Spiritist Journey in 1862, one hundred and fifty years later
Orson Peter Carrara

The book, above cited, and another book The Obsession, both translated by Wallace Leal V. Rodrigues, bring valuable insights for the strengthening of spiritual groups

 
It is a great pleasure to appreciate the prefaces written by Wallace Leal V. Roberts - who was editor in chief of Casa Editora O Clarim, de Matão-SP, for a good time in the 60 to 80 - especially when referring to works of Kardec, which he translated directly from the original French.

Is the case of Spiritist Journey in 1862 and The Obsession, both translated, edited and prefaced by the end of the 60s by that publisher.

The first - which is celebrating 150 years since its launch - brings the pronouncements of his own Allan Kardec Spiritist groups to which he visited on trips made ​​doctrinal dissemination, as the name says, in 1862. The second book presents numerous cases of obsessão followed by the encoder, with their comments, analyzes and, of course, many teachings in the expansion of the subject.

Selected for our readers excerpts from two prefaces the translator, is the expression of the text, is the opportunity to always remember Kardec.

In The Obsession, Wallace says:

'(...) In the book we will read, Kardec gathers cases of obsessions manifested not only in individuals but in groups, just to Morzines. It is, therefore, a social behavior, ie, a delicate texture such ways as human beings - spirits are human beings! - Fit or not fit the social environment, in this case causing the entire range of imbalances that Kardec with so much happiness catalogs live. (...)

Important occurrence to be emphasized, especially in the middle spirit, which has the motto that "the true spirit is recognized for its inner reform," is that we are not completely aware of most of our "attitudes" or the extensive influence they have on our social behavior. But through the oft-quoted "surveillance", a detailed analysis, we find the operation of certain "attitudes" in ourselves. And do not forget that now, or tomorrow, as spirits, we, as our "attitude" to be classified as "obsessors."  

At first sight the change in "attitudes" may seem
a simple matter, and this is the error 

Through introspective relampejos of "attitudes" that work in us, we become sensitive to the "attitudes" of other minds, clothed in flesh or not. But it happens that in either case people do not always openly reveal their "attitude"! In fact, they learn through experiences with others, to keep some of their "attitudes" hidden from the casual or even knowledge of the closest friends. Due to this fact we use the term "trend of reaction" instead of "reaction" only to the third component of the "attitudes" in order to indicate that they are not necessarily expressed in overt behavior. And because it takes place, the success of social interaction leads often to infer the talent or reduce the nature of thoughts, feelings and tendencies of the other reactive, from very subtle signs of behavior. In reality it is a common feature of human thought make inferences about the "attitudes" of others and regulate our own actions accordingly. Based on limited and tiny samples of the behavior of others, we can conclude that, say, dealing with a person liberal, comprehensive, devoid of prejudice, and react, then, in a manner we deem appropriate. But while we all do deductions, people differ in ability to do them correctly. (...)

At first sight the change in "attitudes" may seem a simple matter, and this is the error that usually cover the majority of scholars sessions dispossession. We believe that, since the "attitudes" are learned, it should be fairly easy to modify their intensity or replace an "attitude undesirable" by learning another. The fact is that however complicated the "attitudes" are not modified or replaced with the same ease with which they are learned. (...)

The individual believer is characterized by a marked dependence on others and a perceived inability to assess critically the proposals of others. This combination of features makes it especially prone to adopt the beliefs of others or any propositions with authority.  

The Book of Spirits and The Mediums' Book had been constituted immediately in bookstore successes 

At the other extreme, if the individual is highly resistant to persuasion, who lack often the ability to understand the material communicated. It is usually negative to authority, rigid in their thinking and obtuse and willfully oblivious to new ideas, where necessary, by the Divine Laws that govern us, the imperative of pain as a last resort of persuasion for the Good (... )

For all this so seriously Jesus proposes the "watch and pray." (...) '

In Spiritist Journey in 1862, we read:

'(...) Is the encoder itself, lucid and awake, which is responsible for initiating the dissemination of the truths of the spirit through rostrum. Next to him, in perfect coordination, appear Léon Denis.

In one as in another, and as still happens in our day, the concern that converges to an ethic that, in being to some extent, heritage of the oldest cultures, it was practically just "letter that kills"; will now be "the spirit that quickeneth," subversive swoop towards the outside to inside, from theory to action. His character makes it refreshing and authentic apostolar evangelically demystified, which leads us to establish a comparison with the book of "Acts", this chronicle of travel, during which numerous characters have all the time, her lips parted, as they prepared to put into words the thought of the Good News in speculations about past and present actions, which accumulate in their spirits with the power of the river pressed against the walls of a dam.

