Spiritism presents its entirely scientific bases, through the analysis of the natural fact, i.e., of the phenomenon inherent to nature. The fact, in this case, is basically the mediumistic phenomenon, which unequivocally demonstrates that the soul exists and is independent of the body and mainly that it survives the death of the physical organism.

From the qualitative-quantitative evaluations of the mediumistic phenomena in general, and from other related phenomena, such as magnetism and emancipation of the soul, a deep study is developed regarding the conditions of the spiritual life of the so-called "dead", which continually demonstrate to be "alive" in another reality, retaining their character and personality features of their last physical life. These entities, known to many as "the souls of men who lived in the world" (apart from possible souls who may not have had reincarnations on Earth but who can still spiritually visit our planet), demonstrate, through mediumistic communications , that physical life constitutes only a small stage of the immortal Spirit in its process of intellectual-moral perfection. In other words, the "dead" lives a certain time in the spiritual world, but if he has not reached a relative level of perfection, he will sooner or later develop other reincarnation experiences.

Communicating Spirits also provide countless and compelling evidence that their respective states of relative happiness or their levels of personal suffering depend directly on the type of life they had on Earth, involving their choices, work, paths, moral failings, and spiritual attainments. 

Spiritism is not syncretic - Moreover, the tasks developed in the spiritual world, including new learning and projects, dependent of the intellectual-moral prerequisites acquired by the Spirit in question.

In the aforementioned context, the semi-material reality of the perispirit and its properties and the variety of implications associated with the different levels of materiality of the perispirit, there is concrete evidence of the objective reality of the spiritual world and, simultaneously, of the existence and immortality of the soul.

The personal experience of all the "dead", who communicate with the "living" through mediums, demonstrates the existence of Universal Principles, such as the "Law of Progress" and the "Necessity of Reincarnation", in this uninterrupted process of improvement of the Immortal Spirit.

Therefore, a deep philosophical body comes from the scientific bases, making of Spiritism a "Scientific Philosophy". Thus, the philosophical body of Spiritism is intrinsically related and consequent with its scientific basis. Spiritism, on the contrary, is not syncretic because it constitutes a uniform conceptual set, whose fundamental principles mutually reinforce each other.

This implies that those, who randomly accept some Spiritism doctrinal principles - but still do not understand the scientific basis that furnished the evidence of the real existence of such principles and neither the mutual correlation of support between them - still show a more spiritualistic than Spiritist mentality.

In addition, the scientific-philosophical body of Spiritism, the more it is studied and understood, it must have repercussions on the moral consequences of the highest religiosity/spirituality for each follower. 

Spiritism presents three aspects - This makes it possible for Spiritists to study in depth the essence of the ethical reflections and paradigms of the greatest moralizers, philosophers and religious in the whole History of Humanity, with a special focus on the essence of the Man, who was identified by the Spirits themselves as the most evolved who already incarnated on Earth, and who was Jesus of Nazareth (question 625 of "The Book of Spirits"). This triple construction of the doctrinal body of Spiritism thus constitutes a scientific-philosophical-religious block, showing, among other things, that Spiritism studies the Gospel, but does not submit to the supposed character of "infallibility" of the so-called "sacred" texts, which is an irrational and therefore reckless attitude, since not respecting scientific criteria for the evaluation of the Truth, it can lead to mistaken dogmatic visions of reality (see chapter "Strange Moral" of "The Gospel According to Spiritism").

Understanding reality on logical bases, we reflect on life and on ourselves deep spirituality and objectivity, being able to study ancient texts of Jesus and of other enlightened Spirits in the light of the Spiritist Doctrine in search of a constant spiritual maturation.

However, not always the logic of Spiritist thought, constituted from this innovative construction, i. e., starting from the sequential scientific-philosophical-religious block, has been respected. It is important to note that Spiritism presents three aspects, which are constituted in a specific sequence (and not in an independent or random way), that is, from the scientific bases the philosophical body arises with all the deep consequences of deep religiosity that the Spiritist Doctrine provides. 

