| Year 14 | Number 72 | 2006 | March 15th, 2006 |
| "Unshakable faith is only that which
can face reason face to
face in every Humankind epoch." Allan Kardec |
|
“When
I hear good people say (as they often say, not without show of
reason), that dabbling in such phenomena reduces us to a sort of
jelly, disintegrates the critical faculties, liquefies the character,
and makes of one a gobe-mouche generally, I console myself by
thinking of my friends Frederic
Myers and Richard
Hodgson. These men lived exclusively
for
psychical research, and it converted both to spiritism. Hodgson would
have been a man among men anywhere; but I doubt whether under any
other baptism he would have been that happy, sober, and righteous
form of energy which his face proclaimed him in his later years, when
heart and head alike were wholly satisfied by his occupation. Myers's
character also grew stronger in every particular for his devotion to
the same inquiries. Brought up on literature and sentiment, something
of a courtier, passionate, disdainful, and impatient naturally, he
was made over again from the day when he took up psychical research
seriously. He became learned in science, circumspect, democratic in
sympathy, endlessly patient, and above all, happy. The fortitude of
his last hours touched the heroic, so completely were the atrocious
sufferings of his body cast into insignificance by his interest in
the cause he lived for. When a man's
pursuit gradually makes his face shine and grow handsome, you may be
sure it is a worthy one. Both Hodgson and Myers kept growing ever
handsomer and stronger-looking.”
In The Final Impressions of a Psychical Researcher by William James |
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| ° EDITORIAL
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| The True Purpose of Communication with the Dead | |||
| ° ARTICLES
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| Why Should We Study the Messages of Alleged Spirit Communications? | |||
| ° THE CODIFICATION
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| Item XII of the Introduction of The Spirits' Book | |||
| ° ELECTRONIC BOOKS
|
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| Life
and Destiny - PART 1st, CHAPTER III:
The Problem of Life |
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| ° MESSAGE OF A POEM
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| Two Days Days We Should Not Worry | |||
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| From Grief to Hope | |||
| GEAE's Virtual Meetings | |||
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| Did Jesus and his Disciples Preach the Concept of Reincarnation? |
| ° EDITORIAL |
This was the case with the latter one, who firmly stated in his classic book Life after Death-Problems of the Future Life and its Nature, E.P. Dutton & Company, New York, 1918, pp. 306, the following:
“I regard the existence of discarnate spirits as scientifically proved, and I no longer refer to the skeptic as having any right to speak on the subject. Any man who does not accept the existence of discarnate spirits and the proof of it is either ignorant or a moral coward. I give him short shrift, and do not propose any longer to argue with him on the supposition that he knows anything about the subject.”
If we are immortal spirits and the physical death is just a passage from one level of existence to another, we may infer that the possibility of communion with the ones who had already crossed the barrier of death is a reasonable one, especially with those that we have more affinity with, our beloved. However, it is more than justifiable to inquire about the reasons why one should do that.
The ever growing belief in the possibility of communion between the so called dead and the living naturally compels us to seek for an ethical reason which will allows us to tread this path. There might be good and wise reason dictating one to follow the path of mediumship, for it is inconceivable to accept the idea that it should be pursued just for matter of leisure.
In the aforementioned work, Professor James Hyslop gives us the appropriated clue that serves to guide us in the solution of the problem:
“Christianity was founded on psychic phenomena, and it neglected miracles in the interest of moral teaching, especially when it could no longer reproduce the healing of its founder. Its primary impulse was ethical teachings and not a vaudeville show. When Spiritualism has as much passion for morals as it has morbid curiosity for communication with the dead, it may hope for success, but not until then.” (pp. 317)
“Communication with the dead is not to take the place of a theater or the movie, but to find a principle which shall be a means of starting an ethical inspiration, or of protecting the claims of those who have discovered the real meaning of nature.” (pp. 318).
The Spiritist Doctrine is a rich repository of teachings in this regard. It will safely guard anyone interested in pursuing the task of mediumship under the conditions presented above, that is, aiming to serve unconditionally and benefit from its practice by achieving moral progress.
It is imperative, however, in order to benefit from the practice of mediumship, to approach the matter with a keen sense of moral obligation and responsibility. This is indeed the conclusion that one will reach by studying carefully the guidelines related with the matter of mediumship in The Spirits' Book and especially The Mediums' Book, the latter being one of the most reliable treatise on the subject.
