An invitation to self-criticism of the Spiritist Movement

Paulo Degering R Jr
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Our last virtual study meeting, on 06/04/23, took place on top of the article “Refutation of an article by L 'Univers”, from the Spiritist Magazine of May 1859.

Kardec's article begins with a full citation of a publication by Abbot Chesnel in the aforementioned newspaper, a publication that is, by the way, somewhat complex to understand and, in fact, quite confused in its ideas. Despite citing several current ideas at that time, such as Spiritualism, Magnetism and Spiritism (although he confuses Spiritism with Rational Spiritualism), it is very easy to notice the confusion of concepts made by the Abbot, who, as a central point, defends the idea that Spiritism (Spiritualism) would be a new religion, presenting dangers and a threat to the Catholic religion.

The text, although written with some depth, is notably frivolous, in the sense of making several statements about Spiritism (which, I reiterate, he calls Spiritualism), without having read even The Spirits’ Book – which is certain, because, right at the beginning of the work, Kardec makes a clear distinction between Spiritism and [Rational] Spiritualism. But that is not the main point of this discussion.

What we noticed in our study, and about what we had already talked about other times, is the distance between the modern Spiritist Movement and Spiritism "of Kardec" - with great care when using this term, because Spiritism was never of Kardec, neither created nor imagined by him. Now, it is not possible to deny that the Spiritist Movement made Spiritism a religion, a definition that many defend fiercely, while Kardec makes, with all letters, an arduous rational defense to the contrary, demonstrating that Spiritism had no aspect of a religion, but that of a science. We already talked about this in the article “Spiritism is religion?”, “Science and Spiritism: matters in opposite dimensions?", "The distance between Spiritism and the Spiritist Movement” and on other occasions, but we decided to return to the subject due to the new opportunity provided and the emphatic persistence of Kardec – which continues in the RE of July, with a reply to the Abbot’s response.

The more we study the Spiritist Magazine, the more we notice this enormous distance mentioned. We invite the reader to ask: why? Is "our" Spiritism, based on information from Spirits not verified in a scientific and controlled manner, "more correct" than the Spiritism studied so seriously, in a methodical and controlled manner, by Kardec and other members of the Parisian Society of Studies Spiritualists? Note the following:

Its true character is, therefore, that of a science and not of a religion, and the proof is that it counts as adherents men of all beliefs, who have not, for that reason, renounced their convictions: fervent Catholics, who practice all the duties of his cult; Protestants of all sects; Israelites, Muslims and even Buddhists and Brahmanists.

Kardec, Spiritist Magazine, May 1859

Let's look coldly at the Spiritist Movement and try to find people from other religions inserted in it: they practically don't exist. They are very rare and, almost always, they are people who say they have “no defined religion”. Is this normal, compared to what Kardec demonstrated? Another question: if a Census agent asks you what your religion is and you are a follower of Spiritism, what will you answer?

All these questions are not intended to attack the personal belief of each one (because, in fact, Spiritism is not made of beliefs, but of scientific investigation), but to raise a serious aspect that, perhaps, many do not notice : defining Spiritism as a religion has become the reason for the downfall of the Spiritist Movement, which is increasingly emptied. Read the article quoted right at the beginning – you can find it on here – at least from Kardec’s answer and try to analyze, for yourself, how much the definition of “religion” makes Spiritism lose in reach and help in the development of terrestrial humanity. See the Abbot's position, compatible with the modern position of most of his opponents: instead of understanding in this science support for your beliefs; instead of having it as an aid to their uncertainties, they have an enemy in it, as if the fact of filling the pews of a spiritist center means emptying the pews of a church. Sadly, very unfortunately, this has come to be true.

We are extremely happy to have, among our most active students, at least one person who identifies himself as a practicing Catholic, who goes to Mass, who takes Communion, who practices, in short, his religion, but who studies deeply and who, many times, understands better than us the moral, philosophical and scientific precepts of Spiritism, understanding its scientific character with clear distinction. Spiritism is the science of what we are and what creation is; religion is the choice of human, material practices, with a spiritualist meaning.

Finally, think about the following: while Kardec recommended the practice of spiritist studies at home, which was really common at that time, ask yourself: is there, today, Spiritism outside the centers? What is said about mediumistic practice outside the spiritist center?

Finally, the invitation is reiterated: study the Spiritist Magazine. Many well-known mediums did not have access to it. Today, we have it, and in a very, very easy and practical way. Leaving it aside to study mediumistic novels, without contestation or investigation, is attachment, and brings demerit, difficulties and errors to Spiritism, which, today, in the Spiritist Movement, has nothing.

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