I have not come to destroy the law, -

J.dA. 04/ 11/ 2014.

Theme: The Spiritism.

Source: The gospel according to Spiritism, I: 5 a 7.

1. Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill,
for verily, I say unto you, till Heaven and Earth pass, one jot or one title shall in no wise pass from the law,
till all be fulfilled (Matthew, 5 : 17 & 18).
MOSES
2. There are two distinct parts to the Mosaic Law: the Law of God as promulgated on Mount Sinai and
the civil or disciplinary law decreed by Moses. The first is invariable; the other, being appropriate to the
customs and character of the people, modifies itself with time.
The Law of God is formulated on the following ten commandments:I. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of
bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any
likeness of anything that is in Heaven above, or that is in the Earth beneath, or that is in the water under the
Earth: thou shalt not bow down thyself to them nor serve them (1).
II. Thou shalt not take the name of the Lord thy God in vain.
III. Remember the Sabbath Day, to keep it Holy.
IV. Honour thy father and thy mother, that thy days may be long upon the land which the Lord thy God
giveth thee.
V. Thou shalt not kill.
VI. Thou shalt not commit adultery.
VII. Thou shalt not steal.
VIII. Thou shalt not bear false witness against thy neighbour.
IX. Thou shalt not covet thy neighbour's wife.
X. Thou shalt not covet thy neighbour's house, nor his manservant, nor his maidservant, nor his ox nor
anything that is thy neighbours.
This Law is for all times and all countries and because of this has a divine character. All other laws
were decreed by Moses, who found it necessary to restrain his people through fear due to their turbulent and
undisciplined nature, and also to combat the abuses and prejudices acquired by them during the period of
slavery in Egypt. To give authority to his ]laws, be had to give them divine origin, as did other legislators of
primitive peoples. The authority of man needed to base itself and the authority of God. But only the idea of a
terrible God could impress ignorant peoples in whom the sentiments of true justice and morality were very
little developed. It is evident that He Who included amongst His commandments 'Thou shalt not kill or cause
damage to your neighbour' could not then contradict Himself by making extermination a duty.
__________

(1) Allan Kardec thought fit to quote only the first part of this verse. We would therefore call attention to the great
significance of this unquoted section which states that the sins of the fathers will be visited upon the third and fourth generations,
according to the original translations, and not the first and second generations as is stated in some of the recent translations.
In fact this is a veiled teaching of reincarnation. By the third or fourth generation the sinner has had time to reincarnate yet
again, which logically means that the one who originally sinned will pay his or her own debts. This is far more in keeping with
God, Who is all laving and merciful, than the suggestion that He would vent the sins of the fathers on the children who had nothing
to do with the matter. (Translators note.)

