Year 14 Number 77 2006



August 15th, 2006


"Unshakable faith is only that which can face reason face to face in every Humankind epoch." 
Allan Kardec




“Religion, like poetry, is not a mere idea, it is expression. The self-expression of God is in the endless variety of creation; and our attitude toward the Infinite Being must also in its expression have a variety of individuality ceaseless and unending. Those sects which jealously build their boundaries with too rigid creeds excluding all spontaneous movement of the living spirit may hoard their theology but they kill religion.”

Selected Quotations of RABINDRANATH TAGORE. Compilation by Alan Smolowe http://www.schoolofwisdom.com/tagorequotes.html






 ° EDITORIAL


Lecture about Spiritism, Mediums and Mediumship in Brazil





 ° THE CODIFICATION


THE GOSPEL ACCORDING TO SPIRITISM - CHAPTER VII - INSTRUCTIONS FROM SPIRITS: Pride and Humility





 ° ELECTRONIC BOOKS

CHRISTIANITY AND SPIRITUALISM by Leon Denis




 ° SPIRIT MESSAGES

The Freedom of Men (Facade Men)


 ° RECENTLY HELD EVENTS


A Campaign to Understand Skepticism
1st Spiritist Weekend in Lily Dale - NY - July 21-22, 2006

 ° UPCOMING EVENTS


First United States Spiritist Medical Congress


GEAE's Virtual Meetings

 
 ° EDITORIAL

Lecture about Spiritism, Mediums and  Mediumship in Brazil

at the Parapsychology Foundation's Library

Nowadays there is an increasing interest about Spiritism and its view of the faculty of Mediumship and the consequence of its practice. Although Spiritism was born in France in the mid eighteenth century, it flourished in Brazil at the dawn of the nineteenth century, making the country the number one spiritist land in the world today.
 
Furthermore, there is also an intriguing and fascinating interest about the way how Spiritsm have affected peoples' life in Brazil, as well as attracted the attention of the students of the fields of psychology, parapsychology, medicine and psychiatry, which had given rise to much research related with the so called holistic or alternative therapeutics. Scholarly works such as David J. Hess's Spirits and Scientists - Ideology, Spiritism and Brazilian Culture, an Assistant Professor of Anthropology in the Science and Technology Studies Department at Rensselaer Polytechnic Institute, which derives from the author's research done for his doctoral dissertation at the Department of Anthropology of Cornell University in 1987, is continually increasing.

On the 19th of July, 2006, at the Eileen J. Garrett Research Library, in Greenport,NY, the Parapsychology Foundation sponsored a lecture aiming to acquire a better understanding of the puzzle behind the constant flourishment of Spiritism in Brazil. There could be no better location to host this event, for the foundation, an extraordinary legacy handed to mankind by the gifted medium and pioneer of psychic research, the late Eileen J. Garrett, is a nonprofit educational organization that for over 50 years had supported research and scientific inquiry into the psychical aspects of human nature. 

Alexander Moreira-Almeida, a Brazilian clinical psychiatrist and currently a postdoctoral fellow at the Center for Spirituality, Theology and Medicine in the Department of Psychiatry at Duke University Medical Center, was invited to speak about the subject of "Spiritism, Mediums and Mediumship in Brazil from 1900 to the Present". The speaker, who also worked as the Director of the Center for the Study of Religious and Spiritual Problems - NEPER, at the Institute of Psychiatry of the University of São Paulo, Brazil, obtained his M.D. degree from the Federal University of Juiz de Fora in 1997, completed his psychiatry residency at the Institute of Psychiatry at the University of São Paulo in 2000, and his Ph.D. in Health Sciences in the same university in 2004. His doctoral thesis is focused on the phenomenology and psychology of mediumship and he has published a number of articles on the subject in such journals as Social Science and Medicine, Psychotherapy and Psychosomatics and Transcultural Psychiatry

