The Spiritist Messeger # 80

As the end of each year gets closer we should get used to pondering on how many good things we have done, how many good thoughts we have had, how many steps we have given on the road to perfection.

We are not here on vacation but to acquire a certain amount of knowledge and to make our goodness increase a bit more. Knowing what I am here for is not a hard task. My mission in this life or, saying differently, the cross I have to carry is easily identifiable if I ask myself a few questions, to say:

- Do I still have one or more vices to abandon, a few moral imperfections to eliminate, a few more lessons to learn or am I already perfect, completely full of goodness and wisdom?

- Besides myself does anyone else depend on me to evolve or is it the case that none of my relatives, friends and the other people that I know need my help?

- Is the place where I live and are all the places where I go and those I don’t even know organized, clean, healthy and happy or is there something still that I can do to make them better?

We are all born in the best possible conditions so that we accomplish our mission. So, in order to know what we are expected to do in this life all we have to do is look at ourselves in the mirror of our consciousness and to look around ourselves to see what we have to do.

Much peace,

Renato Costa

GEAE Editor

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° THE CODIFICATION

THE GOSPEL ACCORDING TO SPIRITISM

CHAPTER XVIII

MANY ARE CALLED, BUT FEW ARE CHOSEN

INSTRUCTIONS FROM THE SPIRITS.

A CHRISTIAN IS RECOGNISABLE BY HIS WORKS

16. "Not all of those who say: Lord! Lord! will enter into Heaven, but only those who do the Will of my Father, who is in Heaven."

Listen to these words of the Master, all those who repel the Spiritist Doctrine as the work of the devil. Open your ears because the moment to listen has arrived.

Is it sufficient to carry the uniform of the Lord in order to be His faithful servant? Is it enough to say: 'I am a Christian', for anyone to be a follower of Christ? Search for the true Christians and you will recognise them by their works. "A good tree cannot give forth bad fruits, nor a bad tree good fruits." "Every tree that does not give forth good fruits will be cut down and cast into the fire." These are the words of the Master. Disciples of Christ, understand them well! What kind of fruits should be given by the tree of Christianity, which is a mighty tree, whose leafy branches cover part of the world with shade, but does not as yet shelter all who should seek refuge around it? Those from the Tree of Life are fruits of life, hope and faith. Christianity, as it has done for many centuries, continues to preach these divine virtues. It uses all its strength to distribute its fruits, but so few pick them! The Tree is always good, but the gardeners are bad. They tried to mould it to their own ideas, to prune it to their necessities. They cut it, diminished it and mutilated it. Having become sterile it does not give forth bad fruits, because it gives forth no fruits at all. The thirsty traveller who stops under its branches looking for the fruits of hope, which are capable of restoring strength and courage, sees only bare branches foretelling a coming storm. In vain he asks for the fruits from the Tree of Life. Only dry leaves fall at his feet. The hands of Man have so tampered with it that it has become scorched.

My dearly beloved, open then your hearts and ears. Cultivate this Tree of Life whose fruits give eternal life. The One who planted it incites you to treat it with love and even yet you will see it give an abundance of its divine fruits. Conserve it just as it was when Christ gave it to you. Do not mutilate it. It wants to cast its immense shade over the Universe, so do not cut its branches. Its tasty fruits fall abundantly so as to satiate the hungry traveller who wishes to reach the end of his journey. Do not gather these fruits in order to leave them to rot, so they are of no use to anyone. "Many are called, but few are chosen."

"This is because there are monopolizers of the Bread of Life, as there are also of material bread. Do not be one of them: the Tree that gives good fruits must give to everyone. Go then, and seek those who are hungry, lead them under the leafy branches of the Tree of Life and share with them the shelter it offers. "You cannot collect grapes from amongst the thorns." My brothers and sisters, turn away from those who call to you in order to show you the thorns of the way; instead, follow those who will lead you under the shade of the Tree of Life.

The Divine Saviour, the Just par excellence, spoke, and His words will never die; "Not all who say: Lord! Lord! will enter into the Kingdom of Heaven, but only those who do the Will of my Father who is in Heaven."

May the Lord of blessings bless you; may the God of Light illuminate you; may the Tree of Life offer you its abundant fruits! Believe and pray. - SIMON (Bordeaux, 1863).