***

THE CHRIST
3. Jesus did not come to destroy the Law, that is to say God's Law. He came to fulfill and develop it, to
show its real meaning and to adapt it to the degree of Man's advancement at that time.
That is why we find within the Law the principle of our duty to God and our fellowmen to be the base
of His doctrine. Regarding the laws devised by Moses we find bat be, on the contrary, modified them
profoundly, both in form and substance. While constantly combating the abuses of exterior practices and
false interpretations, he was unable to make the people go through a more radical reform than that of
reducing the Law to the order: Love God above all things and your neighbour as yourself,' adding this is all
the law and the prophets.
By the words, 'Heaven and Earth will not pass till everything be fulfilled, even to the last jot,' Jesus
wished to say it was necessary for God's Law to be completely implemented and practised over all the Earth
in all its pureness, with all its amplifications and consequences. In effect, what use would it have been to
promulgate the Law if it were only to benefit one nation or only a few men? Mankind, being sons and
daughters of God, is without distinction and so subject to the same solicitude.
***
4. But Jesus was no mere moralist legislator offering His ward as exclusive authority. It fell to Him to
complete the prophecies which had announced His advent, by means of the exceptional nature of His Spirit
and His divine mission. Jesus came to teach mankind that true life is not the one lived here on Earth, but
rather the life lived in Heaven. He came to show the pathway to this Kingdom, how lo be reconciled with
God and to present these facts as part of things to come which would enable mankind to fulfill its destiny.
However, He did not explain everything, but limited Himself to offering only the initial part of the truth on
many subjects, saying that Man as yet could not understand the whole truth. But He talked about all things in
implied terms. In order for people to be able to understand the hidden meaning of His words it was necessary
for new ideas and knowledge to mature, so bringing the indispensable key, as these things could not appear
before the human Spirit had achieved a certain degree of maturity. Science still had to play an important part
in the emergence and development of these ideas; therefore it was necessary to give time for science to
progress.
******
SPIRITISM
5. Spiritism is the new science which has come to reveal to mankind, by means of irrefutable proofs,
the existence and nature of the spiritual world and its relationship with the physical world. It appears not as
something supernatural, but on the contrary, as one of the living and active forces of Nature, source of an
immense number of phenomena which still today are not fully understood, and because of this they are
relegated to the world of fantasy and miracles. Christ alluded to this situation on several occasions and it is
the reason why much of what He said remained unintelligible or has been wrongly interpreted. Spiritism
offers the key by which all can easily be explained.
***
6. The law of the Old Testament was personified in Moses: that of the New Testament in Christ.
Spiritism is then the third revelation of God's Law. But it is personified by no one because it represents
leaching given, not by Man but by the Spirits who are the voices of Heaven, to all parts of the world through
the co-operation of innumerable intermediaries. In a manner of speaking, it is the collective work formed by
all the Spirits who bring enlightenment to all mankind by offering the means of understanding their world
and the destiny that awaits each individual on their return to the spiritual world.
***
7. Just as Christ said: 'I am not come to destroy the Law but to fulfill it,' so Spiritism says:
We have not come to destroy the Christian Law but to carry it out. It leaches nothing contrary to what
was taught by Christ. Rather it develops it, explains it in a manner that can be understood by all and
completes that which had previously been known only in its allegoric form. Spiritism has come at the
predicted time to fulfill what Christ announced and to prepare for the achievement of future things. It is then,

the work of Christ Who, as He also announced, presides over the regeneration which is now taking place and
which will prepare the reign of the Kingdom of God here on Earth.
*****************************
CONSIDERATIONS:
Let us appreciate the revealing points of this study, since Spiritism reveals that: The spirits are the voices of
Heaven and also does reveal to us that: Spiritism is the new science which comes to reveal to men the existence and
the nature of the Spiritual World and its relationship with the corporal world, thence Kardec calls our attention to the
fact Of: of the same way that Jesus did not come to destroy the Law, Spiritism did not come to destroy the Christian
Law, but to give it fulfilment.
Now, when the spirits say that they are the voices of Heaven, we understand through the spiritist doctrine that
heaven is not a circumscribed place as we learned in childhood in the religious education.
That the spiritist doctrine has not come to take the place of no religion whatsoever as one would say: I come to
replace your religion with my doctrine, no, no. It is a science of the soul with religious and philosophical consequences.
What does happen is that Spiritism is a new science whose study leads us to the study of the soul which by itself
takes us to its origin which is God who creates it, hence as the soul is immortal it involves religious consequences in
virtue of the moral, and as the most perfect moral is the one of Jesus, it is evidently that the spiritist moral is the one of
Jesus. The spiritist doctrine well understood is for everyone be them religious or not, because the science of the soul
does interest everyone for we all are created by God.
Spiritism is considered the 3rd revelation because it reveals much of our soul and of the beyond world, of our
immortality, of the consequences of the good or bad living, makes one remember the teachings of Jesus and develops
us encouraging to the love of God and our neighbor as ourselves, undoubtable it is not materialist, but spiritualist.
Allan Kardec says that Spiritism does not have any individuality personifying it, but, It is in a sort of way a
collective being, formed through a gathering of beings of the spiritual world, each one of them brings the tribute of his
lights to men, so to allow men to know the beyond world and the providence which awaits them.

**********
Reminding the item n 5 in which Kardec explains:

That Spiritism comes to reveal the existence and nature of the spiritual world and its relationship with the
corporeal world.
That it appears not as something supernatural, but on the contrary, as one of the living and active forces of
Nature
That much of what Jesus said remained unintelligible or wrongly interpreted.
That Spiritism offers the key by which all can easily be explained.
***************************
Let us see an explanation about Spiritism in the Allan Kardecs book, Genesis chap. XIII: 4-6, 10 & 13:

Spiritism does not perform miracles.