In his talk, Mr. Moreira-Almeida addressed a very focused and engaging audience, one not to be evaluated by its number, but rather by its high amount of interest in the subject of the lecture, and conveyed to them an overview about Spiritism and the most influential mediums in the history of the Brazilian Spiritist Movement. In the first part of his lecture he spoke about the education and the unique role played by the French philosopher and scholar Hippolyte- Léon Denizard Rivail, better known as Allan Kardec, who carried out the work known as The Codification. This imense work represents the enterprise undertook by Allan Kardec in a form of a scientific investigation upon the phenomena of spirits' manifestations by the study, comparison and analysis of the answers given through mediums from different countries throughout the world and the final compilation of it into the philosophy he called "Spiritism" or "Spiritist Doctrine". The speaker explained that "Kardec regarded Spiritism as a science and philosophy with moral, not religious, implications – contrary to popular thought" and that it was defined as "a science which deals with the nature, origin and destiny of Spirits, as well as their relationship with the corporeal world". In the continuation of the first part of his speech, Mr. Moreira-Almeida referred to the basic literature that comprises the Spiritist Doctrine, whose main source, he strongly emphasized, was not Allan Kardec himself, but the Superior Spirits who used and guided him as an intermediary in order to convey a message of extreme importance for the sake of the future of mankind. Then he spoke briefly about the books which comprise the basic teachings of the Spiritist Doctrine, giving special emphasis to The Spirits' Book, the Revue Spirite and The Mediums' Book. The first one came into light in the year of 1857 and according to Kardec himself, "In a special sense, [it] contains the doctrine or theory of spiritism; in a general sense, it appertains to the spiritualist school, of which it presents one of the phases." The Revue Spirite was the Journal for Psychological Studies of the Parisian Society for Spiritist Studies, founded by Allan Kardec in 1858. The twelve volumes of the magazine [1858-1869] was published by Kardec himself, and all the works of the society was under his direct supervision. It was during the weekly meetings of the Society that a good deal of the studies and mediumship activities took place. To The Mediums' Book Mr. Moreira-Almeida employed much emphasis in his speech, not only for the fact that it held a direct connection with the main aspect of his lecture, but also because of the important role that this work, which was published by Allan Kardec in 1861, played in the understanding of mediumship and the consequences of its practice. 

In the second part of the lecture, the researcher spoke about the important role played by a few great spiritist mediums, who greatly contributed with their mediumship activities and helped pave the way for Spiritism to firmly take root in Brazil and become the greatest spiritist country in the world. 

Inevitably, Francisco Cândido Xavier, who was born on April 2nd, 1910 and died in June 30th, 2002, better known as Chico Xavier, had to appear as the first one in this list. Even though he was poorly educated, this medium channeled 412 books, whose content touches upon a wide variety of matters, such as poetry, philosophy and science, among other issues. In the year of 1932, at the age 22, he channeled his first book,  Párnaso de Além-Túmulo (Poetry From Beyond The Grave), which contained 259 poems revealed to Mr. Xavier by the spirits of 56 deceased Brazilian and Portuguse poets, amongst them, some of the most famous in their own land. His books were translated into many languages and sold over three million copies throughout the globe, which could have made him a millionaire, but the medium never accepted payment and always disclaimed personal credit for their authorship, strongly emphasizing that he was simply an instrument of the spirituality. The proceeds were entirely donated to charity. Mr. Xavier is known to Brazilians of all religious backgrounds as a man of a great moral authority, modesty and sincerity, who devoted his psychic gifts to the service of mankind.  

In the course of his speech, Mr. Moreira-Almeida talked about the important work that  the Brazilian medium Divaldo Pereira Franco is undertaking in order to spread the good news about Spiritism throughout the world. At the age of eighty, he also is a prolific medium who has channeled almost 200 books, and 70 of them have already been translated into 15 different languages. He has also devoted his entire life to charity, especially to the care of children in need. 

In 1952 he founded an institution called Mansão do Caminho (Mansion of the Way), which is located in a poor suburb of one of Brazil's greatest cities: Salvador, in the State of Bahia. It was established to provide housing and care for orphaned children through a system of foster care and now, after 50 years of operation, it has become a large educational institution that provides assistance fo more than 3,000 children and teenagers everyday, free of charge. His books have sold an impressive 7 million copies and all of its proceeds are used for the maintenance of the Mansão do Caminho. Aside from all of these achievements, Mr. Franco is a renowned international speaker and has given more than 10 thousand lectures and lectured in 52 countries in the continents of Europe, Asia, Africa and the Americas. Due to his life of dedication to others, he has received many honorific titles from governments and universities throughout the world, such as the degree of Doctor of Parapsychology Honoris Causa from Cyberam University in Illinois, among others.

In the second part of his speech, Mr. Moreira-Almeida mentioned the name of another great Brazilian spirititist medium, José Pedro de Freitas, most widely known as Arigó, about whom there is an intriguing and interesting book written by the American writer John G. Fuller - Arigo: Surgeon of the Rusty Knife, a must-have on the shelves of any student of the phenomena of paranormality. 

At last, the speaker referred to the mediumship of Carmine Mirabelli, Luiz Antonio Gasparetto and João Teixeira de Freitas, the latter better known as John of God and currently the most known Brazilian spiritual surgeon/healer, who was subject to an investigation undertaken by Mr. Moreira-Almeida along with two other researchers, whose conclusions was published in the Portuguese article: Cirurgia Espiritual: Uma Investigação (Spiritual Surgery: An Investigation). The speaker stressed the fact that the three mediums mentioned above are not spiritists mediums, and as a result they do not strictly follow the advices indicated by the Spiritist Doctrine in regard to the practice of mediumship. 

