[ [http://www.neworleansmistic.com/spells/primer/espiritismo.htm Espiritismo & Spiritualism] .] ]Many "Espiritistas" (Espiritismo practitioners) communicate with spirits in a gathering of like-minded believers. Called "misas", these sessions are somewhat akin to the is similar to the séances of American-style Spiritualism. Many Espiritistas' practices, however, have elements of magic ritual which are alien to Spiritualism.
A tenet of Espiritismo is the a belief in a supreme God who is the omnipotent creator of the universe. There is also a belief in a spirit world inhabited by spiritual beings who gradually evolve intellectually and morally. Espiritistas believe these beings can influence the world in various ways and that they can influence the actions these spirit choose to take.
Espiritismo has never had a single leader nor epicenter of practice, and as such its practice varies greatly between individuals and groups. In all cases, Espiritismo has absorbed various practices from other religious and spiritual practices endemic to Latin America and the Caribbean, such as Roman Catholicism, curanderismo, Santeria, and Vodou.
An example of this syncretism is a magical spell that involves asking Saint Martha to exert one's will over that of another person by burning a specially prepared lamp, saying certain prayers, and wearing an amulet tied with a red ribbon around one's waist. [ [http://www.whitemagic.ca/spell/Martha-Dominadora-Lamp.html Martha Dominadora Lamp] .]
In other cases, the goals and methods of the Espiritista are less obviously in the realm of magic and might be considered a form of folk medicine of alternative medicine. Whatever the desired effect, the equipment and materials used for Espiritismo may often be purchased at a botánica within the practitioners' community.[ [http://homepages.stmartin.edu/fac_staff/agomez/Botanica/actual%20article.pdf] "The Botánica as a Culturally Appropriate Health Care Option for Latinos" by Alfredo Gomez-Beloz Ph.D., M.P.H.,1 and Noel Chavez Ph.D., R.D., L.D.2, "The Journal of Alternative and Complementary Medicine" Vol. 7, No. 5, 2005] ] Espiritismo in Cuba
During Cuba’s first war of independence (1868-1878), certain Cubans began to support the Espiritismo to the conservative style of Catholicism. Those who suffered the greatest in the war, particularly those living in the east, abandoned their belief system and turned to Espiritismo. Fact|date=February 2008 As a result, Cuban Catholicism was criticized and discarded by many Cubans. The straightforward rituals and the possibility of a connection with the spirits of the deceased appealed to many Cubans during this period of hardships and social discontent. Fact|date=February 2008
Scientific/Table Espiritismo
This form of Espiritismo was largely contained to the urban areas of Cuba. Its followers would study the writings and concepts of Kardec. (Olmos and Paravisini-Gerbert: 179) During the rituals, its members are seated around a white linen covered table in an attempt to connect with spirits within a séance. The spirit usually enters the body of the medium that is present at the table. At this time, those individuals seated around the table have the ability to ask questions to spirits who have entered the world through the mediums. (Olmos and Paravisini-Gerbert: 179) Furthermore, the spirit(s) is seen as a source to possible solutions to problems that are plaguing people. In addition, the spirit will manifest itself in a variety of ways dependent on the level of intensity of the spirit. Those participating in the rituals have certain duties they must fulfill prior to and during the ritual. They must remain in a mediated position and will most likely use prayers, hymns and music from Kardec’s works. (Olmos and Paravisini-Gerbert: 179) Many times, these rituals are comprised of a small group of people, but private rituals do exist. (Olmos and Paravisini-Gerbert: 179)
Espiritismo de Cordon
The origin of this branch of Espiritismo is derived from its ritual. (Olmos and Paravisini-Gerbert: 179) The ritual associated with Espiritismo de Corzon is physically, mental and emotionally difficult. Those participating in the ritual stand in a circle holding hands while walking in a counterclockwise fashion. (Olmos and Paravisini-Gerbert: 179) At the same time, they are chanting and beating the floor with their feet and swinging their arms forcefully until they fall into a trance. (Olmos and Paravisini-Gerbert: 179, 181) The heavy breathing and stamping, which is heavily associated with chanting in African cults, serve one specific purpose. (Olmos and Paravisini-Gerbert: 182) The noises that are made create a hypnotic noise that leads the medium into a trance. Upon reaching this particular state of mind, the medium can contact the spirits for solutions to problems or aliments. (Olmos and Paravisini-Gerbert: 183) Espiritismo de Cordon has three influences on its practices and doctrines: folk Catholicism, Kardecian Spiritism and African creeds. The main focus