4 . Spiritism comes, then, in its turn to do that which each Science has done at its advent, to reveal new laws,
and explain, consequently, the phenomena which are the result of these laws.
These phenomena, it is true, are connected with the existence of spirits, and with their intervention in the
material world which has been called supernatural. But to make it really so it would be necessary to prove that spirits
and their manifestations are contrary to the laws of nature, that not one of these laws produce their manifestation.
The spirit is none other than the human life or soul which survives the body. It is the real indestructible being
which cannot die, while the body is only a destructible accessory. Its existence is, therefore, as natural after as during
the incarnation. It is submitted to the laws governing the spiritual principle, as the body submits to those which rule the
material universe; but as these two principles have a necessary affinity, as they incessantly react upon one another, as
from their simultaneous Acton result the harmony and movement of the whole, it follows that the spiritual and material
elements as parts of the same whole, one as natural as the other, and that the first is not an exception, an anomaly in
the order of things.

***
5. During the incarnation the spirit acts upon matter through the intermediation of its fluidic body, or perispirit; it is
the same when discarnate. It accomplishes as spirit, and by the measure of its capacities, that which it did when on
Earth; only, as it has no longer for an instrument its mortal body, it serves itself, when necessary, with the material
organs of an incarnate being who is what we call a medium. It does as he does, who, unable to write himself, employs
a secretary, or who, not understanding a language, is served by an interpreter. A secretary and an interpreter are
mediums for an incarnated being, as a medium is a secretary or an interpreter of a spirit.

***
6. the elements in which spirits act, and the means of execution being different from those employed during the
incarnation, the effects are different. Those effects only appear supernatural because they are produced through
agents, who are not those by means of which men serve themselves; but from the instant when it is known that these

agents are natural, and that the manifestations occur in obedience to laws, there is nothing supernatural or marvelous
about them. Before the properties of electricity were known, the electricity phenomenon was regarded as miraculous by
certain people. As soon as the cause was known, the miracle vanished. It is the same with the spiritual phenomena,
which arise no more from the setting aside of natures laws than to the electrical acoustic luminous and other
phenomena which have given rise to a crowd of superstitions.

***
10. For those who deny the independent existence of the spirit, and consequently that of the independent
individuality of the surviving soul, all nature is simple tangible matter. All phenomena attaching to Spiritism are to them
supernatural, and consequently chimerical. Failing to admit the cause, they cannot admit the effect; and, when the
effects are patent, they are attributed by them to imagination, illusion, hallucination; they refuse to give credence to
them. Their own preconceived opinions render them incapable of judging Spiritism fairly, because they deny all things
which are immaterial.

***
13. The intervention of occult intelligences in spirit phenomena renders the later no more miraculous than other
phenomena which are due to invisible agents, because that the occult beings populating space are one of the powers
of nature a power whose action upon the material world is incessant as well as upon the moral.
Spiritism, in enlightening us with regard to this power, gives us the key, to a crowd of mysterious things
unexplained by any other means, and which in former times must have passed for amazing prodigies of knowledge. It
reveals, as does magnetism, a law hitherto unknown, or at least poorly understood; or it is more correct to say that the
effects were known; for they have been produced through all time before the law was discovered, and it is only the
ignorance of this law which engendered superstition. This law being now known, the marvelous disappears, and the
phenomena enter into the order of natural events. Thus, by moving a table or writing prescriptions under spirit
guidance, spirits perform no miracles any more than does the physician who restores a man almost dead to life, or than
the scientist does by bringing lightning from the clouds. He who would pretend, with the aid of this science, to perform
miracles would be either an ignorant or an imposter.

******
Let us see more about Spiritism in the book of Allan Kardec The Mediums Book, 2 nd
part, chap. I: items, 52 & 53:
ACTION OF SPIRITS ON MATTER.

