After Allan Kardec's death, the Spiritist movement underwent a decisive methodological shift. The critical examination of communications, controlled evocation, and systematic comparison—foundations established in the Codification—were gradually replaced by an attitude of unrestricted acceptance of mediumistic messages. This process paved the way for conceptions alien to the Doctrine to gain traction, transforming Spiritist science into something closer to a dogmatic religion.

The path of this transformation, its causes and consequences, can be seen in the following diagram.

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1. The Starting Point: Kardec and the Spiritist Methodology

It is essential to understand that Kardec did not create Spiritism, but organized its manifestations into a coherent doctrinal body through scientific method. This method was based on:

• Direct evocation of Spirits, to test the consistency of the information (cf. The Mediums' Book, items 230, 247, 266).
• Critical comparison of messages received in different places and by different mediums (Spiritist Magazine, articles on examination and control).
• Submission of all teaching to the sieve of reason (The Gospel According to Spiritism, introduction, item VI).
• Distinction between the opinion of Spirits and the principles of the Doctrine (RE, November/1859: “Should we publish everything that the Spirits say?”).

What Kardec left was a method, not a dogmaSpiritism, being a fact of nature, only becomes legitimate when subjected to rational and scientific criteria. Abandoning this guideline paved the way for the indiscriminate acceptance of mediumistic communications.

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2. The Break: From Control to Cult

The diagram marks this break with the symbol of X on Kardec's work. Instead of following the method of critical examination, a significant part of the Spiritist movement began to:

• Accept communications without comparison or control.
• Taking as “superior revelation” messages that, according to Kardec, would only be private opinions of Spirits.
• Relativize or disregard the evocation, transforming it into something “forbidden” or “dangerous”, in direct opposition to Kardecian practice.

This rupture opened the way for a dangerous phenomenon: the blind acceptance of communication from Spirits, which became the new axis of the movement.

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3. The Consequences of Blind Acceptance

The diagram highlights several developments of this uncritical stance:

3.1 Emmanuel

Presented as Chico Xavier's guide, Emmanuel introduced notions that directly confront the Spiritist Doctrine:

• Declaration that the Spiritism would be a religion (Kardec defined it as a science of observation and philosophy of moral consequences).
• Prohibition of evocation, in direct contradiction with The Mediums' Book.
• Idea of soulmates, rejected by Kardec.
• Dominion over Chico, imposing moral conditions and threats, which violate freedom of conscience.

3.2 André Luiz

The series of books psychographed by Chico Xavier, attributed to André Luiz, created representations such as:

• Spiritual colonies (Our Home).
• threshold as an intermediate region.
  These concepts materialize the spiritual world, encouraging attachment to spatial and institutional constructions, when Kardec made it clear that Spiritism points to the progressive dematerialization of spiritual existence.

3.3 Ramatis

It introduces communications filled with esoteric theories, mysticism, and catastrophic predictions, inconsistent with Kardec's method. Its acceptance stems from the same logic: any communicating Spirit would be a source of truth.

3.4 Valley of the Suicides

Works such as Memoirs of a Suicide reinforce the notion of “fixed places” in the afterlife, of a punitive or reformatory nature, in contradiction with the idea that the spiritual state is an intimate reflection of consciousness, not of metaphysical geographies.

3.5 Brazil, Heart of the World, Homeland of the Gospel

Work attributed to Humberto de Campos (inspired by Emmanuel), which presents Brazil as a spiritually predestined nation. This conception reinforces a mystical nationalism, strange to the universality of Spiritism.

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4. The Role of ESDE

O Systematic Study of the Spiritist Doctrine (ESDE), although structured with good pedagogical intentions, reflects the consolidation of this rupture. By adopting as a basis not only Kardec, but also post-Kardec mediumistic works (Emmanuel, André Luiz, etc.), the ESDE institutionalizes the departure from critical criteria and installs the uncritical eclecticism.

Result: the new generations of Spiritists began to consider as “Spiritist doctrine” that which is merely the opinion of Spirits, reproducing the blind acceptance.

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5. Doctrinal Problems Arising

The diagram lists the concrete effects of this deviation:

• Materialization of the spiritual world: conception of colonies, cities, hospitals, prisons — reflection of human projections.
• Promoting attachment to material ideas, when Spiritism has as its mission precisely free from materiality.
• False idea of the geographic destinations of the Spirit (good or bad places), replacing the understanding that “heaven” or “hell” are states of the soul.

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6. The Replacement of Criticism by Dogma

The diagram ultimately shows how the Spiritist movement went:

• Of critical examination (Kardec, 1857–1869),
• For the blind acceptance (post-Kardec, especially in Brazil).

This process transformed Spiritist science into institutionalized religion, with dogmas, moralism and submission to “spiritual guides” not tested by the original method.

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7. Conclusion: Restoration of the Spiritist Methodology

The central message of the diagram is clear:

• As long as Kardec's work remains excluded as a criterion, Spiritism will live under the dominion of blind acceptance.
• The return to the Kardecian method of rational examination, critical evocation and universality of the teachings of the Spirits is the only way to preserve Spiritism as a science of observation.

The diagram, therefore, is not just a historical critique, but a call for methodological restoration: Without criticism, Spiritism dissolves into mysticism; with criticism, it maintains its scientific and philosophical identity.

The law of Cause and Effect, in fact, is not a law: it is a scientific axiom ((Evidence whose proof is unnecessary because it is obvious; self-evident principle; Expression that contains a moral or general meaning; proverb, maxim or sentence .)): every effect has a cause. This is how, for example, the Big Bang and Dark Matter are theorized using the method of rational observation: by observing certain effects, we can trace back to the cause. It has absolutely nothing to do with the idea of a “law of return” which, in fact, does not exist.

In the field of morals, if a person suffers, it certainly has a cause. What is the cause? The Spiritist Movement generalized, based on the adulteration of Heaven and Hell, and went on to say: it is punishment for mistakes in past lives. But, in truth, it is forgotten that the cause of suffering can be present actions, the effects of material life itself that imposes natural vicissitudes on us and, in addition, the Spirit's choice to go through an ordeal for mere learning or, even, by mission, helping others with their passage.

Even if the cause of the present suffering are mistakes from past lives, it is necessary to understand the following: the person may still be suffering the effects of their intimate attachments. He may, for example, have developed the imperfection of selfishness in a past life and, in this life, continuing his selfish acts, suffers for his actions. natural effects (in fact, by the way: it may, today, be being any less selfish than in the previous life, which is already progress). You may also be suffering, in this life, trials chosen by her, aiming to exercise detachment, because she understood that her attachment took her away from good and happiness, wanting then to return to being happy, useful, in short: returning to good.

This is the true spiritist morality, which has been contradicted and distorted by adulteration of Heaven and Hell. Nothing to do with “law of return” or karma. Nothing to do with a punitive God. The original of Heaven and Hell, with very important footnotes, can be downloaded here: https://bit.ly/3vVYQhu