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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 V

INTERCOURSE WITH THE SPIRITS OF THE DEAD

CHAPTER V

Intercourse with the Spirits of the Dead

THE early Christians communicated with the spirits of the dead, and received instructions from them. No doubt is possible on this subject, for testimony abounds. This testimony we gather from the text itself of the canonical Books. These passages have escaped, we hardly know how, the vicissitudes of time, and their authenticity is all the better established, inasmuch as they are in flagrant oposition to the present views of the Church.¹ These texts probably escaped because they were not understood.

Christianity as a whole rests on the facts of apparitions and manifestations of the dead. It furnishes numberless proofs of the existence of the invisible world, and the souls who people it.

These proofs abound equally in the Old and the New Testaments. In both we find apparitions of angels, (in Hebrew, messengers) of spirits of the just, warnings and revelations given by the spirits of the dead, the gift of prophecy (which mean not only foretelling the future, but speaking and teaching under the influence of the spirits), and the gift of healing.

The life of Christ was a constant communion with the invisible world. The son of Maary was gifted with faculties which enabled Him to have intercourse with spirits. These sometimes rendered themselves visible beside Him.

His disciples, chosen not from among the learned, but among sensitives or mediums, were frightened on seeing Him converse one day on Mount Tabor with Moses and Elias.

In moments of difficulty, when some questions embarrased Him, as in the case of the woman taken in adultery, He invoked the higher spirits, and His finger traced in the sand the answer to be given, as in our day our mediums, moved by an outside force, trace words on a slate.

These facts are known, related and commented on, but many others, connected with this continual intercourse between Jesus and the invisible, remained unknown even of those who surrounded Him.

The relations of Christ with the world of spirits is shown by the constant support which this divine emissary received from "the beyond."

At times, in spite of His courage and self-denial, He was troubled by the greatness of His task, and He lifted His soul to God. He implored, He prayed for new forces; and He was answered. A powerful breath passed over His head. Under an irrestible impulse, He reproduced the thoughts suggested to Him; He felt Himself succoured and comforted.

In His hours of solitude, Hes eyes perceived, traced in letters of fire, the will of Heaven;² voices sounded in His ears, and through them the answers to His ardent prayers. It was the direct transmission of the teachings He was to spread, the regenerating precepts for the propagation of which He had come to earth. The vibrations of the supreme thought which animate the universe were felt by Him, and impregnated Him with those eternal principles which He taught, which will never be effaced from the memory of man. He heard the divine accents, and His lips repeated the words of the sublime revelation, mysterious even yet for many, but for Him, confirmation absolute of the constant protection and intuitions which came to Him from the higher worlds.

And when this great life was accomplished; when the sacrifice was consummated; when Jesus was nailed to the Cross, and then laid in the tomb, His spirit affirmed itself by new manifestations. This powerful spirit, that no tomb could bold, appeared to those He had left on earth, sad, down-cast, and discouraged. It told them that death was nothing. By its presence it gave them courage, energy, and the moral strength needed to accomplish the mission confided to them.

The apparitions of Christ are well known, and had many witnesses. He appeared and disappeared instantaneously. He changed His form and His appearance. He entered a house through closed doors. At Emmaus he conversed with two of His disciples who did not recognise Him, and then suddenly disappeared. He was in possession of that fluidic body which is in each of us, that subtle body which is the inseparable envelope of each soul, and which a high spirit such as He knew how to direct, modify, condense, and rarefy at will.³ He condensed it to such a degree that he rendered it visible and tangible to those present.

The appearances of Jesus after His death are the very basis, the vital point of the Christian doctrine. That is why St Paul says: "If Christ is not risen, then is your faith vain." In Christianity, immortality is not a hope; it is a natural fact, a fact supported by the testimony of our senses. The apostles did not merely believe in resurrection, they were sure of it. That is why their preaching carried conviction with it. By the crucifixion of Jesus Christianity was struck to the heart. The disciples, in consternation, were ready to disperse. But Christ appeared to them, and their faith in Him became so profound, that, to confess Him, they braved the worst torments. The apparition of Christ after His death assured the persistence of the Christian idea by giving it the basis of a collection of facts.

