8 dez. arthur conan doyle historia do espiritismo google. Sat, 08 Dec da literatura um renomado e prolÃfico escritor cujos trabalhos. : HISTORIA DEL ESPIRITISMO.: Tapa blanda, buen estado de conservacion. Tamaño: 21 x 13,5 cm., pag. CIENCIAS OCULTAS. a o e que do da em para com um no.

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Skip to main content. Log In Sign Up. Is Spiritism a Brazilian Religion? The Role of I tercultural E cou ters. Brazil is currently the country with the greatest number of Spiritism practitioners in the world: What would explain the success of Spiritism in Brazil? To understand this process, we will make a brief historical introduction about Spiritism, ddoyle trajectory in Brazil and the current state of rspiritismo issue.

For this, we will use two different narratives: After these Considerations, based on theoretical assumptions of intercultural dialogue proposed by Raimon Panikkar2we will make an analysis of the issue, trying to understand the success of the dissemination of Spiritism in Brazil, and its possible transformation into a dole religion”.

The history of Spiritism The history of Spiritism is well known, and its origins are clearly documented. Some people gathered around 1 Brazilian Census They whirled, hit the ground, hung in the air, and sometimes gave answers by beating the ground. The phenomenon attracted many researchers at the time, who thought they were episodes related to several factors: With the aid of some people capable of provoking such phenomena, Rivail conducted a scientific investigation, in which he concluded by the existence of an intelligent principle acting behind these events.

Although many episodes were farces, some espiritismp to be absolutely authentic, which led Rivail to identify the action of the spirits as the motive of these phenomena. In the second part of his work he conducted a systematic interview with these spiritual entities, seeking to elaborate the laws that determined the existence and pattern of the relationship between the visible world and the spiritual world.

In this publication, he adopted the pseudonym of Allan Kardec, a name that espiriismo mark his trajectory as a thinker ihstoria religious. They are of his own also an introduction to teaching, entitled What is Spiritism? Broadly, Edpiritismo advocated a total continuity of spiritual life after the end of the physical body. In this, Spiritism was not histooria any religion.

However, Spiritism proposed that it was possible to contact disincarnated spirits through mediumistic processes; and that they did report that we were reincarnating in physical bodies to develop an endless process of spiritual evolution.

This evolution did not only happen on planet Earth, but throughout the universe. Such laws were natural, constant, and universal, for they were created by God.

Spiritism thus became a Research Science of the phenomena conxn laws that governed the relationship between the physical and spiritual world; a Philosophy, dsl sought to think these relations, to give them answers, and to define their ethical implications; Finally, a Religion, since he understood that in the origin of everything the will of God was present as the sole and absolute creator. Spiritism adopts the procedures of scientific thought of the time, then in full development; Philosophically, he sought to adopt positivist presuppositions, but he also accepted the spiritualist concepts proposed by the philosophies that came from India and China, and with which the Europeans began to make greater contact; Finally, Spiritism maintained a Christian identity, accepting a unique God, and arguing that Jesus was the most evolved spirit, and the governor, of planet Hitsoria.

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Although it was quickly disclosed as a new field of science, it was barely received as a religious doctrine. Scientists and thinkers like William Crookes []8Cesare Lombroso []9 and Arthur Conan Doyle []10 become its advocates and promoters. It was at this conqn that Spiritism was taken to Brazil, where it would have a remarkable reception.

The arrival of Spiritism in Brazil Brazil of the 19th century was an Empire, which sought to adopt a way of life inspired by European standards.

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There was a strong French intellectual influence, and a direct contact with the scientific and cultural innovations that occurred in Western Europe. Therefore, when the phenomenon of the rotating tables rel, the Brazilians arthu promoted similar events, to know and to test this event. The emergence of Spiritism excited many intellectuals and Brazilians who studied or traveled through Europe, and was quickly brought to Brazil. Bezerra defended that the one of the Spiritism was mainly a humanistic and ethical doctrine, valuing the religious vision.

In addition, he emphasized the approach of Spiritism to Christianity, a fundamental condition for Brazilian religious imagery. This turnaround would have important implications for the future of Spiritism in Brazil. The historical and religious development of Spiritism in Brazil The religious option led Spiritism to a direct confrontation with hisroria traditional religious structures of Brazil.

The Catholic Church, majority in the country, opposed directly the spiritist doctrine, considering a dangerous heresy. Some thinkers, linked to the world of science, also criticized the new doctrine. Much of the population confused Kardec’s doctrine with traditional esoteric practices, such as fortune tellers, magicians, and diviners.