As in regard to the exposure to harm that one could face from the unbalanced practice of mediumship, we would like to direct the reader's attention to the item XII of the Introduction of The Spirits' Book, and especially to the Chapter XVIII of The Mediums' Book – Inconveniences And Dangers of Mediumship.
The GEAE Editors
| ° ARTICLES |
What one person considers proof of something another may not, but, throughout these many centuries at least since the 1800s there have undoubtedly been many prestigious scientists who have determined, after their own careful study, that different types of so-called psychic phenomena exists and that there are certain persons that have the ability to initiate and/or provide this phenomena, as well as receive what are allegedly communications from entities not of this material world. This being the case, while the scientific establishment continues to study these phenomena because they are as yet not universally accepted as fact by them, does that preclude us from studying whatever “messages” we can receive from these individuals we call mediums? The answer should be no.
The reason we should continue to concurrently study the messages from these mediums, as well as continue studying the phenomena, is because these messages may have something important to say. If we ignore them and these “spirit messages” are indeed real and come from a legitimate and true source, then we would have ignored something of vast proportions and with considerable impact on humanity. We know this to be true because the three major religions were founded on what individuals believed were messages from outside this material plane. All the prophets, and even Jesus Himself, would have to be considered delusional according to current scientific standards had they appeared and relayed their messages after the scientific age.
But, in studying these “spirit messages” we must use good reason, commonsense, and determine if there is a pattern or a certain harmony in regard to them. We need to ask ourselves is there a consistent message that is being brought forth. If a myriad of spirit communications coming from numerous mediums from all over the world continuously are saying generally the same things, does this not provide a phenomena worth studying?
The purpose of science is to understand the universe around us no matter where it will lead. Anything that is determined to be false will fall by the wayside eventually and that which stands the test of time after confirmation upon confirmation should be accepted until something else comes along that may alter or change our assumptions of the facts. Such a thing occurred when our ideas were changed regarding Newtonian physics and Einstein came along.
If something is encountered that seems to destroy the latest paradigm of thinking in the scientific establishment, so be it. Scientists who deride or do not want to accept as a legitimate study of what may provide to be a radical new idea that may move humanity forward in its advancement in knowledge of itself or of the universe and its workings, I believe, are not being true to their supreme purpose.
Written by Yvonne Limoges
Spiritist Society of Florida - St.
Petersburg, Florida U.S.A.
Website: www.ssfl.faresinsights.com
| ° THE CODIFICATION |
When the spirit who manifests himself is that of some one personally known to us, of a relative or friend, for instance, and especially if of one who has been dead but a short time, it is generally found that his language is perfectly in keeping with what we know of his character; thus furnishing a strong presumption of his identity, which is placed almost beyond reach of doubt when the spirit speaks of private affairs, and refers to family matters known only to the party to whom he addresses himself. A son could hardly be mistaken as to the language of his father and mother, nor parents as to that of their child, Most striking incidents often occur in evocations of this intimate kind-things of a nature to convince the most incredulous. The most Sceptical are often astounded by the unexpected revelations thus made
to them.
Another very characteristic circumstance often helps to establish a spirit's identity. We have already said that the handwriting of the medium generally changes with the spirit evoked, the same writing being reproduced exactly every time the same spirit presents himself; and it often happens that, in the case of persons recently deceased this writing bears a striking resemblance to that of the person during life, the signatures, especially, being sometimes perfectly exact. We are, nevertheless, very far from adducing this fact as a rule, or as being of constant recurrence; we merely mention it as a point worthy of notice.
It is only when spirits have arrived at a certain degree of purification that they are entirely freed from all corporeal influences; and as long as they are not completely dematerialised (to employ their own expression), they retain most of the ideas, tendencies, and even the hobbies, they had while on earth, all of which furnish additional means of identification; but these are especially to be found in the vast number of small details that are only perceived through sustained and attentive observation. Spirits who have been authors are seen to discuss their own works or views, approving or blaming them; others allude to various circumstances
connected with their life or death; and from all these indications we obtain what may, at least, be regarded as moral presumptions in favour of their identity, the only ones that can be looked for under the circumstances of the case.