The third and last part of the lecture was dedicated to a questionnaire session and it was quite easy for one present to come to the conclusion that the audience, although not great in numbers, showed a high level of interest and participation, and sought to absorb the most information about the subject at hand. There were many interesting questions and I would like to share some of them with the readers. - How did you (the speaker) get involved with this studies?  - Are some of these mediums consulted by government agents? - How can one become a medium? - How does the Roman Church react to Spiritism? - What are the most interesting research(es) being undertaken now in the field of Parapsychology? - And the list goes on. 

The final part of the lecture was indeed transformed into a great moment of a highly motivated interaction between Mr. Moreira-Almeida and the attendees. We will refrain from reporting the answers given by the speaker to all the questions, for the sake of the concision of this notice. 

Last but not least, I would like to thank Mrs. Coly, the Executive Director of the Parapsychology Foundation for her kindness and amiability, who managed to make everyone feel at home during the event. She kindly accompanied myself and my son, along with Mr. Moreira-Almeida and family for a delicious dinner at one of the coziest restaurant of Greenport. There, she was able to share with us a glimpse of the extraordinary work of her grandmother Eileen J. Garrett and the legacy that she now carries on with a strong sense of responsibility and devotion, during which we listened in amazement.
 

Antonio Leite (GEAE)


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 ° THE CODIFICATION

THE GOSPEL ACCORDING TO SPIRITISM

CHAPTER VII

INSTRUCTIONS FROM THE SPIRITS

PRIDE AND HUMILITY

11. My dear friends, may the peace of the Lord be with you! I am come in order to encourage you to follow the good pathway. 

The humble Spirits, who in other times inhabited the Earth, have been commissioned by God to enlighten you. Blessed be the Lord for the grace that He has granted us of being able to help you improve. May the Holy Spirit illuminate me, so helping to make my words understandable and grant me the favour of being able to put them within reach of all! You who are incarnate, who undergo trials and are searching for the light, I pray that the will of God come to my aid so that I may make His teachings shine before your eyes!

Humility is a virtue much forgotten amongst you. Of the many examples given very few have been followed. However, is it possible to be charitable to your neighbour without being humble? Of course not, because this sentiment reduces mankind to the same level by telling them they are brothers and sisters who should help one another mutually, which leads then to a state of goodness. Without humility you are merely adorning yourself with virtues you do not possess, as if you used clothes especially for the purpose of hiding some physical deformity. Remember He who saved us; remember His humility which was so great as to put Him above all the prophets!

Pride is the terrible adversary of humility. If Christ promised the Kingdom of Heaven to the poor it was because the great ones of this Earth imagined their titles and riches to be recompenses, conferred upon them due to merit, and so considered themselves to be of an essence much purer than that of the poor. They judged that the titles and riches were due to them, in view of which, when God took them away, they accused Him of injustice. Oh! What a mockery of God's justice, what blindness! Does God then distinguish by means of the body? Is not the physical covering of the poor person just the same as that of the rich person? Has the Creator made two kinds of humanity? Everything made by God is wise and great. Therefore never attribute to Him those ideas created by your own prideful minds.

Oh, you who are rich! While sleeping beneath your golden ceilings safe from the cold, are you unaware that thousands of your brothers and sisters, who in God's eyes are worth just as much as you, sleep upon straw? Are not those who go hungry your equals? I know full well that your pride revolts at my words. You agree to give alms, but you will never shake their hands! "Why so!" you will say, "I, who am of the noblest blood, one of the great of this Earth, equal to those miserable wretches covered in rags! This is a vain Utopia of pseudophilosphers! If we are equal, why would God have placed them so low and me so high?" It is quite true that your vestments are not alike, but if you undressed yourselves what difference would there be between you and them? Nevertheless, those of noble blood would say there is a chemical difference; but till today no such difference has even been discovered between the blood of a lord and that of a plebeian, or that of a master and that of his slave. Who can guarantee that in the past you too have not been wretched and unfortunate as they are now? That you too have not begged for alms? Who can say that one day in the future you will not beg alms of one you despise today? Are riches eternal? Do they disappear when the body extinguishes itself? After all, the body is nothing more than the perishable covering of the Spirit! Ah! Cover yourselves with a little humility! Cast your eyes finally on the reality of the things of this world, on what leads to greatness on the one hand and debasement on the other. Remember you will not be spared from death, for no one is; nor can your titles be preserved from its blow, which may strike today, tomorrow or at any hour. If you bury yourself in your pride, oh, how much you will have to lament! Then you will be deserving of great compassion.

