater
than the
spiritist
house".
The
spiritist
cause is
the end;
the
spiritist
house is
the
mean.
But we
generally
reverse
it,
giving
more
importance
to the
House
than the
cause,
or
making
concessions
to keep
the
house,
to the
detriment
of the
cause.
In this
sense,
the
Centre
should
avoid
the use
of
lotteries,
raffles,
bazaars,
bingos
and
other
ill-advised
means to
raise
money.
The
world of
Caesar
has its
requirements,
but we
cannot
forget
that at
the
Spiritist
Centre
we are
at the
service
of God.
We
cannot
accept,
therefore,
the
claim
that the
end
justifies
the
means.
The
Spirit
Centre
and the
Triple
aspect
The
three
aspects
of
Spiritism
-
science,
philosophy
and
religion
- should
be
studied
in the
spiritual
centre,
but the
religious
aspect
plays a
major
role.
Scientific
research
can and
should
be done
if the
centre
has
people
with the
capacity,
on
specific
days and
meetings;
to
perform
work in
this
area.
But we
should
not
forget
that if
we are
applying
the
Spiritist
Philosophy
in the
Centre
we are
at the
same
time
practicing
the
scientific,
the
philosophical
and
religious
aspect.
Consider
this
example:
when a
person
loses a
loved
one and
receives
at the
spiritual
centre a
spiritual
message
which
proves
that
their
loved
one
continues
to live;
this is
due to
the
mediumistic
phenomenon,
which is
the
object
of the
spiritist
science.
The
person
then
begins
to
reflect,
seek
information
about
the
phenomenon
and its
causes,
and is
enriched
with
such
thoughts:
this is
the
philosophical
aspect.
Then, in
the face
of the
new
conception
of life
one has
acquired,
one
changes
his
behaviour
towards
the
world:
then we
have the
religious
aspect.
The
spiritist
centre
thus
provides,
fundamentally
the
practice
of the
three
aspects,
whose
split
was made
by
Kardec
solely
for
didactic
purposes.
The
Organization
and
simplicity
of the
Spiritist
Centre
The
Spiritist
Centre
is
characterized
by the
typical
simplicity
of the
first
houses
of the
nascent
Christianity,
without
images,
rituals,
symbols,
vestments,
sacraments
or
manifestations,
such as
funerals,
weddings
and
baptisms.
In its
simplicity,
it
should
work as
an
educational
and
liberating
element,
eliminating
mental
conditionings
and the
ingrained
habits
that we
bring
from the
past;
recent
or
remote;
with
heightened
vigilance
in the
philosophical
and
mediumistic
practices,
and
keeping
in mind
that the
end does
not
justify
the
means.
The
spiritist
centre
should
be
organized
not only
to
effectively
develop
its
basic
activities,
but also
to
fulfil
its
legal
obligations.
As a
guideline,
it
should
adopt
the
departmental
structure
and the
planning
of
activities.
The
departments
cannot
be
watertight,
but work
together,
exchanging
experiences
and
ideas.
The
planning
of
activities
is
critical
because
it is
the
improvisation
that
often
leads to
route
detours.
The
direction
of the
spiritist
centre
must be
democratic.
There is
no place
for an
autocratic
leader
within
the
spiritist
environment,
one who
thinks
he owns
the
institution
and
shields
himself
in the
Spirits
to
justify
his
ideas.
It is
management-led,
with the
cooperation
of the
group
due to
its
skill,
patience,
tolerance
and
honesty
of
purposes,
which is
more in
line
with the
essentials
of the
Spiritist
Philosophy.
Translator’s
note:
*
Disobsession:
In
Spiritism,
the
practice
whereby
mediums
receive
lost or
perturbed
spirits
and
whereby
another
member
of the
centre
talks to
the
spirit
in order
to
educate,
evangelise
or
“indoctrinate”
it.
These
lost or
perturbing
spirits
are not
necessarily
linked
to the
specific
victim,
and the
afflicted
do not
need to
be
present
during
the
disobsession
meeting.
Frequently,
though,
victims
are
present
an as a
result,
non
Spiritists
may
refer to
disobsession
as
“exorcism”(
a word
that
Spiritist
reject
because
it
implies
demons
or other
non
human
spirits)
– note
taken
from the
book
entitled
“Obsession,
Passes,
Counselling
by J.
Herculano
Pires,
translated
by
Jussara
Korngold
and
Marie
Levinson
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