If, then, the identity of the spirit evoked may be established, to a certain extent and in certain cases, there is no reason why that identity may not exist in others; and although we may not have the same means of identification in regard to persons whose death is of more distant date, we always have that of language and character, for the spirit of a good and enlightened man will assuredly not express himself like that of a depraved or ignorant one. As for inferior spirits who assume honoured names, they soon betray themselves by the character of their language and statements. If some one, for instance, calling himself Fénélon gave utterance to remarks at variance with common sense or morality, his imposture would at once become evident; but if the thoughts expressed by him were always noble, consistent, and of an
elevation worthy of Fénélon there would be no reason to doubt his identity, for otherwise we should have to admit that a spirit whose communications inculcate only goodness would knowingly be guilty of falsehood. Experience shows us that spirits of the same degree, of the same character, and animated by the same sentiments, are united in groups and families; but the number of spirits is incalculable, and we are so far from knowing them all, that the names of the immense majority of them are necessarily unknown to us. A spirit of the same category as Fénélon may therefore come to us in his name, and may even be sent by him as his representative; in which case he would naturally announce himself as Fénélon, because he is his equivalent, and able to supply his place, and because we need a name in order to fix our ideas in regard to him. And, after all, what does it matter whether a spirit be really Fénélon or not, if all that he says is excellent, and such as Fénélon himself would be likely to say? For, in that case, he must be a spirit of superior advancement; and the name under which he presents himself is of no importance, being often only a means of fixing our ideas. This sort of substitution would not be acceptable in evocations of a more intimate character; but, in these, as just pointed out, we have other means of ascertaining the identity of the communicating spirit.
It is certain, however, that the assumption of false names by spirits may give rise to numerous mistakes may be a source of error and deception, and is, in fact, one of the most serious difficulties of practical spiritism; but we have never said that this field of investigation, any more than any other, is exempt from obstacles, nor that it can be fruitfully explored without serious and persevering effort. We cannot too often reiterate the warning that spiritism is a new field of study, and one that demands long and assiduous exploration. Being unable to produce at pleasure the facts on which Spiritism is based, we are obliged to wait for them to present themselves; and it often happens that, instead of occurring when we are looking for them, they occur when least expected for the attentive and patient observer, materials for study are abundant, because he discovers in the facts thus presented thousands of characteristic peculiarities which are for him so many sources of light. It is the same in regard to every other branch of science; while the superficial observer sees in a flower only an elegant form, the botanist discovers in it a mine of interest for his thought.
| ° ELECTRONIC BOOKS |
LIFE AND DESTINY
BY
LEON DENIS
AUTHOR OF ‘APRÈS LA MORT,’ ‘JEANNE D’ARC-MÉDIUM’
‘CHRISTIANISME ET SPIRITISME,’ ‘DANS L’INVISIBLE’
‘LA GRANDE ÉNIGME,’ ‘POURQUOI LA VIE?’
‘L’AU-DELÀ ET LA SURVIVANCE DE L’ÉTRE’
TRANSLATED INTO ENGLISH BY
ELLA WHEELER WILCOX
LONDON GAY & HANCOCK LTD.
1919
This book is out of print indefinitely.
1st Electronic Edition by
the Spiritist
Group of New York
(SGNY)
and the Advanced
Study Group of Spiritism
(GEAE)
2002
PART
FIRST
THE
PROBLEM OF LIFE
CHAPTER
III
THE
PROBLEM OF LIFE
The
problem of life and the problem of the soul are one; it is the soul,
which
furnishes man with his principle of life and movement. Farther on in
this
work will be given facts of observation and experience to demonstrate
this
statement. The human soul is a will power, free and sovereign. It
dominates
all the attributes, all the functions, all the material elements of the
being, as the divine soul dominates and unites all the parts of the
universe
to harmonize them. The soul is immortal because nothing is, and nothing
can be, annihilated. No individuality can cease to be. The dissolution
of forms proves only one thing - that the soul is separated from the
organization
by which it communicates with the earthly center. But it has not ceased
to pursue its evolution under new conditions, and in a form more
perfect,
without losing it identity. Each time it abandons its terrestrial body,
it returns to space united to its spiritual body, from which it is
inseparable,
in the form it has prepared by its thoughts and works.