It is tru that man has introduced confusion among these phenomena, by attributing to them a miraculous character. Miracles are contradictions of the eternal laws fixed by God, and it would scarcely be worthy of the Supreme Power to transgress His own mature, and vary His decrees.

According to the Church, Jesus rose with His earthly body. That is contrary to the primitive text of the Gospels. These sudden apparitions, with change of forme, producing themselves in enclosed places, could only be spirit manifestations, fluidic and natural. Jesus rose as we shall all rise, when our spirit leaves its prison of the flesh.

In Mark and Matthew, and in the recital of Paul (I Cor. XV.) these apparitions are described in the most precise manner. According to Paul, the body of Christ was incorruptible; it had neither flesh nor blood. This opinion comes from the most ancient tradition. The material version only appeared later, with Luke. The tale becomes complicated then, and adorned with many marvellous details, with the evident intention of impressing the reader. Clement of Alexandria relates a tradition which still circulated in his day, according to which John thrust his hand into the body of Jesus, and it passed through it without meeting with any resistance. ("Jesus of Nazareth," by Alvert Reville, second volume, note to page 470.)

This materialistic idea, as in general the whole theory of miracles, results from a wrong interpretation of the laws of the universe. It is the same with the idea of the supernatural, which corresponds to an insufficient conception of the order of the world, and the rules of life. In reality, there is nothing outside of nature, which is the divine work in its fullest expression. The mistake of man comes from the narrow idea he entertains of nature and the forms of life, which he limits within the circle of his own senses. But our senses can only embrace a very restricted portion of our surroundings. Beyond those limits life continues under rich and varied aspects, and under subtle forms which graduate themselves, multiply, and renew themselves indefinitely.

This dominion of the invisible belongs to the fluidic world; it is peopled by the spirits of men who have inhabited the earth, and have put off their gross envelope. They exist in this subtle form of which we have spoken, a form which is still material, although ethereal; for matter has many states with which are not familiar. This form is the image or the mould of the carnal bodies which these spirits have inhabited during their sucessive lives. The bodies pass, but the forms remain, with the spirits of which they are the indestructible organism.

Spirits occupy various situations according to their moral elevation. Their brilliance, their power, become greater as they arrive higher in the scale of virtues, of perfection, and as they serve with more devotion the cause of right and humanity. It is these beings or spirits who manifest themselves at all epochs of history, and in all places, through the intermediary of subjects specially gifted, who according to the period, are called diviners, sybyls, prophets, or mediums.

The apparitions which marked the early days of Christianity, as well as the most ancient biblical times, were not isolated phenomena, but the manifestation of a universal and eternal law, which has always regulated the relations between the inhabitants of the two worlds; the world of gross matter, to which we belong, and the fluidic and invisible world peopled by the spirits of those we so improperly term "the dead."

It is only recently that science has been able to study these manifestations. Thanks to the observations of numerous scientists, the existence of the spirit-world has been recognised as a fact, and the laws which rule it have been determined with a certain amount of precision.

The presence in every human being of a fluidic double, surviving death, has been proved; and in this double we recognise the imperishable envelope of the spirit. This double, which also disengages itself during sleep, trance, or ecstasy, transports itself and acts at a distance during life, after the final separation from the carnal body becomes much more completely the faithful servant and the centre of the active forces of the spirit.

It is by the means of this fluidic envelope that the spirit produces these manifestations from the beyond, which are today known to all, since scientific commissions have studied the manifold aspects of them, even to weighing and photographing the spirits; as did Sir William Crookes with the spirit of Katie King, and Sir Russel Wallace and Prof. Aksakof with those of Abdullah and John King.

It is thus that these phenomena, undoubtedly strange, and hitherto little studied, but perfectly natural, since they are produced by spirits, that is to say by creatures like ourselves in their essential life-principles, it is thus that they have little by little entered into the dominion of observation, and passed into the order of established facts.

For long, too long, men regarded them only as miracles provoked by God Himself or by His angels; and opinion which was carefully fostered by the priests, in order to strike the imaginations of the people and render them more docile to their will.