for this particular branch of Espiritismo is healing. The ranking of the mediums that are required in the rituals is rather simply. Their achievements to solve problems and heal people will allow them to have a higher ranking. (Olmos and Paravisini-Gerbert: 181) There is no clergy found within Espirtismo de Corzon. The Head Medium is generally in charge of the ritual space, but does not always participate in the ritual chain itself. (Olmos and Paravisini-Gerbert: 181) Instead, the Head Medium acts as the guide during the actual ritual. The alter, which is used in Espirtismo de Cordon, takes up a rather large area. The space is usually purified to drive out any evil spirits and welcome good spirits. The entrance is protected by a large bowl of water and all who enter must wash their hands to prevent the spread of evil spirits. (Olmos and Paravisini-Gerbert: 182) Espiritismo de Cordon is different from other religions in the sense that it does not have a set doctrine of beliefs. The religion is open to everyone and does not require new participants to partake in an initiation process like many other Afro-Cuban religions. (Olmos and Paravisini-Gerbert: 181)
Puerto Rican Espirtismo
Puerto Rican Espiritismo shares many similarities in its origins to Cuban Espiritismo. Educated Puerto Ricans used Espiritismo as a way of justification in their mission to free the country from the grasp of Spanish colonial hold. Olmos and Paravisini-Gerbert: 185) However, the religious movement encountered many setbacks in its early years in Puerto Rico. Those who were caught practicing it were punished by the government and ostracized by the Catholic Church. (Olmos and Paravisini-Gerbert: 186) Allan Kardec’s books made their way into the country and were received well by the educated class. (Olmos and Paravisini-Gerbert: 186) The movement did not despite all the roadblocks, which had been set up to prevent its spread in the country. There were two divisions within Puerto Rican Espiritismo. The first division was a middle class movement, which utilized the Kardecian methods in an attempt to enhance the development of the country. (Olmos and Paravisini-Gerbert: 186) The other division applied towards to lower classes in both the rural and urban settings. This division is known as “Indigenous Espiritismo” and is synonymous to Puerto Rico and is the most popular in the country. (Olmos and Paravisini-Gerbert: 186-187)Puerto Rican White Table Espiritismo follows the same ritual practices as found in Cuba. The attempt to achieve spiritual communication through a medium was widely practiced all over the island.
Santerismo
Please note that Santerismo is not viewed by Santeros or Espiritistas as a sanctioned practice.This religious practice is a result of the merging of both Espiritismo and Santeria. There are distinct African influences found within this religion though the orishas that are used to communicate to the spirit world. During the rituals, the mediums have the ability to communicate with spirits but are possessed by the orishas. (Olmos and Paravisini-Gerbert: 194) In Santerismo, the leader is known as the Godfather (padrino) or Godmother (madrina) as seen in the Santeria religious practices. (Olmos and Paravisini-Gerbert: 194) The leader prays at the alter before taking his/her place beside the medium at the table. The leader is present when the possession takes place while religious music or Afro-Cuban chants are played to praise the orishas. (Olmos and Paravisini-Gerbert: 194) Before to the ceremony, there is a religious cleansing of the area to remove any evil spirits. A prayer is said to Elegua to protect the entranceways from any unwelcome or evil spirits. (Olmos and Paravisini-Gerbert: 195) Shortly after, prayers are recited to attract good spirits for the ritual. The ritual may end with an exorcism which can be acquired a number of ways. One way to achieve purification is through a sahumerio. A sahumerio requires the burning of charcoal, garlic, incense and herbs to extract evil spirits from the place as well as a washing with holy water. (Olmos and Paravisini-Gerbert: 194)
References
Bibliography
1. Olmos, Margarite Fernandez and Lizabeth Paravisini-Gebert, Sacred Possessions: Vodou, Santeria, Obeah, and the Caribbean (New Jersey: Rutgers University Press, 1997).
2. Olmos, Margarite Fernandez and Lizabeth Paravisini-Gebert, Creole Religions of the Caribbean: An Introduction from Vodou and Santeria to Obeah and Espiritismo (New York: New York University Press, 2003).
3. Espiritualismo/Espiritismo: Desafiospara a Igreja na América Latina, Wulfhorst, Ingo. Geneva/São Leopoldo, Federação LuteranaMundial Editora Sinodal, (2004).
4. Castillo, Ulises. La Sociedad Espirista Cubana. ISBN 1-4135-3560-7 paper edition. ISBN 1-4135-3559-3 virtual edition by e-Libro.net, 2004. Download: [http://www.sociedadespiritistacubana.com/photo.htm - La Sociedad Espiritista Cubana - Descargar Libro] . English version: [http://www.spiritandscience.org/ - SpiritAndScience.org]
