Intelligent
beings of
Creation,
the Spirits,
incarnated
or in an
extracorporeal
condition,
have thought
as their
only
attribute 1.
Living source of
creation, the thought
molded and emitted by
the Spirit
(thought-form) travels
through the fluid 2 residing
in the vibratory range
with which it tunes.
If thoughts have their
transmission route in
the fluid, it is evident
that they promote
transformations over it
that characterize its
quality.
Allan Kardec teaches us
that:
“Since these fluids are
the vehicle of thought
and this can modify
their properties, it is
evident that they must
be impregnated with the
good or bad qualities of
the thoughts that make
them vibrate, modifying
themselves by the purity
or impurity of the
feelings. Bad thoughts
corrupt the spiritual
fluids, as deleterious
miasma corrupt the
breathable air. The
fluids that surround the
bad spirits, or that
they project are,
therefore, vitiated,
while those that receive
the influence of the
good spirits are as pure
as their degree of moral
perfection allows.”3
Man lives in the
environment of his
mental creation and
coexists with those
around him, influencing
and being influenced.
Under the individual
bias of thought,
Emmanuel warns us:4
“(...) man lives within
the mental creations to
which he originates.
Our thoughts are walls
in which we cloister
ourselves or they are
wings with which we
progress in asceticism.
As you think, you will
live.
Our intimate life—our
place.”
Through his mental
creations, man is
capable of building his
own hell or Heaven in
his consciousness.
The Master Jesus Christ
called our attention to
the imperatives of
mental vigilance, in
order to safeguard
ourselves from the
setbacks of physical
life, which does not
await us, and from the
temptations that it
usually offers us:
“Take heed that your
hearts are not heavy
with hangover,
drunkenness, and anxiety
of [physical] life, and
that Day come upon you
suddenly.” (Lk 21:34).
“Watch and pray, lest
you enter into
temptation; indeed, the
Spirit is willing, but
the flesh is weak.”
(Matthew 26:41)
“You have learned that
it was said to the
ancients, “You shall not
commit adultery. But I
say to you that anyone
who looks at a woman
with an evil desire for
her has already
committed adultery with
her in his heart.”
(Matthew, 5:27 and 28.)
To sin by thought is
explored by Allan Kardec
in the Gospel
According to Spiritism,
in particular, when he
states, 5
“True purity is not only
in acts; it is also in
the thought, because he
who has a pure heart
does not even think
about evil. This is what
Jesus meant: He condemns
sin, even in thought,
because it is a sign of
impurity.”
Later on, the Coder
explains that,6
“A bad thought can have
two origins: the very
imperfection of our
soul, or a disastrous
influence exerted on it.
In the latter case,
there is always a hint
of a weakness, which
subjects us to this
influence; there is
therefore evidence of an
imperfect soul. So that
the one who goes
bankrupt cannot invoke
the influence of a
strange spirit as an
excuse, since that
spirit would not have
dragged him to evil if
he considered him
inaccessible to
seduction.”
About the genesis of
third-party thinking, it
is necessary to remember
the gregarious nature of
the human being whose
progress claims the life
of relationship, in
which, through our
actions and words, we
influence each other
positively or negatively
at all times.
It is the collective
aspect of thought, which
is both emitter and
receiver of influxes and
stimuli that are more
seductive according to
the degree of affinity
they share.
From this comes the
recommendations of the
apostle of gentleness:
“Having as a helmet the
hope of salvation.” Paul
(I Thessalonians, 5:8)
“Do you not know that a
little leaven leavens
the whole lump?” Paul (1
Corinthians 5:6)
In this regard, Emmanuel
clarifies, 7
The rays of our
influence intertwine
with the emissions of
those who know us
directly or indirectly,
and weigh in the balance
of the world for good or
for evil.
In the collective
environment, we educate
ourselves for good and
for evil.8 We
are students and masters
at the same time.
Furthermore, if man is
the author and/or object
of influence and, being
constantly surrounded by
spirits, it becomes
simple to qualify the
obsessive processes as a
mere effect of his moral
inferiority.
In the work Action
and Reaction,
Leonel, in a dialogue
with Silas, asserts that
“obsession” or “psychic
delirium”:9
“(...) is nothing more
than an abnormal state
of the mind, subdued by
the excess of its own
creations pressing the
sensorial field,
infinitely increased by
the direct or indirect
influence of other
minds, disembodied or
not, attracted by its
own reflection.
(...)
— Each one is tempted
outwardly by the
temptation he feeds in
himself.”
The temptation that man
builds in himself makes
him vulnerable to his
overfeeding with
constant excitement
promoted by the will of
his adversaries, making
him a prey to their
hallucinatory games.
Mental invigilance is a
serious situation of the
Spirit that demands
immediate repair from
him.
Prayer in this context
takes on a fundamental
role, as it attracts the
assistance of good
spirits to serve as a
buffer to the attacks of
executioners in the
cleaning of thoughts and
as a procedure of
courageous,10 reflected
and impartial
introspection of the
being in order to
identify the genesis of
its weaknesses.
There is also
instruction and charity
as important tools in
the zeal for the mental
field. Uplifting reading
leads man's thinking to
high vibratory ranges,
in addition to
instructing him about
the harmful effects
caused by negative
influences. Dedication
to others, on the other
hand, prevents man from
episodes of self-pity
and melancholy; attracts
the assistance of
spirits who sympathize
with him; it elevates
his thinking and refines
his balance of values
and predilections.
The guarding of thoughts
refers to a permanent
attitude, to a way of
being of the soul, just
as food is a vital
attitude for the body.11
Bibliographic
references:
DIAS,
Haroldo Dutra (Trans.),
1971- The new testament,
translated by Haroldo
Dutra Dias. – 1st ed. –
11 Prints – Brasilia:
FEB, 2020.
EMMANUEL
(Spirit). Living source.
A psychographics by
Francisco Candido
Xavier. Rio de Janeiro:
FEB, 2000.
KARDEC, Allan.
The Book of Spirits.
Translated by Salvador
Gentile. Rev. by Elias
Barbosa. Araras: IDE,
2009. 182 ed.
KARDEC Allan. The
Gospel According to
Spiritism.
Translated by Guillon
Ribeiro. Brasilia: FEB,
2018. P. 316.
LOUIS,
Andrew. Action and
reaction. A
psychographic by
Francisco Candido
Xavier. Rio
de Janeiro: FEB, 2003.