We find, in the Scriptures, frequent examples of mistakes of this kind. At Patmos, John saw a spirit whom he was about to worship, but who told him that he was the spirit of one of his brethren, the prophets. In this case the mistake was corrected, and the spirit made known his personality, but in how many others the error has persisted? It is the same with the frequent intervention of angels in the Bible. It behoves one to be on guard against the tendency of the Jews and Christians to attribute to God and His angels the phenomena produced by the spirits of the dead, phenomena on which it was left for our era to shed light, by replacing them in their true position.

In Jesus' day, the belief in immortality was weakened. The Jews were divided on the subject of a future life. The Sadducean sceptics added to the numbers and influence of the doubtful. Then Jesus came. He opened wide the doors of communication between the earthly and the spiritual worlds. He brought the invisible near to the human, so that they could correspond anew. With a gesture of His powerful hand, He raised the veil of death; and, from the mids of the darkness, appeared visions. These visions, and these voices, affirmed to man his immortality.

Primitive Christianity has then this special characteristic: it brought closer together the two humanities, terrestrial and celestial; it rendered more intense the relations between the visible and invisible worlds. In each Christian group, as today in each spiritualist group, invocations were practised. They possessed mediums both for inspirational speaking and for physical effects, as is recorded in the First Epistle of Paul to the Corinthians. The, as now, certain subjects possessed the gifts of prophecy, of healing, etc.

In the above-mentioned epistle, St Paul speaks also of the body spiritual, imponderable, incorruptible: "It is sown a natural body; it is raised a spiritual body. There is a natural body and there is a spiritual body" (I Cor. XV. 44). The apparition of Jesus on the road to Damascus, which made a Christian of Paul, was a spiritualistic phenomenon. Paul had not known Christ; he himself tells us that he drew his inspirations from his occult relations with the Son of Mary.

St Paul was not only helped by the spirits of light of whom he was the interpreter; he was sometimes obsessed by inferior spirits, and was obliged to resist their influence. ⁴ It is thus, that, under all circumstances, for the education and development of man, light and shade, truth and error, are mixed. It is the same in modern spiritualism where all orders of manifestations are met with, from messages of the highest character, to the vulgarest phenomena produced by backward spirits. But even these have their use from the point of view of the elements of observation which they furnish, and the many cases of identity supplied by them to science.

St Paul knew these things; taught by experiences, he warned his brethren, "the prophets," as mediums were then called, to be on their guard against these ambushes. He adds, as a consequence, "that the spirits of the prophets are subject to the prophets" (I Cor. XIV. 32), which is to say, that the teachings of the spirits are not to be blindly accepted, but to be submitted to the test of reason.

In the same connection, John says: "Beloved, believe not every spirit, but try the spirits whether they be of God" (I John IV. 1).

The Acts of the Apostles furnish many indications of the relations of the disciples of Jesus with the invisible world. We see how, following the instructions of spirits,⁵ the Apostles came to cease making a distinction between different meats, and to open the barrier which separated the Jew from the Gentile, and to replace circumcision by baptism. ⁶

Communications between Christians and the spirits of the dead was such a common occurrence during the early centuries that precise instructions were circulated on the subject.

Hermas, the disciple of the Apostles, the same whom St Paul sends salutations in his Epistle to the Romans (chap. XVI. 14), indicated in his "Book of the Pastor," the means of distinguishing between good and bad spirits. This "Book of the Pastor" was read in the churches as now the Gospels and Epistles are, until the fifth century. St Clement of Alexandria and Origen speak of it with respect. It figures in the most ancient catalogue of the canonical books received by the Roman Church, and published by Caius about 220 A.D.

In the following lines, written eighteen hundred years ago, one could imagine oneself reading the faithful description of a séance of invocation, as conducted today in many places:-

"The spirit which comes from God is peaceful and humble; it discards all malice and vain desires of this world, and rises above men. It does not answer all who question, nor any particular person, for the spirit which comes from God does not speak to man when man wills, but when God permits. Therefore, when a man who has a spirit from God comes into an assembly of the faithful, and when prayer has been offered, the spirit fills this man who speakes as God wills." (A speaking medium.)

"On the contrary, an earthly spirit is easily recognised; it is vain, withou wisdom, and without force; it agitates and struggles for the highest place. It is importunate, talkative, and does not prophesy without recompense."