You who are so full of pride, what were you before you became noble and powerful? Probably you were beneath the lowest of your servants. Therefore, bow down your haughty brows, for God can cause you to fall at the exact moment when you most exalt yourselves. All men are equal on the divine scale of justice; only virtue marks the distinction in the eyes of God. All Spirits come from the same essence and all bodies are formed from the same matter. Your titles and names modify nothing. They remain in the tomb and in no way contribute to the possibility of enjoying the fortunes of the chosen. Their titles of nobleness are based solely on acts of charity and humility.

Poor creature! You are a mother! Your children suffer! They are cold and hungry while you, bent under the burden of your cross, go out to humiliate yourself in order to bring them bread! Oh! I bow down before you! How saintly and noble you are, how great in my eyes! Pray and wait, because happiness still is not of this world. God will grant the Kingdom of Heaven to the poor and oppressed who have confidence in Him.


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 ° ELECTRONIC BOOKS


CHRISTIANITY AND SPIRITUALISM

The History of the Gospels
The Secret Doctrine of Christianity
Intercourse with the Spirits of the Dead
The New Revelation

Vitam Impendere Vero

By

LÉON DENIS

Author of
"Après La Mort, "Dans L'Invisible," ETC.


Translated from the French by
HELEN DRAPER SPEAKMAN


LONDON
PHILIP WELLBY
6 Henrietta Street Covent Garden
1904

This book is out of print indefinitely 

1st Electronic Edition by 

the Advanced Study Group of Spiritism (GEAE)
 
2006

CHAPTER II

THE AUTHENTICITY OF THE GOSPELS

 
In far off times, long before the coming of Christ, the word of the prophets prepared man for the deeper teachings of the Gospel. But, already distorted during the centuries before Christ, the Old Testament gave a very faint indication of the higher truths. ¹

"The eternal truths which are God's thoughts" we are told by an eminent Individuality in space, have been communicated to the world at all times and in all places, and fitted for all comprehensions with fatherly goodness. But man has often misunderstood  and neglected them. Disdaining the high principles taught, carried away by his passions, he has passed by these great things without seeing them. This indifference to moral beauty is a cause of decay and corruption, and would drive nations to their ruin, if the hand of adversity and the great commotions of history, by profoundly shaking the souls of men, did not lead them back to truth.

Jesus came, a powerful Spirit and divine missionary, an inspired medium. He came, incarnating Himself, among the humble of this earth, so as to give an example of a simple and yet grand life, a life of abnegation and of sacrifice, which was to leave on earth uneffaceable traces.

The great figure of Jesus surpass all the conceptions of thought, therefore it cannot have been created by the imagination. In His soul, celestially serene, we see no blot, no shadow. All-perfection creates such a perfect harmony, that it appears to us as our ideal realised. His doctrine, full of love and light, is especially addressed to the poor and humble, to those men and women of the people, crushed under the weight of matter, who await in suffering and trial the words of life which are to comfort and raise them.

And this word of life comes to them with such penetrating sweetness, bringing with it such faith and joy, that it dispels all their doubts and draws them to Christ.

What Jesus meant by "preaching the kingdom of Heaven" to the humble, was making intelligible to all the knowledge of immortality and of the Universal Father, the Father whose voice is heard in the heart and conscience.

Little by little, this doctrine, verbally transmitted in the early times of Christianity, became changed and complicated under the influence of the contrary currents which agitated Christian Society.

The Apostles, chosen by Jesus to continue His mission, had been able to grasp His meaning, having received the impulse of His will and faith. But their knowledge was limited, and they were only able to preserve piously and lovingly the traditions, the high moral thoughts and the desire for regeneration which had been implanted in them.

In their journeying through the world, the apostles contented themselves with creating, in town after town, groups of Christian to whom they revealed the essential principles of their faith, and then hastily moved on, to carry the "good news" to other countries.

The Gospels, written in the midst of the convulsions of the death-struggle of the Jewish nation, as well as under the influence of the many controversies of early Christians times, show the traces of the passions and prejudices of the period, and of their reaction on the minds of men. Each group of "the faithful", each community, had its own Gospels, which differed more or less from those of others. ²

Great dogmatic quarrels agitated the Christian world and brought about bloody struggles in the Empire, until Theodosius, by giving supremacy to the Papacy, imposed on Christianity the opinion of the bishop of Rome. From that moment, individual thought, creating many diverse systems, was as much as possible suppressed.