This
subtle body, this etheric double, exists always in us. Although
invisible,
it nevertheless serves as a mould for our material body. That does not
play in the destiny of life the most important role. The physical body
varies. Formed for the necessities of earthly stations, it is temporary
and perishable; it disengages itself and dissolves at death. The
etheric
body lives; pre-existent to its births, it survives the decompositions
of the tomb, and accompanies the soul in its incarnations. It is the
model,
the original type, the veritable human form upon which incorporates for
a time the molecules of flesh, and which remains in the midst of all
materializations
and changing currents.
Even
during life, the subtle form can detach itself from the carnal body
under
certain conditions, and act, appear, and manifest at a distance, as we
will see later on, in a manner, which proves its independent
existence.
*
*
*
Proofs
of the existence of the soul are of two kinds, moral and experimental.
Let us first look at the moral proofs: according to the materialistic
school,
the soul is but the result of cerebral functions - ‘The cells of
the
brain’,
Haeckel says, ‘are veritable organs of the soul; they grow, decay
and
vanish
with it. The material germ contains the entire being, physical and
moral.’
To which in substance we reply - Matter cannot generate qualities it
does
not possess; atoms, whether they are triangular, circular or crooked,
do
not represent reason, genius, pure love, or sublime charity. The brain
is said to create the function, but it is comprehensible that a
function
can know and possess consciousness and sensibility? How can we explain
consciousness and sensibility, otherwise than by the spirit? Does it
come
from matter? It frequently combats it. Does it come from the instinct
of
conservation? It revolts against it, and commands us to sacrifice. The
material organism is not the principle of life and its faculties; it
is,
on the contrary, a limitation. The brain is but an instrument, with the
aid of which the mind registers its sensations. One can compare it to a
keyboard on which each key represents a special order of sensations.
When
the instrument is in perfect tune, each key, under the action of the
will,
responds with its proper sound, and harmony reigns in the ideas and the
actions. But if these same keys are out of tune, or if several are
destroyed,
the sound will be false, the harmony incomplete. There will result a
discord
in spite of the effort of the intelligent artist, who cannot obtain
from
this defective instrument a consecutive harmony.
So
are explained the mental maladies of neurotics and idiots, the
temporary
loss of memory and speech, madness, etc. In all these cases the mind
still
exists, but its manifestations are spoiled, or annihilated by a lack of
correlation in its organs. Without doubt, the development of the brain
usually denotes high faculties. For a soul delicate and powerful a more
perfect instrument is required, which lends itself to all the
manifestations
of a thought rich and elevated.
The
dimensions and circumlocutions of the brain are often in direct rapport
with the degree of evolution of the mind. (Yet the rule is not
absolute.
The brain of Gambetta, for instance weighed less than that of the
average
man.) We should not infer from this that memory is but play of brain
cells.
These cells are modified and renewed constantly, says science, in the
same
degree in which the entire body renews itself after periods of years.
How,
then, can we recall the happenings of life ten, twenty, thirty years
back?
How do old people remember with surprising facility the smallest
details
of childhood? How can the memory, the personality, the ME persist and
maintain
itself in this continual destruction and reconstruction of physical
organs?
Nothing reaches the soul, say the materialists, save through the means
of the senses; and the suspension of those is the destruction of the
other.
Let us remark, nevertheless, that in the condition of anesthesia, the
momentary
suppression of sensibility, the mind is not destroyed, but is, on the
contrary,
often extremely active. Buisson has said: ‘If there exists one
thing
which
can demonstrate the independence of the ME, it is assuredly the proof
that
we furnish in the patients under ether, whose intellectual faculties
resist
the agency of anesthetics.’ Valpeau, treating the same subject,
said:
‘What
a rich mine for the psychologists are the facts which separate spirit
from
matter, the soul from the body.’ We shall see, also, in what
fashion
the
soul can live, perceive, and act in ordinary sleep and in somnambulism.
The soul, as Haeckel has said, represents only the sum of compound
elements.