The revelations of the spirits continued long after the apostolic period. During the second and third centuries the Christians addressed themselves directly to the souls of the dead to decide points of doctrine. St Gregory the thaumaturgist, and bishop of Neo-Cesarea, declares he "received from John the evangelist, in a vision, the symbol of his faith, preached by him in his church." ⁷

Origen, the sage whom St Jerome considers as the greatest master of the Church, after the Apolstles, speaks often in his works of the manifestations of the dead.

In his controversy with Celsus, he says: "I doubt not that Celsus will rail at me, but mockery will not prevent me from saying that many people have embraced the Christian Faith in spite of themselves, their hearts having been suddenly changed by some spirit, either in an apparition or a dream; so that in place of the aversion they felt from our faith, they loved it to the death. I take God to witness of the truth of what I say, He knows that I would not recommend the doctrine of Jesus Christ by fabulous tales, but ty truth of incontestible facts."

The celebrated bishop of Hippon, St Augustin, is no less affirmative. In his letters he mentions "apparitions of the dead, coming and going in their accustomed dwellings, and making predictions, which are realised, of events to come." ⁸

In his treatise, "De cura pro mortuis," he speaks in these terms of the manifestations of the dead: "The spirits of the dead can be sent to the living, and can unveil to them the future which they themselves have learnt, either from other spirits or from angels, or by divine revelation." ⁹

In his "City of God," on the subject of the lucid ethereal body, which is the perispirit of the spirits, he speaks of practices which render it able to communicate with the spirits and angels and to receive visions.

St Clement of Alexandria, St Gregory of Nice, in his "Discours catéchétique," and St Jerome himself, in his famous controversy with Vigilantius the Gaul, pronounce themselves on the same side.

St Thomas Aquinas, the angel of the school, so tells us the Abbé Poussin, Professor at the Seminary at Nice, in his work "Spiritualism before the Church" (1866): "communicated with the inhabitants of the other world, with the dead who informed him of the state of the souls of those in whom he was interested, with the Saints, who comforted him, and opened up to him the treasures of divine knowledge."

When the Church, leaving behind her democratic and popular origin, became despotic and autocratic, she found it advisable to condemn through her Councils, spiritualistic practices. She alone wished to possess the monopoly of occult communications and the right to interpret them to suit herself. All laymen convicted of relations with the dead were persecuted as sorcerers and burned.

But this monopoly of relations with the invisible world, in spite of her judgments and condemnations, in spite of her wholsale executions, the Church never succeeded in obtaining. On the contrary, from that time onward, the most startling manifestations took place without her pale. The sources of high inspiration closed to the clerkes, remained open to heretics. History attests it. The voices of Joan of Arc, the familiar spirit of Tasso and of Jerome Cardan, the curious phenomena of the Middle Ages, caused by spirits of an inferior order, the convulsionists of St Médard, the little inspired prophets of the Cevennes, Swedenborg and his school; these and thousands of other facts form an uninterrupted chain, which reaches from the manifestations of remotest antiquity down to modern spiritualism.

Nevertheless, even recently in the very bosom of the Church, a few thinkers investigated problems of the invisible. Under the title "The Discernment of Spirits," Cardinal Bona, the Fénélon of Italy, devoted a work to the study of the different orders of manifestations which present themselves to man. "One has reason for astonishment," he writes, "that there should be found men of good sense who dare either deny entirely the apparitions and communications of spirits with the living, or attribute them to hallucinations or the arts of devils."

This Cardinal did not foresee the anathema launched by Catholic priests against spiritualism.

It must then be admitted that the dignitaries of the Church, who thundered from their pulpits against spiritualistic practices, were completely on the wrong track. They would not understand that the manifestations of the spirits are the basis of Christianity, and that the spiritualistic movement, twenty centuries later, is a reproduction of the original Christian movement. They did not remember in time that to deny the communications with the dead, or to attribute them to devils, was to put themselves at variance with the Fathers of the Church and the Apostles themselves. Already the priests of Jerusalem had accused Jesus of acting under the influence of Beelzebub. The "devil" theory has had its day; it is now out of date.

In reality, spiritualism is to be met with in all directions, not as a superstition, but as a fundamental law of nature.