This "Spiritist Journey 1862" is something similar and so it behaves Allan Kardec. (...)

"The Spirits 'Book" and "The Mediums' Book" had been made ​​since its launch in bookstore successes, and its author became, instantly noticed. Riven by an overwhelming sadness, thoughts Humanity disputed able to offer a new and true interpretation of all that could be deemed of great importance. Religions had signs of an incurable senility and ceased to be the "brake" sterilizing, but the ethics that reeked of education reported by the Superior Spirits could not be considered as a "religion", but the very "religion", stemming from a dark night suffocated by the smoke that reeked of acrid flesh roasted at the stake.

In Lyon, the first meeting of leaders spiritualists: in one side, Dijou and on the other Kardec 

The symbol of it, was not the "brake" but the "key", and it was implied at the same time a hope and a threat. There was something exhausting and sickening that crucial nineteenth century, when the man reached the superlative of a technique developed in a succession of generations unthinkable: to love so well, so little loving. (...)

Night! September 19, 1860. Is received Kardec Spiritist Center Broteaux, the only one in Lyon. At the door waiting for you on Dijou, worker, workshop chief, and his wife.

This is, in history, the first meeting of leaders spiritualists. Dijou finds himself at the head of the group from Lyon, Kardec plays major roles in "Societe" Parisian. The hand shakes vigorously emeritus thinker fingers calloused and rough fellow, whom he calls "brother." In that exchange serious look to see if they mutually understand each other: though in different planes, their responsibilities are similar.

Transposed the portals, the heart rejoices Kardec. The "miracle" that had already made mention many times, always with excitement and pride, the great achievement it is for the spiritual doctrine conduct, is consolidated there, before his eyes, which is a spiritual mentor, Erastus in sublime epistle addressed to the community Lyon, who will find the words to suit the emotion Encoder: "You can not imagine how the chair is nice and sweet to your banquet, where the wealthy and the workers embrace drinking fraternity!"

Kardec goes to the lectern and simple spiritual center of Broteaux, out in the future, will be remembered as the site of the pyre. There is lit the sacred fire that empunharão through the centuries, all those compromissaram, even at the cost of injuries, sweat and tears, to disclose the glories of Spiritualism by the blessing of the word. (...)

In the fall of 1862 left Paris for his third trip propaganda spirit. This is the most extensive to be made throughout your life and stretch to Bordeaux. Need to verify the fermentation process. The world of human flesh was a sick world that are trying to analyze within the frameworks of psychology or philosophy. But everything was open to more than one explanation.  

The concepts contained in Spiritist Journey continue
 in 1862 current and fundamental to the
conduct of Spiritualists  

Kardec prepared with the usual zeal, the material of his oratory, and in fact, your theme of choice is better than ever, expressed in the legacy of this trip.

All that will mean is the result of a personal experience. This experience goes to us and the voice that expresses, despite the years, has nothing of weakness. Between man and his happiness, stands the Shadow, the terrible passion: Selfishness. This is a kind of cry that needs to be repeated a thousand times, until the major obstacle, the Shadow, is recognized as the worst of enemies. Meanwhile let not all be excluded from the happiness that we want to share. (...)

Andrew Moreil, the latest biographer of Kardec, says the "Spiritist Journey in 1862" as follows: "This great trip was later published in special work, it became necessary to assist spiritual groups, both as regards the doctrine, and in regard to organization and administration of company spirit. "

We believe that this book was not, so far, edited in English. Lançamo it not only for its high quality doctrine, but also as one of membership "House Cairbar Schutel" a celebration of the Centennial of disincarnation Allan Kardec, which occurred in 1869.

The concepts contained in it are so current and fresh, so fundamental to the good conduct of spirit entities, which could have been written in 1962. The astute and observant reader will here a thousand discoveries of transcendent value. One hundred years passed, the instructions are still perfectly applicable Kardec and a guarantee for doctrinal purity. They are characterized by firmness, clarity and responsibility. Finally, her curious model of regulation, the ancestor of the current statutes spiritist societies, is an example of weighting of disgust to mysticism and revelation of a universal high spirit.

The "Spiritist Journey in 1862" is a work in which, in natural way, the "man" Allan Kardec is revealed to us with his historical consciousness, and sudden flashes, allows us to see very close to us, unless already accomplished the we intend, that is, the substantial interior renovation which alone makes possible the magical interaction: the creature living in Spiritualism, Spiritism in the living creature. "'

Nothing else dare add. The text is too ripe for serious reflections.

Orson Peter Carrara is an editor, spiritist lecturer and author. He has published ten books. His work can be accessed through the website www.orsonpcarrara.com.br and the blog orsonpetercarrara.blogspot.com