<p>Spiritism has been closely linked to a Christian moral ideal since its beginnings. The greatest exponent of classical Spiritism in Brazil was Chico Xavier, who preached austerity, humility, and charity towards others, strongly based on strict moralism, which was valued as an ideal of behavior. The last few decades have brought major changes, and Spiritism has undergone a significant amalgamation with New Age ideas and practices. One of the most prominent aspects of this process is the individualized concern for spiritual progression. This paper aims to reflect on the influences of the New Age on Spiritist morality in Brazil and its internal repercussions among Spiritist groups. In addition to Brazilian thinkers on Spiritism, materials from Spiritist centers and texts for internal dissemination were consulted. The conclusion is that although there have always been different interpretations of Spiritism with the same doctrinal guidelines, the current scenario shows a diversification that puts denominational unity itself in check. There are tentative points indicating a possible rupture. The seemingly simplified option of abandoning the term Spiritist and all its underlying morals may appeal to some, but it would entail losses that not everyone is willing to accept.</p>

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New Airs for Spiritism: from Xavierian Moralism to New Age Individualism

  • Silas Guerriero,
  • Ricardo Toshio Bueno Hida

摘要

Spiritism has been closely linked to a Christian moral ideal since its beginnings. The greatest exponent of classical Spiritism in Brazil was Chico Xavier, who preached austerity, humility, and charity towards others, strongly based on strict moralism, which was valued as an ideal of behavior. The last few decades have brought major changes, and Spiritism has undergone a significant amalgamation with New Age ideas and practices. One of the most prominent aspects of this process is the individualized concern for spiritual progression. This paper aims to reflect on the influences of the New Age on Spiritist morality in Brazil and its internal repercussions among Spiritist groups. In addition to Brazilian thinkers on Spiritism, materials from Spiritist centers and texts for internal dissemination were consulted. The conclusion is that although there have always been different interpretations of Spiritism with the same doctrinal guidelines, the current scenario shows a diversification that puts denominational unity itself in check. There are tentative points indicating a possible rupture. The seemingly simplified option of abandoning the term Spiritist and all its underlying morals may appeal to some, but it would entail losses that not everyone is willing to accept.