52. Materialistic opinions being put aside, as condemned at once by reason and by facts, we have now to inquire
whether the soul, after death, can manifest itself to the living. Let us begin by considering whether there can be any
reason why intelligent beings, living, as it were, in our midst, although, from their nature, we are unable to see them,
should not be able to manifest themselves in some way or other. Common sense tells us that there can be no priori
impossibility of their being able to do this; and it is something that the supposition is seen to be not intrinsically
unreasonable. On the other hand, the belief that they can thus manifest themselves is indigenous among all nations,
and has existed everywhere, and at all epochs ; and it is evident that no intuition could be so general, or manifest such
vitality, in all ages, without having some foundation.
Moreover, this belief is sanctioned by the testimony of Holy Writ and by the Fathers of the Church; and only the
materialistic skepticism of our age could have relegated it into
the category of superstitions.
But these are only moral considerations. One cause has Contributed beyond all others to develop skepticism in
a positive age like ours; an age in which a reason must be given for every statement, and in which people must know
the "why" and the "how" of everything. That cause is the general ignorance of mankind in regard to the nature of spirits
and of the means by which they are able to manifest themselves. Let the world acquire this knowledge, and the fact of
spirit-manifestation will be seen to have nothing surprising in it, and will take its place with all other natural facts.

***
53. The very idea that people usually form respecting spirits renders the question of their manifestation
incomprehensible; for these manifestations can only occur through the action of spirits on matter, and as it is generally
supposed that spirits are divested of all matter, it is asked, with some show of reason, "How can a spirit act on material
things?" Here is the general error, for a spirit is not an abstraction, but is a definite being, limited, and Circumscribed.
The spirit incarnated in the human body constitutes the man's soul; when the spirit quits that body at death, he does
not emerge from it stripped of all covering. All spirits assure us that they preserve their human form and, in fact, when
they appear to us, they do so in the form by which we knew them during their human life.
If we observe people attentively at the moment of their death, we find that their soul is in a state of confusion ;
their perceptions are muddled; they see their bodies, whole, or mutilated, according to the manner of their decease;
and, at the same time, these souls see themselves, and feel that they are still living. Something tells them that the body
lying there is their body, and they feel a difficulty in comprehending how it can be that they are separated from it. They
Continue to see themselves under their previous form, and this sight produces in some of them, for a certain period, a

singular illusion, viz., that of believing themselves to be still in the flesh. They have to gain experience of their new
state, before they can become convinced of its reality.