Relations between men and spirits have always existed with more or less intensity; and by these means a continual revelation has been given throughout the world. A great river of spiritual power, the source of which is the invisible world, flows through the ages. At times this river hides itself in the shadows, it flows in the depths of history, it takes refuge under the vaults of the temples of India and of Egypt, in the mysterious sanctuaries of Gaul and of Greece; it is only known to sages and initiates. But at times also, times chosen by God, it emerges from hidden places, and reappears in the light of day, in the sight of all; it brings to humanity those riches, those hidden treasures which will embellish and regenerate it.

It is in this wise that the higher truths revealed themselves through the centuries to facilitate and stimulate human evolutions. Manifestations take place amongst us by the help of powerful mediums, and of spirits of genius who have lived on earth, and have suffered for truth and justice. These chosen spirits have returned to their life in space, but have not ceased to watch over men, and communicate with them.

At certain moments of history, a breath from on high blows over the world, the fogs which envelop human thought are dissipated; superstitions, doubts and chimeras vanish; the great laws of destiny reveal themselves; truth appears.

Happy are they who can recognise and receive it.

¹ ↑ See note 6. See No. 7, Spiritual Facts in the Bible.
² ↑ This (and several other passages of this work) has been communicated to me by a high spirit whose life was contemporaneous with that of Christ.
³ ↑ See note 9, on the Perispirit, or fluidic body.
4 ↑ 2 Cor. XII. 7; Ephes. VI. 12.
5 ↑ In the Greek Gospels and the Acts, the word "spirit" is often alone. St Jerome added to it the word "Holy," and the French translators of the Vulgate made of it "Holy Spirits." See "Spirite et Chretien" by Bellemare, from p. 270 onwards.
6 ↑ Acts XI. 8, 9, 27, 28; XVI. 6, 7, 18; XXI. 4. Romans XIV. 14. I Cor. XII. and XIV. See also note 6, Rev. C. Ware on the Acts.
7 ↑ "Abrégé de l'histoire eclésiastique" par l'Abbé Racine. St Gregory of Nice, in his "Life of St Gregory the Thaumaturgist" records this vision. See "Works of St Gregory of Nice," edition 1638, vol. III. pp. 545 and 546.
8 ↑ "Letter to Euodius." Ep. CLIX. Benedictine edition, vol. II. col. 562. And "De cura pro mortuis," vol. VI. col. 523.
9 ↑ "De cura pro mortuis," vol. VI. col. 527.

Next: CHAPTER VI - THE ALTERATION OF CHRISTIANITY; THE DOGMAS

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° SPIRIT MESSAGES

LIFE IS HARD BUT NO ONE IS EVER ALONE

Spirit Communication received by Yvonne Limoges

Love is all around you, my friend! The Creator Sends out a radiating love for those who are willing to accept it within their hearts and souls! The spirit messengers assisting in accomplishing the Creator’s Work, await your call as well!

Don’t turn a deaf ear to these inspirations!

Be receptive to the love that abounds in the Universe. Also, count the many blessings you have because there is always someone worse off than you. Yet, no one is forgotten, all have help from those invisible friends that you have in the spirit world.

But you have been given free will and if you do not listen you have only yourself to blame.

Open up your heart to the love and inner peace you can truly feel amidst the trials and tribulations that are but brief moments in the infinite life of your soul.

We can uplift your spirits and sustain you through the trials, tests, and missions you chose for yourself knowing that if you are victorious your soul will have made tremendous progress in your present life.

So life up your eyes towards the Creator and reach out with your heart and mind to the spiritual sustenance you need and that we can give you to help support with resignation all you must go through!

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° SPIRITIST STUDIES

A Campaign to Understand Skepticism

Ademir Xavier (GEAE editor)

The following is the answer to another question presented in the study of the subject entitled "Campaign to Understand Skepticism", that represent those that skpetics normally ask spiritists about.

Question 3

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

Answer:

All truth passes through three stages:
First, it is ridiculed.
Second, it is violently opposed.
Third, it is accepted as being self-evident.
Arthur Schopenhauer.

Surely, Scientists are the most educated people to judge the phenomena that belong to their field of expertise. To our understanding, no science, knowledge or philosophy has been dedicated to the study of psychic phenomena and their true reason, with exception of parapsychology. Parapsychology is a very recent field of research which was created to study the phenomenological aspects of what was called "psi" facts. However, parapsychologist themselves are currently under a battle to have their science recognized as such, which will enable them to get the necessary funds to conduct even the most elementary works. The situation is caused by a strong opposition of those who simply deny the very existence of these facts.