So as to put a stop to the diversity of views, at the time when several Council had been discussing the nature of Jesus, some admitting, some denying His divinity, Pope Damasius confided to St Jerome in 384 the task of drawing up a Latin translation of the Old and New Testaments, which translation was henceforward to be considered as the only orthodox one and to regulate doctrines of the Church. It was what was called the "Vulgate".

This work was one of great difficulty. St Jerome, by his own account, finding himself confronted by as many different versions as there were copies of the Gospels. This infinite variety forced him to make a choice and remodel extensively. In the prefaces to his works, which have been gathered together in one famous book, he expresses the alarm he felt at the responsibility he incurred. Here, for instance, is the one he addressed to Pope Damasius, above his Latin translation of the Gospels.

"From an old work, you oblige me to make a new one. You wish me to judge between the different versions of the Scriptures which are scattered throughout the whole world, and as they vary among themselves, I am to select those which agree with the true Greek text. It is a pious labour, but perilous daring on the part of one who is to be judge by all, to himself judge others, an to try to change the language of an old man, and to bring back to youth a world already old.

"Truly what learned man, or even what ignorant one, but will, when he reads for the first time, the new version, and sees that it disagree with the one he is accostumed to read, cry out at once on me, accusing me of sacrilege, of forgery, because I have dared to add, change and correct the ancient books.

"Two reason comfort me under these accusations. The first is that you, the sovereign Pontiff, have commanded me, and the second is that truth cannot exist in things that differ, even if they have the approbation of the wicked.

"This short preface applies only to the four Gospels which are in the following order, Matthew, Mark, Luke and John.

"After having compared a certain number of Greek Versions from among the oldest, which do not differ essentially from these Versions, we have combined them in such a fashion (ita calamo temperavimus) that, correcting only what appeared to us to alter the sense, we have kept the rest as it was." ³

Thus, it was according to a first translation from Hebrew into Greek, for the versions bearing the names of Mark and Matthew, and, in a more general manner, from numerous copies all differing among themselves (tot sunt enim exemplaria quot codices) that the Vulgate was put together, corrected, augmented and modified, as the author himself admits, from ancient manuscripts.

This official translation, which was certainly intended to be final by the Pope who ordered its execution, was nevertheless remodelled at various times by order of other Roman Pontiffes. That which was considered good between the years 386 and 1586, and was approved by the Council of Trent, was declared insufficient and erroneous by Sixte-Quint in 1590. A new revision was made by his orders, and that edition which bore his name was again modified by Clement VIII, whose edition is in use to-day. From this the French translations of the Canonical books, which have been tampered with so often during the ages, have been made.


Nevertheless, in spite of all these vicissitudes, we do not hesitate to admit the authenticity of the Gospels in their primitive texts. The word of Christ appears therein with power, and all doubt must vanish under the spell of His sublime personality. Through the altered or distorted version, one feels the force of the grand original idea. The hand of the great Sower is seen in the depth of these teachings, in which are united moral beauty and love, and one recognises a celestial envoy.

But, beside this powerful hand, the feeble hand of man has introduced into these pages weak conceptions, which do not agree with the fundamental thought, and which provoke incredulity.

If the Gospels are acceptable on many points, it is still necessary to submit them as a whole to the verdict of reason. All the words and deeds recorded in them cannot be attributed to Christ.

During the period which separated the death of Jesus from the final compilation of the Gospels, many sublime thoughts had been forgotten, many doubtful things had come to be accepted as true, many badly interpreted precepts had warped the original instruction. The most beautiful, the strongest branches of this tree of life had been cut off to serve various ends. Man had smothered at their birth those great principles which would have led to peoples to the true faith which they are still seeking to-day.

The thought of Christ still lives in the teachings of the Church and in the sacred writings, but mixed with diverse elements of all kinds, introduced by the popes and the councils, in order to assure, to fortify and render absolute the authority of the Church. That is the object which has been pursued through the ages, and which has caused the constant remodeling of the original documents. In spite of all, what yet remains in the Church of truly Christian spirit, has been sufficient to engender admirable works, works of charity which make the glory of the Christian Churches, and which show up strangely in company with the ambitious enterprises with which are surrounded, enterprises inspired by the love of power and material advantages.

A great work would be necessary to separate Christ's real thought from the mass of the Gospels, a work possible, though arduous, for those inspired and guided by a sure intuition, but impossible for those who would undertake to wander, trusting only to their own faculties, through this labyrint, in which are mixed truth and fiction, the sacred with profane, the genuine with the false.

In all ages certain men, under the impulse of a superior force, have consecrated themselves to this difficult task.

