| Year 16 | Number 89 | 2007 | November 15th, 2007 |
| "Unshakable
faith is only that which can face reason face to
face in every Humankind epoch." Allan Kardec |
| "But
I have failed to find that a single person who ridicules Spiritualism
has given to the subject any serious and patient consideration;
moreover, I venture to assert that any fair-minded person who devotes
to its careful and dispassionate investigation as many days, or even
hours, as some of us have given years, will find it impossible to
continue sitting in the seat of the scornful, whatever other position
he may take up." [Excerpt from An "Interview"
with Sir William Barret by Michael E. Tymn, published in
The Journal of Spirituality and Paranormal Studies, Vol. 30, Number 1, January 2007] "The most
essential study for us is that of ourselves. It is above all imperative
that we should know what we are and this is just the problem which,
until now, has been the most obscure. Today, the knowledge of the inner
nature of man comes to us from the communications of the spirits, as
well as from the direct observations of the phenomena of spiritualism
and somnambulism."
Leon Denis In Christianity and
Spiritualism
"The
bases of
Spiritism today are set in an irrevocable manner: books decisively
written and within reach of all to understand, always being the clear
expression and exact teachings of the Spirits, transmitted intact and
left to those who come behind us."
Allan Kardec In Posthumous Works
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| °EDITORIAL
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| THE ALLIANCE BETWEEN SCIENCE AND
RELIGION |
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| ° THE CODIFICATION
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| POSTHUMOUS WORKS |
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| CHRISTIANITY AND SPIRITUALISM by Leon Denis | |||
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| THE GOSPEL ACCORDING TO SPIRITISM |
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| JOAN OF ARC - A SUPERIOR SPIRIT |
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| TREND OR TRENDY? THE DEVELOPMENT AND
ACCEPTANCE OF THE PARANORMAL BY THE SCIENTIFIC COMMUNITY - by James E. Beichler, PhD
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| 2nd SPIRITIST SYMPOSIUM |
| ° EDITORIAL |
“Science and religion are the two levers of human intelligence, one revealing the laws of the material world, the other revealing those of the moral world” says Allan Kardec in the beginning of the item 8 of The Gospel According to Spiritism, which is entitled “The alliance between Science and Religion”. By saying that Religion is the one that reveals the laws of the moral world, Kardec demonstrated a different understanding about the concept of Religion, one that differs from the point of view where Religion is confounded with the organized institutions that speak in its name.
As something that can reveal laws, Kardec’s concept of Religion is very close to the philosophical knowledge about Science. This point of view guided Allan Kardec through his investigation of the spiritist phenomena, as one can see from the following passage (Genesis, item 14 of Chap. I):
“As a mean of elaboration, the Spiritism proceeds in exactly the same course as the exact sciences; that is to say, it implies the experimental method. Some facts of a new order present themselves, which cannot be explained by known laws. It teaches us to observe, compare, analyze them, and from the effects, arrive the causes; it reveals the laws which govern them; it then deduces the consequences, and seeks for useful applications; it establishes no one preconceived theory. (…) It is rigorously exact to declare that Spiritism is a science of observation, and not the product of imagination. Not until its studies were based on experimental methods did the sciences begin to make serious progress. Although it was believed that this method could only be applied to matter, it is just as well applied to metaphysical things.”– (Bolded for emphasis).
One may wonder why Allan Kardec decided to apply scientific and philosophical methods to address the question of the existence of spirits. At his time it was thought that life, death and the afterlife were subjects exclusively under the scope of Religion. The article “Trend or Trendy? The Development and Acceptance of the Paranormal by the Scientific Community”, by James E. Beicher, PhD, published in parts and starting from this issue of the Spiritist Messenger, shows us the historical context of the development of Science at Kardec’s time, and can help us to understand why Allan Kardec adopted the methods of Science to investigate the spiritist phenomena.
Dr. Beicher's article also allows us to acquire a comprehensive understanding about the evolution of an old and intriguing philosophical dilemma: the Cartesian Paradox between mind and matter. In a very didactic manner, he explains the evolution of the sciences as distinctive and interdisciplinary body of knowledge, showing how the imaginary line which divides those subjects of mind and matter have changed continuously and given rise to new scientific disciplines based upon old subjects that were not scientifically considered before. He shows us how this imaginary line has been changing in the last decades, giving room to consider the paranormal as a matter of scientific acceptance.
While the number of scientists who accept the paranormal phenomena as a matter of scientific investigation continues to increase, we spiritists come to the conclusion that Allan Kardec clearly understood this point, as he gives indication in his aforementioned words. Scientists have only recently realized that they can create methods to scientifically test the paranormal phenomena, which Allan Kardec did more than 150 years ago. Effectively, he stands as a true pioneer in this field by leading the first scientific research project on these subjects. This is the unavoidable conclusion one will reach by making a carefully analysis in his works and Dr. Beicher's remarkable article is an invaluable tool to allow us to do so.
Therefore,
we believe that the readers
will
be rewarded by following this and the next few issues of the
Spiritist Messenger, where
they
will learn
a lot about
the History of Science. This
is what one will discover by reading Dr. Beicher's clear, concise and
well-written paper about how the History of Science evolved and,
particularly, how
paranormal
research grew
sufficiently in the last decades to acquire widespread
scientific approval.