As necessary conclusion, we see that the science of the immortality (as we could freely call the study of life beyond the grave), is an empty field, defeated by quite a few exceptions in the academic world. To parapsychologists, the "survival hypothesis" is just one among many other possibilities that rule out survival, all of them still to be "subjected to experimentation" (as if theories could be "proved" by phenomena).

Such situation is just an indication that no one in science or even in parapsychology has the necessary education - even if they claim to have - to judge the reality of life after death. Now, the skeptic reader may consider what would be the consequences for the advancement of society (and how future generations will see us), if scientists in the future were lead to this final conclusion.

Such bad news are however followed by some good ones. In our epoch, very few individuals alone can make science advance a considerable step. The needs of science today include a heavy budget to feed costly laboratories and pay highly specialized work. In the science of immortality, however, the few ones who embrace it by accepting it and provide the means to make it to go forward will make all the difference with very little!

To our understanding, we are still in the infancy of the science of immortality, like physics was in the middle of the XI century! The reason for this situation may be partially explained by the very unusual aspects of psychic phenomena on one hand, and partially due to the reluctance of the human mind to accept new ideas on the other.

The existence of the spirits and the possibility of communion between them and the incarnated world, the hereafter, the reincarnation and the evolution of the soul., all these are truths that still await to be accepted as "self-evident", as the great philosopher Schopenhauer asserted in the above quotation. Now who are going to substitute scientist today in this endeavor? Only those who truly approaches these matters with an open mind, humbleness and with a high sense of responsibility by acknowledging the great benefit that the unveiling of these truths will bring to humanity. These are the ones who will do what the scientists and the academia failed to do.

Let us be however, fair with the past. The branch of knowledge known as Psychical Research has cast much light in the unveiling of these phenomena. The contributions of many well ranked men of science in the last century, was enormous. Amongst them we may refer here to the names of Robert Hare, Sir William Crookes, Alfred Russel Wallace, Charles Richet, Sir Joseph Oliver Lodge, Frederic Meyers, Sir William Barret, W. J. Crawford, William James, James Hervey Hyslop, and many others. The latter one, was a professor of Logic and Ethics at Columbia University and formerly the Secretary of the American Society for Psychical Research, as well as author of many books on the subject and amongst them we mention Psychical Research and Survival; The Borderland of Psychical Research; and Life After Death. From the latter one [Life After Death - Problems of the Future Life and its Nature - E. P. Dutton & Company, New York, 1918, pp. 306], we would like to quote 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."

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° UPCOMING EVENTS

Conference of the AME-SP - Spiritist Medical Association of São Paulo - Brazil

"To be born, to die, to be reborn again and always progress, that is the Law"

The Spiritist Medical Association of São Paulo (AME-SP) will hold a conference in São Paulo, Brazil on November 25-26, 2006 (Saturday and Sunday).

The purpose of the conference is to study Life and Reincarnation. "We will deeply study life - the immortal journey of the spirit - from its preparation for rebirth, until its death", explains Dr. Rodrigo Modena Bassi, AME-SP's president.

Among the speakers, there are well known medical doctors such as Dr. Marlene Nobre, who will lecture on the theme "Love your Life - from its Birth until its Death"; Dr. Roberto Lúcio V. De Souza will speak about "Depression under a spiritist-medical approach"; and Dr. Sergio Felipe de Oliveira will lecture on the subject "Mediumship and Obsession: its influence on the pratical clinic and how to approach it", among others.

The fee to participate in this event is: R$ 120.00 (if paid by October 27); R$ 150.00 (if paid by November 11) or R$ 180.00 if paid at the day of the conference. There will be a discount for members of AME-SP.

For further information call the number 11 5581-7089 or visit our website: www.amesaopaulo.org.br or email us at jornada@amesaopaulo.org.br

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THE NEW GENERATION: The Spiritist View on Indigo and Crystal Children

Keynote Address by Divlado Franco

Tuesday, January 9, 2007
6 p.m. - 10 p.m.