Not every spiritualist is a Spiritist - As an illustration of the fact that this sequential scientific-philosophical-religious block has not been respected, we can mention the predisposition and, in many cases, the "conviction" of the understanding that "all" verses of The Gospel, and in some cases all the Bible, are spiritual revelations, which shows an attitude of ignorance regarding the manner through which the texts appeared. Moreover, they show a "mystical-magical" tendency that the text is perfect in every way because it was originated directly from God, without any intervention of man.

Now, admitting this mythical idea, the verses could not be mutually contradictory, and this happens systematically throughout the Bible, causing every year the birth of new religious denominations on our planet. This is because each religious leader, proponent of a new religion, values ​​some verses to the detriment of others that contradict them, and there we have a new doctrine.

The above mentioned behavior is indirectly related to attitudes of deep fanaticism such as the behavior of primary religious leaders, who try to distort the meaning of the biblical text to "make it teach" in accordance with their own and personal doctrinal preferences, rather than the essence of teaching.

Another example of disrespect to the sequential scientific-philosophical-religious block is to state that any spiritualist philosopher, who is a reincartionist and accepts the mediumistic phenomenon, is a Spiritist. We have seen this happen several times along the history of the Spiritist movement. 

Is Umbanda Spiritism? - In fact, Leymarie, after the death of Allan Kardec, published Theosophy articles in the "Revue Spirite", created by the Encoder; the president of the Brazilian Spiritist Federation (FEB) at the time, Wantuil de Freitas, contributed with a serious historical confusion in defending that "Umbanda is Spiritism"; the “ubaldistas” (followers of Ubaldi) - based on a pretentious proposal of Pietro Ubaldi that the Spiritist movement should accept his books so that "Spiritism would not become stagnant" - insist on imposing on the movement the works of the Catholic writer Pietro Ubaldi.

Unfortunately, the Spiritist movement was not and is not free from this type of behavior. The causes vary widely and often accompany certain followers and Spiritist institutions.

Some have this attitude, because they think that Spiritism can embrace various spiritualistic tendencies, and that often mutually exclude themselves. The Spiritist Doctrine does not represent a religious syncretism. As Jose Raul Teixeira (USEERJ-1994) would say, "Spiritism is not a can of worms", in which "everything that speaks about God is good". Those who have this tendency did not understand how the Spiritist Doctrine was born and what it represents in terms of the "Alliance between Science and Religion" (see "The Gospel According to Spiritism"). Those who have this tendency may have been better suited and coherent with the respective proposals in other movements, which do not have as solid doctrinal bases as it does with Spiritism.

However, paradoxically, spiritualists (but not always Spiritists) with strong Catholic, Africanist, syncretic, ecumenical, and other tendencies often feel very comfortable in our Spiritist places, taking advantage of the speech of religious tolerance and of charity as well as of the low level of doctrinal study that, in some cases, occur in the Spiritist Movement.

The famous recommendation of Erasto remains forgotten - Such scenario tends to minimize the critical analysis of the content of the Spiritist message and the responsibility of its dissemination with high quality, which was very much emphasized by Allan Kardec, Emmanuel, and Divaldo Franco, among others. Moreover, the leaders’ wish to break records of attendance at their Spiritist houses (even to the detriment of the doctrinal quality conveyed), alongside with the production and sale of a gigantic number of doctrinally poor works, has caused a dangerous permissiveness in the Spiritist houses.

Some authors shield themselves by donating the copyrights to social assistance (among others who do not even do this), and therefore they feel they have the right to publish merely spiritualists works as if they are Spiritists, and even defend ideas in opposition to the basic principles of Spiritism. The fact of donating the copyrights does not necessarily make this work something of quality, much less of Spiritist quality. After all, some Catholic and Protestant authors also donate the copyrights to charity works and this does not make them Spiritists. Not respecting the scientific bases of the Doctrine and the controlling methods of the Universality of the Teaching of the Spirits, as well as the Kardecian scruple that states that "in doubt, abstain yourself", the authors risk, consciously or not, divulging ideas that are completely wrong.

It is important to emphasize that the responsibility is not only of the authors, but of the Spiritist publishers, the directors of Spiritist libraries, the exhibitors and the leaders of Spiritist centers that sell and/or disseminate such texts.