*******
COMPLETING, THE BEGIN OF OUR COMPREHENSION ABOUT SPIRITISM, LET US ALSO
READ IN THE SPIRITS BOOK, IN INTRODUCTION THE ITEM, VI:
The beings who thus enter into communication with us designate themselves, as we have said, by the name of spirits or genie, and as
having belonged, in many cases at least, to men who have lived upon the earth. They say that they constitute the spiritual world, as we, during our
earthly life, constitute the corporeal world.
We will now briefly sum up the most important points of the doctrine which they have transmitted to us, in order to reply more easily to the
objections of the incredulous.
"God is eternal, immutable, immaterial, unique, all-powerful, sovereignly just and good.
"He has created the universe, which comprehends all beings, animate and inanimate, material and immaterial.
"The material beings constitute the visible or corporeal world, and the immaterial beings constitute the invisible or spiritual world, that is to
say, the spirit-world, or world of spirits.
"The spirit-world is the normal, primitive, eternal world, pre-existent to, and surviving, everything else.
"The corporeal world is only secondary; it might cease to exist, or never have existed, without changing the essentiality of the spiritual world.
"Spirits temporarily assume a perishable material envelope, the destruction of which, by death, restores them to liberty.
"Among the different species of corporeal beings, God has chosen the human species for the incarnation of spirits arrived at a certain degree
of development; it is this which gives it a moral and intellectual superiority to all the others.
"The soul is an incarnated spirit, whose body is only its envelope.
"There are in man three things -(1.) The body, or material being, analogous to the animals,
and animated by the same vital principle; (2.) The soul, or immaterial being, a spirit incarnated in the body; (3.) The link which unites the soul
and the body, a principle intermediary between matter and spirit.
"Man has thus two natures.: by his body he participates in the nature of the animals, of which it has the instincts; by his soul, he participates
in the nature of spirits.
"The link, or perispirit, which unites the body and the spirit, is a sort of semi-material envelope. Death is the destruction of the material body,
which is the grossest of man's two envelopes; but the spirit preserves his other envelope, viz., the perispirit, which constitutes for him an ethereal
body, invisible to us in its normal state, but which he can render occasionally visible, and even tangible, as is the case in apparitions.
"A spirit, therefore, is not an abstract, undefined being, only to be conceived of by our thought; it is a real, circumscribed being, which, in
certain cases, is appreciable by the senses of sight, hearing, and touch.
"Spirits belong to different classes, and are not equal to one another either in power, in intelligence, in knowledge, or in morality. Those of the
highest order are distinguished from those below them by their superior purity and knowledge, their nearness to God, and their love of goodness;
they are "angels" or "pure spirits." The other classes are more and more distant from this perfection; those of the lower ranks are inclined to most of
our passions, hatred, envy, jealousy, pride, etc.; they take pleasure in evil. Among them are some who are neither very good nor very bad, but are
teasing and troublesome rather than malicious are often mischievous and unreasonable, and may be classed as giddy and foolish spirits.
"Spirits do not belong perpetually to the same order. All are destined to attain perfection by passing through the different degrees of the spirithierarchy. This amelioration is effected by incarnation, which is imposed on some of them as an expiation, and on others as a mission.
Material life is a trial which they have to undergo many times until they have attained to absolute perfection; it is a sort of filter, or alembic,
from which they issue more or less purified after each new incarnation.
"On quitting the body, the soul re-enters the world of spirits from which it came, and from which it will enter upon a new material existence
after a longer or shorter lapse of time, during which its state is that of an errant or wandering spirit.
"Spirits having to pass through many incarnations, it follows that we have all had many existences, and that we shall have others, more or
less perfect, either upon this earth or in other worlds.
"The incarnation of spirits always takes place in the human race; it would be an error to suppose that the soul or spirit could be incarnated in
the body of an animal.
"A spirit's successive corporeal existences are always progressive, and never retrograde; but the rapidity of our progress depends on the
efforts we make to arrive at perfection.
"The qualities of the soul are those of the spirit incarnated in us; thus, a good man is the incarnation of a good spirit, and a bad man is that of
an unpurified spirit.
"The soul possessed its own individuality before its incarnation; it preserves that individuality after its separation from the body.
"On its re-entrance into the spirit world, the soul again finds there all those whom it has known upon the earth, and all its former existences
eventually come back to its memory, with the .remembrance of all the good and of all the evil which it has done in them.
"The incarnated spirit is under the influence of matter; the man who surmounts this influence, through the elevation and purification of his
soul, raises himself nearer to the superior spirits, among whom he will one day be classed. He who allows himself to be ruled by bad passions, and
places all his delight in the satisfaction of his gross animal appetites, brings himself nearer to the impure spirits, by giving preponderance to his
animal nature.
"Incarnated spirits inhabit the different globes of the universe. "Spirits who are not incarnated, who are errant, do not occupy any fixed and
circumscribed region; they are everywhere, in space, and around us, seeing us, and mixing with us incessantly; they constitute an invisible
population, constantly moving and busy about us, on every side.
"Spirits exert an incessant action upon the moral world, and even upon the physical world; they act both upon matter and upon thought, and
constitute one of the powers of nature, the efficient cause of many classes of phenomena hitherto unexplained or misinterpreted, and of which only
the spiritist theory can give a rational explanation.
'Spirits are incessantly in relation with men. The good spirits try to lead us into the right road, sustain us under the trials of life, and aid us to
bear them with courage and resignation; the bad ones tempt us to evil: it is a pleasure for them to see us fall, and to make us like themselves.
"The communications of spirits with men are either occult or ostensible. Their occult communications are made through the good or bad
influence they exert on us without our being aware of it; it is our duty to distinguish, by the exercise of our judgment, between the good and the bad
inspirations that are thus brought to bear upon us. Their ostensible communications take place by means of writing, of speech, or of other physical
manifestations, and usually through the intermediary of the mediums who serve as their instruments.
"Spirits manifest themselves spontaneously, or in response to evocation. All spirits may be evoked: those who have animated the most
obscure of mortals, as well as those of the most illustrious personages, and whatever the epoch at which they lived; those of our relatives, our
friends, or our enemies; and we may obtain from them, by written or by verbal communications, counsels, information in regard to their situation
beyond the grave, their thoughts in regard to us, and whatever revelations they are permitted to make to us.
Spirits are attracted by their sympathy with the moral quality of the parties by whom they are evoked. Spirits of superior elevation take
pleasure in meetings of a serious character, animated by the love of goodness and the sincere desire of instruction and improvement.