A special night to celebrate the coming of a new generation and the 150^th Anniversary of Spiritist Thought

BW1 Airport Marriott1743 West Nursery Road
Baltimore, Maryland 21240

Advanced Tickets Only
$40 until Deceber 15
$45 until Januart 04

Information: http://www.ssbaltimore.org or 410-382-5328

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Bezerra de Menezes Kardecian Spiritist Association at Miami Book Fair
Miami, Florida

You're invited to the Miami Book Fair
Nov. 17 - 19, 2006
Downtown Miami

Visit http://www.miamibookfair.com/ for more info

Entrances to the Fair...

Four main entrances to the Fair are available.

-RED ENTRANCE: N.E. 5th Street.
-BLUE ENTRANCE: N.E. 4th Street.
-YELLOW ENTRANCE: N.E. 2nd Avenue.
-PURPLE ENTRANCE: N.E. 1st Ave.

By Metrorail...

Take the Metrorail to Government Center.

Board the Metromover (Inner Loop);

exit at College/Bayside Station or College North Station.

By Tri-Rail...

From Broward and all points north;

ride Tri-Rail southbound to the Tri-Rail/Metrorail Transfer Station.

Board the southbound Metrorail.

Follow instructions for Metrorail travel as seen above.

By Car...

From the North:

I-95 south to I-395 east. Exit at N.E. 2nd Avenue and turn right.

Head south eight blocks to N.E. 4th Street.

From the South:

I-95 north. Exit at N.W. 2nd Avenue.

Go north two blocks to N.W. 5th Street and turn right.

Head east to N.E. 2nd Avenue.

From the East:

Take MacArthur Causeway west. Exit at Biscayne Boulevard, turn left.

Head south on Biscayne to N.E. 3rd Street.

From the West:

Take SR 836 east. Exit onto I-395. Exit at N.E. 2nd Avenue.

Head south eight blocks.

Parking during the Fair...

Free parking is available at the MDC Parking Garage at 500 N.E. 2nd Avenue from Sunday, November 7 to Sunday, November 14.

A special rate will be in effect for Fairgoers at the City of Miami Parking Garage No. 3, 190 N.E. 3rd Street.

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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 6:00 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.

We will be open to answer your questions about Spiritism and the Spiritist Doctrine. All the participants are allowed to add their comments and personal experiences, actively participating in in the discussions taking place at the meetings. The meetings have already been ongoing for over two years and they have 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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° NEWS

SPIRITIST PLAY FOR DOWNLOAD

The play "Two Thosand Years Ago", based on the book 'Há Dois Mil Anos" received by automatic writing by Chico Xavier from spirit Emmanuel is avalilable for dowload at this address.

The play was presented in London three times in English and once in Portuguese. It was directed by Lucas Johnson and the actors were volunteers from the Department of Arts of the British Union of Spiritist Societies.

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FOUNDATION OF THE U.S. MEDICAL SPIRITIST ASSOCIATION

THE U.S. Medical Spiritist Association was newly created with the blessing of AME- International and the support of the United States Spiritist Council- USSC, with the main objective of introducing Spiritism to the U.S. Health Care community.

Dr. Sonia Doi was appointed to preside this professional Association. Following is an email that she sent to Spiritist groups in U.S.A and was forwarded to us by Luiz Salazar, from the Bezerra de Menezes Kardecian Spiritist Association:

Dear Spiritist Friends,

I have humbly accepted the nomination of Dr. Marlene Nobre, President of the International Medical Spiritist Association, and of Mr.. Vanderlei Marques, President of the United States Spiritist Council to lead the organization and legal incorporation of the American Medical Spiritist Association.My objective is that we work together with the mission of bringing science and spiritism to support each other, and especially to utilize spiritual resources for the benefit of physical and mental health. At this time, I would like that every spiritist group in US send me a list of members who are health care professionals, including full name and degree.These professionals will be considered for the Board of Directors and invited to become members of the association once the incorporations process is completed. All names will be included in a mailing list and will receive periodic updates during the organization and legal incorporation of the American Medical Spiritist Association.

Please, send me the list of spiritist health care professionals from your center as soon as possible, and please, assist me with your suggestions, support and enthusiasm.

May God and the enlightened Spirits guide us in the service.

Love

Dr. Sonia Doi

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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)