{"id":8815,"date":"2024-10-29T09:31:34","date_gmt":"2024-10-29T12:31:34","guid":{"rendered":"https:\/\/www.geolegadodeallankardec.com.br\/?p=8815"},"modified":"2024-10-29T09:31:36","modified_gmt":"2024-10-29T12:31:36","slug":"the-deviation-of-the-brazilian-spiritualist-movement-the-influence-of-roustainguism-and-its-consequences","status":"publish","type":"post","link":"https:\/\/www.geolegadodeallankardec.com.br\/en\/artigos\/assuntos-diversos\/o-desvio-do-movimento-espirita-brasileiro-a-influencia-do-roustainguismo-e-suas-consequencias\/","title":{"rendered":"The Deviation of the Brazilian Spiritist Movement: The Influence of Roustainguism and Its Consequences"},"content":{"rendered":"
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The Brazilian Spiritist Movement has a unique characteristic: it was profoundly influenced by the work of Jean-Baptiste Roustaing, especially after Bezerra de Menezes assumed the presidency of the Brazilian Spiritist Federation (FEB) in 1895. This influence brought to Brazilian Spiritism an interpretation that diverges from the teachings organized by Allan Kardec, imprinting a mystical and traditional Christian vision that contrasts with the original proposal of a scientific and philosophical doctrine.<\/p>\n\n\n\n

The Spiritist Doctrine and Its Method of Control<\/h3>\n\n\n\n

Allan Kardec, in his mission to organize the teachings of spirits, developed a rigorous method of analysis and control, known as "universal spirit control." This method aimed to guarantee the coherence and authenticity of spiritual messages: only teachings validated by multiple communications, in different locations, and with consistent logic and morality were accepted. The goal was to protect Spiritism against illusions, falsehoods, and incoherent interpretations, ensuring that the doctrine remained grounded in rational and universal principles.<\/p>\n\n\n\n

In the Spiritist Doctrine organized by Kardec, spirits evolve continuously and naturally, without the idea of an "initial fall" or atonement for "original sin." Incarnation is seen as a process of learning and progress, without the need for traditional religious justifications.<\/p>\n\n\n\n

Roustaing and the Introduction of a Mystical Vision<\/h3>\n\n\n\n

Jean-Baptiste Roustaing, on the other hand, introduced a divergent interpretation of Spiritism. In his work The Four Gospels<\/em>, he proposes concepts that include the theory of a "fluidic body" of Jesus and the idea of an "original fall of the spirits," approaching a spiritualized view of the Gospels that resembles traditional mystical and Christian doctrines. Unlike Kardec, Roustaing did not apply the method of universal control, accepting mediumistic communications he received through a single medium, \u00c9milie Collignon, which brought a set of ideas that contrast with the doctrinal principles of Spiritism.<\/p>\n\n\n\n

When Bezerra de Menezes took over the FEB, he introduced Roustaing's work into the movement, promoting The Four Gospels<\/em> as a sort of official interpretation of the Spiritist Doctrine in Brazil. With this, the FEB began to emphasize a religious and Christian vision, introducing the idea of a "messianic role" for Brazil as the "Heart of the World, Homeland of the Gospel." This interpretation is evident in the eponymous work, attributed to the spirit Humberto de Campos and psychographed by Chico Xavier, which describes Brazil as the country chosen to lead the spiritual regeneration of humanity.<\/p>\n\n\n\n

The Deviation of Spiritism in Brazil<\/h3>\n\n\n\n

The promotion of Roustainguism within the FEB had lasting consequences for the Brazilian Spiritist Movement. Over time, the emphasis on mysticism and messianic interpretations led to a less critical acceptance of spirit communications, lacking the analytical rigor advocated by Kardec. Works with mystical and nationalist interpretations, such as Brazil, Heart of the World, Homeland of the Gospel<\/em>, were widely accepted, despite contradicting the impartial universalism and objectivity of the original Spiritist Doctrine.<\/p>\n\n\n\n

This influence gave Brazilian Spiritism a religious and mystical character, distancing itself from the principles of scientific investigation and analysis. Instead of a rational doctrine centered on the progress and continuous learning of spirits, the Brazilian Spiritist Movement adopted elements that conveyed a spiritualized vision of the Gospel, transforming the doctrine into something hybrid, blending Spiritist concepts and religious dogma.<\/p>\n\n\n\n

Conclusion<\/h3>\n\n\n\n

The impact of Roustainguism on the Brazilian Spiritist Movement resulted in a deviation that brought mystical and religious ideas into the doctrine, distancing it from Allan Kardec's original proposal. The FEB, under the influence of Bezerra de Menezes and Roustaing's followers, adopted practices that contradict the scientific and philosophical method of the Spiritist Doctrine, leading the movement to accept communications without the necessary analytical rigor and to promote interpretations that distort the rational essence of Spiritism.<\/p>\n\n\n\n

This deviation continues to be a topic of debate and reflection among scholars and practitioners of Spiritism in Brazil, as it raises questions about the fidelity and preservation of the principles that Kardec established as the foundations of the doctrine.<\/p>\n

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