Their presence repels the spirits of inferior degree who find, on the contrary, free access and freedom of action among persons of frivolous
disposition, or brought together by mere curiosity, and wherever evil instincts are to be met with. So far from obtaining from spirits, under such
circumstances, either good advice or useful information, nothing is to be expected from them but trifling, lies, ill-natured tricks, or humbugging; for
they often borrow the most venerated names, in order the better to impose upon those with whom they are in communication.
"It is easy to distinguish between good and bad spirits. The language of spirits of superior elevation is constantly dignified, noble,
characterized by the highest morality, free from every trace of earthly passion; their counsels breathe the purest wisdom, and always have our
improvement and the good of mankind for their aim. The communications of spirits of lower degree, on the contrary, are full of discrepancies, and
their language is often commonplace, and even coarse. If they sometimes say things that are good and true, they more often make false and absurd
statements, prompted by ignorance or malice. They play upon the credulity of those who interrogate them, amusing themselves by flattering their
vanity, and fooling them with false hopes. In a word, instructive communications worthy of the name are only to be obtained in centers of a serious
character, whose members are united, by an intimate communion of thought and desire, in the pursuit of truth and goodness.
The moral teaching of the higher spirits may be summed up, like that of Christ, in the gospel maxim, 'Do unto others as you would that
others should do unto you;' that is to say, do good to all, and wrong no one. This principle of action furnishes mankind with a rule of conduct of
universal application, from the smallest matters to the greatest.
They teach us that selfishness, pride, sensuality, are passions which bring us back towards the animal nature, by attaching us to matter; that
he who, in this lower life, detaches himself from matter through contempt of worldly trifles, and through love of the neighbor, brings himself back
towards the spiritual nature; that we should all make ourselves useful, according to the means which God has placed in our hands for our trial; that
the strong and the powerful owe aid and protection to the weak; and that he who misuses strength and power to oppress his fellow-creature violates
the law of God. They teach us that in the spirit-work nothing can be hidden, and that the hypocrite will there be un-masked, and all his wickedness
unveiled; that the presence, unavoidable and perpetual, of those whom we have wronged in the earthly life is one of the punishments that await us in
the spirit-world; and that the lower or higher state of spirits gives rise in that other life to sufferings or to enjoyments unknown to us upon the earth.
"But they also teach us that there are no unpardonable sins, none that cannot be effaced by expiation. Man finds the means of
accomplishing this in the different existences which permit him to advance progressively, and according to his desire and his efforts, towards the
perfection that constitutes his ultimate aim.
Such is the sum of spiritist doctrine, as contained in the teachings given by spirits of high degree. Let us now consider the objections that are
urged against it.
______________________________________________________________________________
There is. between this doctrine of re-incarnation and that of metempsychosis, as held by certain sects, a characteristic difference, which is
explained in the course of the present work.
__________________________________________________________________
Vide, in connection with the statements of this paragraph, the qualifying explanations and practical counsels of
The Mediums' Book - TRANS.

**********

NB. With this little knowledge of these pages one takes away the doubt of the real existence of the spirits who
are the discarnate humanity, but alive who love us and so much they influence us as they are influenciated by us and it
is all natural in the laws of God, once without preconcepts against Spiritism one can study It, because we are moral
beings, immortal and spiritualists in evolution and progress of perfecting to the ascension to God our Creator, our
Father, our happiness, our reason for living, for in Him we live and have our being.
May God be with us, as formerly, today and forever?