To perfectly understand, it is FUNDAMENTAL the attentive reading and deep reflection of each line written here, before precipitated manifestation and value judgment formation, regarding the title of this article… remembering that there is a primary intelligence which causes everything, and that nothing happens by chance..., because as spiritualists we need at first to be loyal to the Doctrine of the Spirits, codified by Allan Kardec, since we base ourselves on the rational faith and due to this we deeply respect all the religions.
Spiritualism and Umbanda do not mix as doctrines, although both find consequences and philosophical and religious direction originated from mediumistic messages, however, both are doctrines absolutely different and individualized, in line with their foundations and practices. Many insist in calling the Spiritualist Doctrine "white table", however, any adjectivation is inadequate when one wants to refer to the Third Revelation. There is no white, blue, yellow or green table Spiritualism. Spiritualism dismisses any expression which gets closer to material senses than the appeals of the spirit, such as: identifying it through gradation of colors, pointing out titles of earthly progress in mediumistic manifestations, dogmatic expressions and, above all, understanding that the Spiritualist Doctrine is not divisible, since men are those who divide themselves into numerous religions.
It is not our intention to broadcast radical concepts, disregarding other mediumistic practices. However, it is our intention to explain the inexpugnable aspect of the Spiritualist Revelation. Let us not precipitate ourselves in aprioristic definitions and, much less, express malice to disseminating the reflexions consigned here. However, we collimate the search for the sublimated light of the mediated faith, as one imposing factor of the good spiritualist practice. Therefore, very far from positions of control, we will not compromise the legitimate doctrinaire and evangelic principles and, if many incautious fellows persevere in the incomprehension, then may each medium take care of his/her decision, mainly because Jesus affirmed that the wheat will grow next to the tare in His party. Considering that Spiritualists Centers which can devote themselves to the mediumistic practices with full conscience of the task they have in their hands are still rare, it is thus advisable and prudent, according to Emmanuel, "the intensification of the study meetings, so that the centers do not fall in the discouragement or incomprehension, due to a premature commerce with the energies of the invisible plan." (1) Emmanuel's theses explain that mediums are useful, but not indispensable in the Spiritualist Houses. Due to the lack of moral basis, many move away from the meetings, when they do not show phenomena. It is obvious that they act this way due to absolute disqualification for the legitimate work of the Spiritualism, the reason why it is better that they move away temporarily from the mediumistic works, before taking any commitment.
The subject we present aims at the contumacious mediums who allow themselves to be influenced by entities which manifest themselves with extemporaneous grimaces and languages (pretos-velhos, caboclos, indians, German, etc.). It is obvious that this habit is not convenient, it surprises that sincere specialists continue presenting this behavior.
In view of this stubbornness, it is our responsibility to defend the fidelity to Kardec, without compromising the spiritualist principles in not even an inch. The mediumistic practice does not consist only of the activities of psychic energies in their phenomenal and mechanical expressions, because it demands the work of monitoring and the sacrifice of the heart, where the light of verification and reference is the one that uprises from the conscience, the understanding, and the application of the Gospel. According to Emmanuel, who adds: "The first enemy of the medium is inside himself/herself, it is the personalism, the ambition, the ignorance or the insurrection in the voluntary ignorance of his/her duties in the light of the Gospel. The second enemy is within the spiritualist organizations, it is constituted of the one who convinced himself/herself as of the phenomena, without converting himself/herself to the Gospel by the heart, bringing to the hosts of the Comforter his/her personal whims, crystallized opinions in the hardening of the heart, without recognizing the reality of his/her deficiencies and the exiguity of his/her intimate moral and intellectual qualities." (2) A fellow asked us about our opinion regarding the "incorporation" of pretos-velhos and Caboclos in houses of spiritualist orientations. We said that the spirits who presented themselves as caboclos and pretos-velhos in terreiros (place where Afro-Brazilian religions such as umbanda and candomblé are practiced) have almost nothing of themselves to teach, in terms of spiritualist moral. Strictly, two are the forms through which Spirits of caboclos or pretos-velhos can enter a Spiritualist House: either to receive assistance, if they still need it; or to learn new things. Obviously, we shall have respect, attention, affection, love, a sincere desire to help, however this is not an isolate recommendation for Spirits of caboclos and pretos-velhos. This is for all mediumistic community.