Supported and illuminated by that divine spark which only shows itself intermittently to men, but which is never extinguished, they have braved all acusations, all tortures even, to affirm what they believed to be the truth. Of such were the Apostles of the Reformation. They died at thei post, but from out of space they still support and inspire those who fight for this great cause. Thanks to their efforts the darkness of night is beginning to lift from many souls, and a brilliant dawn is at hand.

It is by the aid of the light conveyed by this new revelation, both scientific and philosophical, which has alread spread throughout the whole world, under the name of Modern Spiritualism, that we will seek to free the doctrine of Jesus from the obscurity in which the work of centuries has developed it.

We shall thus arrive at the conclusion that His doctrine and that of the spirits are identical, that Spiritualism is simply the return to primitive Christianity under more definite form, and we shall do so with an imposing train of experimental proofs which will render impossible the renewed misrepresentation of the ideas of Christ.


1 See note 1 at end of book.

² See note 3, end of book.

³ Works of St Jerome, edition of the Benedictins 1693, V. I. Col. 1425 .

 

Next: CHAPTER III - THE HIDDEN MEANING OF THE GOSPELS

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 ° SPIRIT MESSAGES

THE FREEDOM OF MEN (FAÇADE MEN)

The lack of an idealist consciousness focused in the good of all, free from selfish and imediatist impulses, opposes the realization of freedom.
 
To fully achieve freedom, one needs a safe knowledge about man’s inner state, about his aspirations and aims, just as the knowledge of the instruments of work at his disposal.
 
Ignoring his unpredictable personal reactions, man easily falls prey to the attacks of violence or or depression when difficulties arise and the response to his efforts does not correspond to his expectations.
 
Being incapable of self control, which he can attained by keeping a creative and optimistic attitude in face of troubles, his freedom becomes an empty achievement whose aim is to allow the release of primitive impulses and aggressive passions, in a cruel attack against what he really aims: his aspiration for being free.
 
The man who is truly free dreams and works, trusts and perseveres, seeding in due time, the happy crop of the future.
 
One can not achieve freedom at a single moment, nor inherit her from past generations. Each individual must conquer it slowly, accumulating experiences that mature his awareness and the reasons employed at the moment of living freedom.
 
Freedom starts by choosing oneself in accordance to the Christian postulate - “Love thy neighbors as thyself” – provided one really loves. If such personal feeling of respect for one’s own personality, which proposes to limit the rights in accordance to executed duties, does not exist we can not wait for any consideration of others values, with corresponding freedom to other individuals. 
    
Such self love raises man to the higher levels of life that are thus unveiled by both his idealist consciousness and efforts. From goal to goal, he goes up, making successively bolder choices in the matter of beauty, utility and humanity, at the same time that he leaves guiding footprints to those behind him. His personality becomes illuminated by hope and his conduct is pervaded by peace.
 
Slowly are withdrawn the appearances of the social profitable, of the stated agreeable, of the things planned as wished, for the legitimate identity to show up and man becomes what he really is. 
 
Obviously, we refer here to the expressions of grandeur that are usually kept in inmost heart, with no opportunity to exteriorize, deeply buried under successive layers of fear, indifference and accommodation.
 
Many men and women are afraid of revealing their ethical feelings, their efforts of healthy idealism which are branded as naïve sentimentalism, namby-pamby, or weakness of character by morally dwarf men. 
 
These later ones mix impulsivity and force with expressions of power and domination.
 
Just because they live without freedom, they hate free man.
 
The true freedom is written in the deepest consciousness. This freedom must be sought by deeply delving into the essence of the being and by long meditation which yields self knowledge.
 
Being naturally free, man was born to keep this state.
 
The conquest of freedom has no limits since man can, although he should not, chooses to give an end to his body, through explicit or hidden suicide, refusing to go on living. 
  
If man does not decide to preserve this attribute by improving his psychological structures, he may suffer the effects of the social oppressing environment and fall before the turmoil of the day.  
 
Devoid of noble aims, the movement of social groups as well as individuals gives rise to anarchy which disguises itself as freedom. In this scenario, violence erupts on one side and conformism on the other, with no healthy relationship among creatures.  Feelings are dissimulated for people to present in accordance to the fashion of the time, while hating themselves mutually, living a frenzied competition in which each one aims to dominate the other in an attempt to please the sick ego. 
 
Although they may accumulate material goods while teaching behavior existentialism, such victorious men remain empty, idealess, devoid of an ethical consciousness, mummified by greed and tied to desires that they can never satisfy.
 
A disturbance in the social group is triggered, which affects man and the group alike in a vicious circle in which a cause gives rise to effects that become new causes.
 
To change such unfair and wasteful system, in which one values man by what he possess and not by what he is, as a function of what he can do and not of what he already does, is a serious commitment of all those who are truly free.
 
