Spiritism and Science: overcoming modern challenges and errors

Spiritism, as a science with a philosophical aspect and moral consequences (Spiritism can only be seen as religion From a philosophical point of view, said Kardec, precisely based on the philosophy of the time, the Rational Spiritualism, from where Spiritism developed.)), formed through the scientific method, experiences challenges from all sides. Placed in a figure, it looks like the most beautiful flower, with the sweetest perfume and the greatest healing properties, smothered by thorns and weeds.

The most diverse difficulties arise from all sides, arising mainly from a lack of commitment, zeal and care. Under this nomenclature, they admit any type of ideas, coming from the mouth or mediumistic intermediation of individuals who have become unquestionable icons. As if that were not enough, lacking knowledge about what science and about the necessary scientific method, responsible precisely for the unassailable strength of the Doctrine born from the studies coordinated by Allan Kardec, most modern researchers promote, in the spiritist environment, new ideas, new theories, distracting themselves from the essential point: the evocations, producing teachings that agree with each other, so subjected to rational analysis, in the face of human science and in the face of what had already been constructed by the same method.

Scientific Method

Let us return for a moment to the question of the definition of scientific method, exemplified in the attached figure. For those who dedicated themselves to studying at least the first year of Revista Espírita (1858), it will be very easy to identify the same steps taken by Kardec:

• the systematic and controlled observation of certain phenomena and, later, of evocations;
• verification of identified facts;
• the investigation of hypotheses, which form a theory, cohesive in itself, from which we obtain implications, conclusions and predictions;
• carrying out experiments, through evocations, from which new observations are obtained, analyzed rationally and logically;
• hence, the observation of new facts, which will or will not corroborate the theory;
• finally, add the results of these observations to the scientific theory, if they corroborate it, or recycle hypotheses, making new observations and going through the same method again.

A very notable fact, which denotes Kardec's scientific rigor and his indissoluble commitment to true science, is that he Never clung to any idea in the study of Spiritism. Anyone who has studied the Spiritist Magazine of 1858 and 1859 already understands this very well. An example of this is the study treated mainly from the RE of July 1859, starting with the article O Zuavo de Magenta and concluded (at least for the moment) in the articles of the following month. We highlight the study in the article Materiality from Beyond the Grave.

And it is precisely at this point, that of attachment to ideas, added to the absence of the necessary method, that the vast majority of modern researchers of Spiritism make mistakes.

The error of the modern spiritualist movement

The big problem arises when, abandoning the essential scientific method for spiritist science, the Spiritist Movement began to admit theories contrary to the principles already solidified by the same method, such as the ideas of spiritual colonies, thresholds, etc., falling into the most basic error of the excited spiritist: blindly believe in the opinions of Spirits.

We do not say that Spiritism, studied by Kardec, has already observed everything there is to be observed. Of course not. What we say is that the modern spiritist movement has created a large set of theories that cannot face the scientific method, because they have not gone through it!

We very often find even those dedicated and willing researchers — we will not take this true impetus from them — who, however, cling to the most diverse ideas and who very quickly become irritated by the contradiction of what, scientifically, is part of the principles doctrinaires of Spiritism.

The basis of the indispensable methodology in Spiritism

Let us return here to what is highlighted on our home page – a quote from Allan Kardec in A Gênesis:

General concordance in teaching is the doctrine’s essential character, the condition even of its existence. It is evident that all principles which have not received the consecration of general agreement can only be considered as a fractional part of this same doctrine, merely as a simple, isolated opinion for which Spiritism cannot assume the responsibility.

It is the concordant, collective teaching of the spirits who have passed beyond which constitutes the logical criterion, giving strength to the spiritual doctrine and assuring to it perpetuity.

Allan Kardec — The Genesis

The statement highlighted above, made by Kardec, is not a mere result of a personal systematization. Quite the contrary: it represents the necessary scientific method for the study and development of Spiritism. It is not enough for the same principle to be consecrated by generality (which requires the use of evocations, because it is not enough that we just put ourselves in the role of listening and accepting what the spirits say); it is not necessary, furthermore, that this consenting collectivity of opinion of the spirits be passed through the criterion of logic, which means comparing it to human science and the scientific method, so that, only then, it can be taken as a principle of Spiritism.

Note, furthermore, the term “opinion” used by Kardec, not by chance: what the Spirits say, through mediumistic communications, are their own opinions, born from their knowledge and their own observations, when they are not the result of a deliberate intention to mystify, that is, to promote false ideas . It happens in the best groups. The opinions of spirits, like the opinions of human beings, can be loaded with beliefs, false ideas, little knowledge, illusions, etc. How, then, to analyze them scientifically? Through the psychological observation of these communications.

The nuances in a psychological science

Anyone who has studied at least the first two years of the Spiritist Magazine notes that, even at the end of the second year, Kardec continues to frequently question the communicating spirit how he got there, how he presents himself, how he sees other spirits, etc. If an answer disagrees with the scientific theory or brings new facts, it will be investigated through evocations and according to the scientific method — which is not done nowadays.

Kardec investigated, among many things, the issue of pain in the Spirit. There were those who claimed to feel cold or hot; pains; hunger; worms gnawing his body, &c. It was through dedicated study, through rational analysis of the psychological nuances of these communications, that Kardec arrived at several doctrinal scientific principles. An example of this is the communication from the Spirit of the assassin Lemaire in the RE of March 1858:

6. Immediately after your execution, were you aware of your new existence? — I was plunged into an immense disturbance, from which I still haven't emerged. I felt great pain; looks like my heart felt it. I saw something roll at the foot of the scaffold. I saw the blood flow and my pain became more acute.

Kardec could easily, were it not for his scientific rigor, admit that the Spirit materially suffered from a pain in the heart. But he investigates:

7. Was it a purely physical pain, similar to that caused by a serious injury, such as the amputation of a limb? — No. Imagine remorse, great moral pain.

We could cite a huge diversity of cases that illustrate this scientific principle, but we leave the purpose of studying the Doctrine that it embraces to the reader's healthy curiosity.

Spiritism needs defense

Leaving aside the scientific method is a big mistake on the part of most modern researchers of Spiritism, who aim to construct new doctrinal principles without going through this process, when they should not only be practicing evocations, given the dedicated study of the Spiritist Magazine, but also should be encouraging the spiritist movement to do so at all times.

By not doing so, they throw another shovel of lime on Spiritism, producing a bad impression and a false idea in the scientific world, which does not recognize it as something born of science, but as a mere superstitious belief or a religion. It is not uncommon for me to come across allegations from people who, having not had the chance to know what really be it Spiritism, they distanced themselves from it because they could not admit, for reason, that, for example, a Spirit has to take a flying bus to get around.

We have a lot to do and you must have realized that the first step is studying.