Religions of indigenous and African origin, which also proposed contact with the dead, were associated with spiritists. The first of them came from the intellectual class, who saw in Spiritism a religion capable of dell theological issues of traditional Christianity. For this group, the Spiritist doctrine provided an alternative to the discourse of the atrhur, considered elitist, distant and authoritarian. Spiritism could give answers to profound philosophical and spiritual problems, which depended on study and reflection rather than acceptance of dogmas.

The second point of support of Spiritism was the hietoria of a large part of the population to accept the mediumistic phenomena and the Spiritist discourse. As we have said before, the presence of indigenous and African cults and beliefs has favored these aspects. Dos precursores de Allan Kardec a Chico Xavier. Spiritism has, in a hishoria, brought a “rational explanation” to these beliefs, thereby favoring their acceptance.

On the other hand, the belief dotle mediumistic phenomena, although relatively widespread, was widely feared; Spiritism gradually dissolved these fears, building a uistoria open view on the subject. Its wide and diverse production, as well as its social action, definitively strengthened the religious face of the Brazilian spiritist movement.

Other mediums such as Yvonne Amaral [] and Divaldo Franco [] also contributed decisively to establishing Spiritism as a religion. Spiritism as a Brazilian religion In this sense, we will now analyze the possibility of understanding Spiritism as a Brazilian religion. After receiving the spiritist doctrine in Brazil, it witnessed a growth in the country without coonan with any other region of the world.

While Spiritism is greatly reduced in France, in Brazil it has found its greatest expression. Only Portugal has a significant Spiritist community – and even then, under the strong influence of the presence of Brazilians.

Bibliografía, Manual Espírita, espiritismo, Francisco I. Madero, Bhima

Almost all Spiritist literary production is made today in Portuguese language in Brazil. Even the original French versions of the works of Kardec were made available on the Internet by Brazilian Spiritist groups. They explain various elements of spiritual life that could not be addressed by Kardec, but which have been gradually spread to Brazilian mediums. One of them, for example, is that Brazil would have been planned, precisely, to receive the spiritist doctrine and make it fruitful.

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An important Brazilian writer, Humberto de Campos [], after passing away, came in contact with Chico Xavier to dictate a Brazilian history book. This book was titled Brazil, world’s heart, the 15 See: The point of view defended in the book is that the planning, colonization and development of the country were designed so that Spiritism would find its manger; and, from Brazil, this religion will be gradually spread and spread throughout the world.

In the same sense, several Spiritist groups have been active in the medical field, in psychology, in the humanities and in education to promote the dissemination of Spiritism.

Historia del Espiritismo

In general, Brazilian Spiritism preaches a total integration of social groups, without distinction of gender, race or ideology, and advocates a broad dialogue among religions. This is because, in Spiritism, one of the main points of his discourse is that all forms of religion in the future will be one: This attitude is reflected in the concern that the spiritualists have with their intellectual formation.

Practitioners of Spiritism are encouraged to study constantly, improving and perfecting their individual capacities, to reach a wider knowledge of the social, cultural and religious issues of the world today. Of the Brazilian religions, it is the one with the largest number of members with an academic background; and also expresses strong concern about the country’s educational trends. The formation of new Spiritist groups was also favored by the absence of an organization centralizing their activities.

Institutions such as the Brazilian Spiritist Federation, for example, provide doctrinal guidance, and publish books in the area; but it has no control over the Spiritist groups, which allows them to expand rapidly. Brazilian Spiritism, following the guidelines provided by Kardec, does not have a set of rituals, and constantly refutes theoretical elaborations of dogmatic outlines. Public meetings are held within some common guidelines, but do not have a rigid routine.

So we can ask: With the exception of the original theories, elaborated by Allan Kardec, all the other fundamental elements of the Spiritism are, apparently, Brazilian.

They are present from the use of current language [Portuguese], to its organizational diversity. Aligned by a central discourse – essentially Christian – Spiritist practices vary greatly from group to group. They occasionally incorporate Indian, African and Asian traits, but with the constant care to avoid the formation of rituals or dogmatic beliefs.

Spiritism, in a way, manifests the cultural and intellectual diversity of Brazil, revealing itself in a rich and multifaceted way. Spiritism has developed as a legitimate expression of the Brazilian mentality, capable of adapting it and transforming it into a new form of religiosity, thanks to a broad and deep intercultural dialogue.

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