The bewildered preoccupation to purchase at all costs equipments, vehicles and objects announced by the frenzied propaganda; the anxiety to be well accepted in society; to dress in accordance to the stringent fashion; the apprehension to be well informed about unimportant matters of the moment emotionally unbalances the creature, launching her to the abyss of identity loss, to personal disorganization, to the loss of values.
 
Façade-men they all become. Calm or restless, strong or weak, rich or poor, they populate a confusing context, devoid of freedom, but yet leaving in a social and political regime of freedom, crammed up with job and entertainment devices, indisposed and automated, goalless. They go forward - or go round in circles? -  disoriented in the great horizontal basin of external achievements, but fearing the verticality of the truly liberating freedom.
 
Joanna de Angelis
 
Text sent by Ogi Mini, med. comm.. by Divaldo Franco (1990) edited by Centro Espirita Caminho da Redenção, Brazil. Translated by Ademir Xavier and authorized by CECR (2006).

 
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 ° RECENTLY HELD EVENTS


A Campaign to Understand Skepticism
 

Ademir Xavier (GEAE editor)

We Spiritists are truly willing to understand Skeptical mind because we all know we are all sons of the same creation and gravitate toward the same aim.

We live in a world in which Science has attained a considerable level of notoriety. To some extent we can say that Science has substituted old beliefs and even religious conceptions on the minds of many world citizens. Well educated people would hardly present any opposition to scientific propositions, no matter the degree of understanding that these people may have on the matter. Skepticism as any other belief presents itself as representing science when the question is to defeat truth against what they say are “claims for the paranormal”. We would like to understand such philosophical position and are requesting contributions from both Spiritualist and skeptics alike (see below).

Often confused with religion, Spiritualist notions are often mocked at, described as old and bizarre constructions of the unconscious mind of an age of ignorance and fear. In this new scenario, we can ask ourselves about the rule to be played by modern Spiritualist ideas (assuming the common denominator that unites Spiritist and Spiritualist beliefs, that is, life beyond death and continuous soul´s improvement, communication with the dead etc.). To the lucid Spiritualist/Spiritist, these beliefs can be cast in a formal way as scientific propositions which are apparently disdained by modern scientific societies.

In order to elucidate some topics related to the subject, we have organized a campaign starting with the following questionnaire and will provide some answers in the next issues.


The reader may further complement the answers and questions or send us his/her comments about the topic (send us your contributions for publication in the next SM issues from you and/or your skeptic colleagues). A good work division is to find the largest amount of challenging questions (for the skeptical) and good answers (for the Spiritualists). The aim of this effort is to generate the largest number of questions related to the topic and to boost a debate on the subject. We will see that many of the questions are related, giving us the opportunity to understand skepticism around Spiritualist and Spiritist ideas.

1)   What do you think about the opposition of modern scientists to spiritualist beliefs? Do they provide a strong argument against spiritualist claims?

2)   How will you, Spiritualists and Spiritists alike, prove your statements?

3)   Scientists are above all, the most educated people to judge these phenomena. If they are not, are you going to substitute them?

4)   You explicitly describe Spiritism and Spiritualism as sciences. How can you be sure about that (prove your statement)?

5)   But if they are sciences, where are your laboratories? What are your methods? How does your science progress?


See the answers and new questions in the next SM issues (there is no deadline for the campaign. Start:: at SM issue # 76).

After compilation of questions and formulation of answers, we can publish a special issue on the topic (Skepticism) summarizing the main conclusions, references and suggestions of future study.


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1st Spiritist Weekend in Lily Dale - NY
- July 21-22, 2006 -

When Spiritism and Spiritualism Came Together
for the First Time in the United States


Daniel and Marcia Benjamin

Words cannot express the immense joy celebrated by several people who attended the workshops performed by Dr. Vanessa Anseloni and Professor Divaldo Franco at Lily Dale-NY, last
weekend. It was the marking of a new era, which brought Spiritism and Spiritualism closer together!
Dr. Anseloni and the Spiritist Society of Baltimore compiled three wonderful presentations introducing to the public in attendance foundations of Spiritism: Reincarnation as a form of healing, history and real purpose of mediumship, and an exhibition of great mediumistic paintings performed by the Brazilian medium Maria Gertrudes.

The first seminar was conducted by Dr. Anseloni on reincarnation - a topic that somewhat separates the philosophies. Making use of her vast background in Neuroscience and Psychology, Dr. Anseloni was able to provide scientific evidence of the topic and tie it to God’s Divine justice as a form of healing.