There should always be in man a perfect correlation between the
physical
and mental. The rapport should be direct and constant, and the
equilibrium
perfect, between the faculties and the moral qualities on one side, and
the material constitution on the other. The best portion of the
qualities
from the physical point of view should be possessed by the most
intelligent
and worthy. We know that this is not so, for often the rarest souls
have
inhabited poor bodies. Health and strength do not of necessity
accompany
brilliant and subtle minds. The phrase ‘A healthy mind in a
healthy
body’
is not an absolute rule. The flesh yields to sorrow. The soul, on the
contrary,
resists, and often exalts itself in suffering, and triumphs over
exterior
agents. We have the examples of Antigone, of Jesus, of Socrates, of
Jeanne
d’Arc, of the Christian martyrs, and many others who embellish
history
and ennoble the human race. They are there to remind us that the voices
of duty and sacrifice can be heard high above the instincts of matter.
The will of the hero knows how to dominate the body in the decisive
hour.
If
man were wholly contained in the physical germ, one would find in him
only
the qualities and the faults of his ancestors in the same degree, which
they possessed. On the contrary, one sees everywhere children who
differ
from their parents, surpassing them, or being inferior. Even twin
brothers
with a striking physical resemblance, present, mentally and morally,
entirely
opposite characters. The theories of atavism and heredity are powerless
to explain the cases of celebrated infant prodigies like the musicians
Mozart and Paganini, the mathematicians Mondeaux and Inaudi, the
painter
Van de Kerkhove, and many other remarkable children whose genius cannot
be traced back to their ancestors. The material substance transmitted
by
parents manifest itself by a physical resemblance in the children. But
often this resemblance persists only a brief period of time; as soon as
the character is formed, as soon as the child becomes the man, we see
the
features change, and at the same time the hereditary tendencies give
place
to other elements which constitute a different personality: a ME
distinct
in its tastes, its qualities, its passions from all that can be
encountered
in its ancestors. It is not, then, the material organism which makes
the
personality, but the interior man. In the measure that this develops
and
is established by its actions, we see the heredity of parents little by
little fade, and often vanish utterly.
The
idea of right - of what is good - engraved deeply at the bottom of our
consciences, is another proof of our spiritual origin; if man was the
mere
issue of dust, or a result of mechanical forces of the world, we could
not know good and evil, or feel remorse, or moral sorrow. Some one has
said, ‘These ideas come from our ancestors - from education -
from
social
influences.’ But from whom did our first ancestors receive them?
And
why
do they grow in us, if they find no natural soil and nourishment within
us? If you have suffered at the sight of wrong, if you have wept for
yourself
and others in hours of sorrow, of revealing anguish, you have been able
to perceive the profound secrets of the soul and its mysterious tethers
to the Beyond; and you have comprehend the bitter chasm and the
elevated
aim of existence - of all existences. This aim is the education of
beings
by sorrow; it is the ascension of things finite to the life infinite.
No!
The thought and the conscience were never derived from a chemical and
mechanical
universe. They dominate it, on the contrary, direct it, and subdue it.
In truth, is it not thought which measures the worlds and discovers the
harmonies of the cosmos? We belong only partly to the material world;
that
is why we so resent its evils; if we belonged wholly to it, we would
feel
ourselves much more in our natural element, and be spared a large
portion
of our sufferings.
Next: CHAPTER IV - PESONALITY
| ° MESSAGE
OF A POEM |
two days which should be kept free from fear and apprehension.
One of these days is Yesterday with all its mistakes and cares,
its faults and blunders, its aches and pains.
Yesterday has passed forever beyond our control.
All the money in the world cannot bring back Yesterday.
We cannot undo a single act we performed;
we cannot erase a single word we said.
Yesterday is gone forever.
The other day we should not worry about is Tomorrow
with all its possible adversities, its burdens,
its large promise and its poor performance;
Tomorrow is also beyond our immediate control.
Tomorrow's sun will rise,
either in splendor or behind a mask of clouds, but it will rise.
Until it does, we have no stake in Tomorrow,
for it is yet to be born.
This leaves only one day, Today.
Any person can fight the battle of just one day.
It is when you and I add the burdens of those two awful eternities
Yesterday and Tomorrow that we break down.
It is not the experience of Today that drives a person mad,
it is the remorse or bitterness of something which happened Yesterday
and the dread of what Tomorrow may bring.
Let us, therefore, Live but one day at a time.
