Spiritism

Spiritism is a philosophical doctrine established in France in the mid 19th Century by the French educator Hippolyte Leon Denizard Rivail, under the pseudonym Allan Kardec, which has also evolved into various forms of religious practice, among them some forms of syncretism that are often referred to by the same name.

Spiritism was based on dialogues established between Kardec and what he believed to be incorporeal beings (souls of deceased people). His assumption was neither original nor uncommon, as such beliefs had numerous followers then (among them many scientists and philosophers) and seances were carried on very often by his contemporaries, though usually for recreational purposes.

The term was coined by Kardec as the specific name of the doctrine but — given the fact that the word was created from roots taken from the common language — it was soon incorporated into normal use and used for other doctrines as well, though the original Spiritists protest this usage.

Spiritism claims adherents many countries throughout the world, including many in Latin America, particularly Brazil (where they make up approximately 1.3% of the population, most likely the highest proportion of any country).

Spiritism is not to be confused with Spiritualism. Its conflation or linkage with the meaning is regarded as pejorative by both Spiritualists and Spiritists. Spiritualism (in English), as a common noun (uncapitalised) is a largely obsolete term for animism and other religious practices involving the invocation of spiritual beings, including shamanism. As a proper noun, Spiritualism is a religious movement, prominent from the 1840s to the 1920s, found primarily in English-speaking countries.

Spiritists claim that Spiritism is not a religious denomination, but a social movement including religion, science and philosophy. The religious aspect derives from praying to the one God and following moral principles taught by prominent religious preachers, like Jesus, Francis of Assisi or Paul, the Apostle. The scientific aspect derives from their “investigation” of the other world (in which they have developed an extensive terminology), with the study of the possibility of survival of the human soul and of communication with spirits being their major goal. The philosophical side is concerned with their studies of the moral aspects of Christianity as social contract among men and its implications for the afterlife.

In the religious side, Spiritism claims to be a collection of principles and laws based directly on the teachings of Jesus, with further revelation received from Enlightened Spirits. These spiritists believe that their doctrine is the Consoler that was promised to mankind by Jesus (which interprets the Consoler as being a doctrine, not a person) to “reestablish all things in their truer meaning”. Kardecist Spiritism not only claims to be a logical successor for Christianity, but also to be a truer form of Christianity, purified from unnecessary elaborations and additions: unlike previous doctrines which had been filtered by the imperfections of the flesh, the teachings collected in his books would be closer to the truth God commanded His messengers (Enlightened Spirits) to bring unto mankind.

Since Kardec’s days Spiritism has lost most of its popularity among scientists and philosophers as most of both have a firm belief that Spiritism and Science are mutually exclusive and is not well-developed as a philosophy. They, however, keep their traditional approach as a neutral form of relationship: they embrace all Christian ramifications like a single Religion derived from the word of Jesus and, similarly to some oriental traditions, do not demand exclusive membership. They do not demand rituals or organisation either (these are taken from whatever religion the follower is associated to, which explains the differences of practice in different centres).

This policy is not always effective because membership to Spiritism is not regarded lightly by most Christian denominations and followers are often expelled. To cater for the religious needs of excommunicated members, most Spiritist centres encourage some form of active membership which includes “instructive”, “social” and “medium” meetings, as well as charity work.

Present-day Spiritists see a fundamental difference between “Scientific Spiritism” (the study of spiritual phenomena) and “Kardecist Spiritism” (the religious and philosophical practice derived from them). The two aspects of the doctrine are seen as complementary.