The audience was both enlightened and moved. Following that same afternoon, the well-known Brazilian medium Maria Gertrudes performed mediumistic paintings in front of a large crowd. Several paintings were generated in the course of one hour. The proceeds from the auction of the paintings went to support her non-profit organization for needy children in Minas Gerais, Brazil - Gertrudes’ organization project houses more than 100 children in grades K-12 and several living with learning disabilities. It is one of the many projects in which Ms. Gertrudes helping throughout her life from her dedicated mediumistic work.

As it was elucidated in all workshops, Spiritism views mediumship as a sacred mission and the same
should never charge for individual gain. Like Spiritualists, several Spiritists strive to achieve high degrees in their professions as part of spiritual evolvement. Hence, Mediumship in Spiritism is never seen as a profession – it is a work of selflessness to get one closer to God. Several outstanding paintings were created mediunicalistically that night – a blessed event indeed.

The weekend events culminated with Professor Franco’s workshop the following day in which he presented a historic timeline of mediumistic moments through time, detailing the phenomena (including pre-historical and biblical accounts) and the purpose of this sense. Professor Franco brilliantly related several mediumistic moments, several scientific points of view, and masterfully united Spiritism and Spiritualism under his explanations.

The event was marked by an elucidating message from Dr. Menezes (a discarnate Brazilian physician)
mediumistacally pronounced by Franco. In it Dr Menezes provided guidance to the relation and
responsibility of spiritualists and spiritists. 

The above report was reproduced with permission from Spiritist News, Year 4, Issue 4, July/August 2006

Photos from the historical event in Lily Dale-NY (July 21-22/2006), where Spiritism and Spiritualism finally came together again can be seen on the Spiritist Society of Baltimore's website.

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 ° UPCOMING EVENTS




SATURDAY, OCTOBER 7, 2006

9am – 12pm

Spirituality in Patient Care
Harold Koening, MD

12 – 1pm

Lunch break

1 – 1:40pm

The Spiritist Medical Paradigm
Marlene Nobre, MD

1:40 – 2:30pm

Why Must I Suffer? - Searching for the Soul in Psychiatry
Andrew Powell, MA, MB.Bchir, MCRP, FRCPsych

2:30 – 3:30pm

Mental Disease in Spiritist & Medical Treatment
Roberto Lúcio Vieira de Souza, MD

3:30 – 4:10pm

Spirituality and its Association with Cardiovascular Disease
Álvaro Avezum, MD

4:10 – 5:20pm

The Impact of Reincarnation on the Paradigm of Change
Décio Iandoli Jr., MD

5:20 – 6pm

Organic and Psychic Phenomenology of Mediumship
Sérgio Felipe de Oliveira, MD


SUNDAY, OCTOBER 8, 2006

9 – 11am

Near Death Experiences – NDE and
Where God Lives (Areas of the brain as a biological interface with an interconnected universe)

Melvin Morse, MD

11:10am – 12pm

Spirit Attachment, Spirit Release and Soul Integration
Andrew Powell, MA, MB.Bchir, MCRP, FRCPsych

12 – 1pm

Lunch break

1 – 1:40pm

Forgiveness and Reconciliation
Alberto Almeida, MD

1:40 – 2:20pm

Transdimensional Physiology
Décio Iandoli Jr., MD

2:20 – 3:20pm

Universities and Spirituality in the 3rd Millennium
Sérgio Felipe de Oliveira, MD

3:20 – 4pm

The Multiple Faces of Depression
Roberto Lúcio Vieira de Souza, MD

4 – 4:40pm

Scientific Evidence of Intercessory Prayer: A Systematic Review
Álvaro Avezum, MD

4:40 – 5:20pm

Scientific Evidence for Life after Death: Research on Mediumship
Marlene Nobre, MD

5:20 – 6pm

Love and its Healing Power
Alberto Almeida, MD



Program subject to change without prior notification.


For more info see:   http://www.ussmcongress.org/index.en.htm

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GEAE's Virtual Meetings


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.

GEAE - Advanced Study Group of Spiritism
Editorial Council

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GRUPO DE ESTUDOS AVANÇADOS ESPÍRITAS

ADVANCED STUDY GROUP OF SPIRITISM

Electronic weekly report in Portuguese - Boletim do GEAE

Monthly English report: "The Spiritist Messenger"


The Spiritist Messenger is sent by email to GEAE subscribers

(Free) subscriptions http://www.geae.inf.br/
Send your comments to editor-en@geae.inf.br

To cancel the subscription send an e-mail to editor-en@geae.inf.br
or to inscricao-en@geae.inf.br with the subject "unsubscribe"

Editorial Council - mailto:editor@geae.inf.br

Collection in Portuguese (Boletim do GEAE)

Collection in English (The Spiritist Messenger

Collection in Spanish (El Mensajero Espírita)