Unknown Author
| ° UPCOMING EVENTS |
Best-selling and award-winning author of eleven books including Life After Life, which has sold over 13 million copies world wide. Dr. Moody is a world-renowned scholar and researcher who coined the term Near-Death Experience... read more
Join the members of the GEAE-Advanced Study Group of Spiritism to study the Spiritist Doctrine in a monthly virtual meeting at PalTalk, which takes place every second Sunday of each month from 5:00 to 6:30 PM (USA Standard Eastern Time).
Our
goal in this study is a
simple one, where everyone is seen as a student aiming to promote a
friendly
and salutary interaction of fraternal and mutual help, which will
enable each
and every one of the participants to boost their level of knowledge and
spiritual awareness.
Although
we select the topic of study at each meeting, we are open to questions,
comments and input of a broader perspective and all the participants
are
allowed to take part in in the discussions taking place at the
meetings. The
meetings have already been ongoing for a year and it has been a great
and
fulfilling experience to all of us.
The
group - GEAE-Spiritism to the World - can be found at
Paltalk,
inside the category Religious. You may join with a simple
double click,
on the hours and dates above, and the operational process
that allows you to actively
participate in the studies is very easy and self-explanatory.
We also invite you to keep checking Paltalk, for we may open the
group
occasionally at no scheduled dates and times in order to handle
informal
conversation with those interested in learning about Spiritism in
general. If
you do so and find the group active, just come in and feel free to talk
to us
and tell us about your experiences and place your questions that we
will be
glad to answer them according to the view of the Spiritist Doctrine.
Editorial Council
Back to Content
| ° QUESTIONS AND COMMENTS |
Regarding the essay: Dialetic of the Opposites: Spiritualism VS Materialism
Mr. Jenkins,
I was recently e-mailed by my father regarding your interest in my essay. I was quite surprised when I was asked by various GEAE editors whether I would like to publish my essay in the website, especially since I had written the essay about a year ago merely as a homework assignment for a Philosophy class, nor had I ever participated in or received any instructions in the field of theology. Needless to say, as I read my essay again, there are definitely many arguments which I would like to improve and add upon. Nevertheless, I will attempt to answer your question.
The question regarding Jesus and Reincarnation in the Bible is rather obscure. It was only recently that I had learned of this discussion, and perhaps it would be better if I redirect you to a few outside sources (which I have placed at the end of this e-mail) if you are further interested in this topic. However, I will provide you with a brief explanation for my statement.
There are numerous sources which discuss the Bible from a perspective in which Jesus himself had made several implications regarding Reincarnation. As I stated before, I recommend you visit the websites I have linked at the end of this e-mail for biblical analysis, as I believe that this is what you are most concerned with. Alhough these biblical interpretations may seem somewhat vague, dismissing them for this reason alone would be not be much different than dismissing the Bible outright - after all, I find it to be obvious that the Bible itself is peppered with vagueness.
An important case to consider would be that of Origen, a Christian theologist who had himself believed in Reincarnation. His philosophy of Christian Reincarnation resulted in much criticism and opposition, but even as it was declared a heresy in AD 553 during the second Council of Constantinople, no one was able to formulate a thesis to counter his arguments.
There is an argument that Constantine removed references to reincarnation from the Bible due to fear that the belief in limitless number of lives would weaken the power of the Church (this was first introduced in Brian Weiss' Many Lives Many Masters, you can find some sources below). However, I have yet to find sufficient proof to support this argument.
In conclusion, I would also like to point out that my reasons for believing in reincarnation originated not from the aforementioned arguments or the bible, but reason. I do not consider myself a Christian, nor do I believe in the concept of organized religion. I am merely a 17-year-old who has a passion for Philosophy and although I believe the Bible is a worthy spiritual guide, I do not believe it is a holy book.
I hope this answers your question.
Renan Lacerda
Further Reading:
Regarding Christian Reincarnation:
http://reluctant-messenger.com/origen.html - Origen and the reincarnation controversy
http://home.pacbell.net/amsec/rein1e.html - Reincarnation in Christianity
http://www.jjwritings.com/books/reincarnation_and_the_bible/ - Reincarnation and the Bible
http://www.elevated.fsnet.co.uk/index-page14.html - Regarding Constantine and Reincarnation
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