It is affirmed that the garment of "preto-velho" is, only, the morphism with which the spirit behind him uses at that moment so that he can reach his objective. I wonder… What objective?... They say that behind these stereotypes (preto-velho, caboclo) there may be "doctors", "philosophers", "poets", etc., who only use such "garments" to teach better (!...). Nothing more strange than believing in such things. Even because the thought is the language par excellence in the spiritual world and the form and grimaces in speech and act are not necessary accessories. And the worst part of this is that many fellows, who do not study Kardec, believe that to be the instrument of "preto-velho" is a symptom of good mediumship. Well, there are no pretos-velhos (black old-men), nor brancos-velhos (white old-men), since all of them are Spirits. Therefore, we shall have caution with those atavisms.
We point out that the traditions of the African and American mediumistic practices do not suffer discrimination among studious spirits, neither are considered spirits nor developed, but rather ignorant. There is no prejudice in spiritualist sessions. It is aimed to keep the respect to the entities, the mediumship and the Spiritualist Doctrine, searching for the coherence with the truth already identified in Kardec´s precepts. Actually, Spirits who show themselves in the other world, as old African slaves or Indian people, can speak normally, without grimaces. Why not to verbalize in Portuguese, since the medium catches the entitie´s thought and dress it up with words?
Anthropologists refer to a certain "abrasileiramento" (adoption of Brazilian ways and manners) of the Spiritualism, since here people usufruct certain "intimacy" in dealing with terreiros entities. We cannot accept the idea of a "Brazilian" Spiritualism. This would be an extremely syncretic thought, full of several practices of the popular Catholicism an Afro-Brazilian religions. Although the Spiritualism has been disseminated in Brazil, facing a religious culture already consolidated, hegemonic and, therefore, conformator of the national ethos, did not, and even could not, suffer interferences of the popular Catholicism and of religions of possession from Afro-Brazilian matrix.
According to researches, some adepts of the Spiritualism are against the doctrinaire pureness and approximate themselves of the popular mediumnism, establishing a new religion along the 20th century, in other words: Umbanda. To affirm that creeds such as Candomblé, Quimbanda, Umbanda are "ramifications" of the Spiritualist Doctrine is to show supreme ignorance.
Spiritualism does not have ramifications or subdivisions. Its doctrinaire body is in the Basic Works codified by Allan Kardec. These aforementioned beliefs are from quite different origins of those of the Spiritualism, although sharing some concepts that are common not only to the Spiritualism, but to the several spiritualist tendencies.
We cannot accommodate ourselves with the "Brazilian" Spiritualism which many centers adopt, escaping from Allan Kardec´s lessons. The theoretical basis with which we analyze an eminently Spiritualist practice has, the pilotis (columns), the material of the Codification, with which we can separate strange Spiritualist practices from the practices eminently spiritualists. In these reflections, it is not our intention positioning ourselves as "police officers or inspectors" of the Spiritualism, since we do not accept this or that mediumistic practice, out of Kardec´s project, in Spiritualist Houses. We only point out that any constructive critical analysis is a necessity to the healthy spiritualist publicity and for a legitimate behavior in the maintenance of the foundations of the Third Revelation.
(1) Xavier, Francisco Cândido. The Consoler, dictated by the spirit Emmanuel, Rio de Janeiro: FEB publishing house, 1997.
(2) Xavier, Francisco Cândido. The Consoler, dictated by the spirit Emmanuel, Rio de Janeiro: FEB publishing house, 1997.