Alexandre Fontes da FonsecaEditor GEAE
Back to Content
| ° THE CODIFICATION |
POSTHUMOUS WORKS
BY Allan Kardec
Deserters of Spiritism
BY Allan Kardec
Deserters of Spiritism
As all
great ideas have had their resolute and fervent apostles, the best of
these have also had their deserters. As Spiritism has not liberated
itself from the consequences of human weakness, we have had ours, and
it is not without usefulness that we consider this issue.
Many were mistaken, at first, regarding the nature and object of Spiritism and they did not discern its magnificence. Immediately, it excited curiosity, and many finding in them nothing more than a point of distraction, did not make any distinction regarding the [spirit] manifestations. They had fun with the spirits, inasmuch as the spirits wanted to entertain them. These manifestations were a way to pass the time and a means of entertainment.
The way people would initially think about it, was really a skillful plan on the part of the spirits. Under the guise of entertainment, the idea [of spirit communication] penetrated in all parts, and the seeds were planted without the revolt of God-fearing consciences. Play with the child, but the child must grow into a man.
When the fun loving spirits were replaced by serious and moralizing ones; when Spiritism elevated to a science, a philosophy, superficial people did not consider them entertaining, and for those who appreciated material things above all else, it became an inopportune rebuke and a bother, where more than one, now disregarded it. We should not cast these as deserters because these frivolous persons were in reality only poor auxiliaries. This first phase, however, was far from wasted time. In its initial form, the idea was popularized one hundred times more than if it was expressed, at its origin, in a more severe form. But from these carefree and indolent centers came out some serious thinkers
These phenomena, under the form to attract the curious, changed into a form of mania for some, it excited the greed of certain people attracted by its novelty, and the hope it would open doors of opportunity. The manifestations appeared like something marvelous and susceptible to exploitation; many thought to make it a business, others considered it an art of divination, a surer form of tarot cards, etc. for telling the future and discovering mysteries, because at that time it was felt that the spirits knew everything.
From the moment people saw that all their speculations just slipped through their hands and changed to deception, that the spirits did not help them make their fortunes, or give them lucky numbers for the lotteries, or give them true happiness, or to discover treasures and provide inheritances, or to suggest profitable inventions and special privileges, that they were not made smarter or helped from using their own efforts in intellectual and material pursuits, then the spirits were good for nothing and they were mere illusion. As much as they praised Spiritism while they cherished the hope of gaining something from it, the more they denigrated it when they were fooled. More than one critic would beat it down, than another would praise it to high heavens when an American uncle was found or a lottery was won. These are the most numerous of the deserters, but it can be seen that they seriously cannot be truly classified as Spiritists.
This phase served a useful purpose because it demonstrated what cannot be expected from communication with the spirits, it has helped us to know the serious aim of Spiritism, and it has purified the Doctrine. The spirits know that the lessons learned from experience are the most valuable. If from the beginning, they had told us, “Don’t ask us this or that, because you will not get it”, we would not have believed them and with reason they have not limited anyone’s freewill, and the truth has resulted from observation. Disappointments have disillusioned the exploiters and contributed to the reduction of their numbers, depriving Spiritism not of sincere followers, but of parasites.
Some people, more keen-sighted than others, found the man within the child that had been recently born and became afraid, like Herodotus was afraid of the baby Jesus. Although they dare not attempt a frontal attack of Spiritism, they have agents who would embrace it in order to suffocate it, wearing the disguise of a Spiritist to introduce themselves every where they go. They skillfully stir up discord in Spiritist Groups,
underhandedly pouring out the venom of slander, letting fall sparks of discord, forcing compromised situations, with the intent of redirecting the aim of the Doctrine, putting it into ridicule, or having it hated and, stimulating disillusion. Others are even cleverer still; while preaching unity, they plant division. They skillfully bring up for discussion annoying and irritating questions, exciting jealously among the different groups, and their enjoyment is in seeing stones being thrown, and lifting up one group against another, with the certain motive to the divergence of opinions over determined questions of form and depth, provoked time and time again. All doctrines have had their Judas; Spiritism has not been left behind in having them, or lacking their fair share.
These types are false Spiritists, but they also have had their usefulness. They have shown us that as good Spiritists we should be prudent, circumspect, and that we not judge by appearances.
In the first place, it is necessary to distrust heated and angry debates, they are almost always ridiculous and deceptive, due to an excitement of the moment, and are generally carried on with an over abundance of words. True conviction is serene, reflective, reasoned; like truthful valor, it is revealed by acts, in other words, by firmness, perseverance, and over all through abnegation. Moral and material disinterest is the touchstone of sincerity.
Sincerity has a certain essence of its own; its reflection is much easier to comprehend then to define, it is felt by its affect of the transmission of thought (a law Spiritism reveals) and, which cannot completely be replicated by someone false, because they cannot change the nature of the fluidic currents which are projected. An imposter can unequivocally believe that they can serve as a substitute by servile adulation but this only serves to seduce the proud and vain spirits, at the same time repelling the elevated morally superior spirits. Ice can never emit heat.
If we pass over for now the category of proper Spiritists, we can see certain human weaknesses, from those wherein the doctrine does not immediately triumph. The most difficult to conquer is egotism and pride, the original passion of men. Among convinced followers, there is no desertion in the acceptance of the word, because those who leave Spiritism out of motives of personal interest or something similar, were never sincere Spiritists; but, there are the discouraged. Valor and perseverance can weaken before a disappointment, a failed ambition, an unachieved preeminence, one’s own hurtful love, or a difficult trial. They regress before the sacrifice of happiness, the fear of compromising one’s material interests and the reparation which that directs, which leaves them feeling anxious and deceitful. They do not renounce Spiritism but they become disheartened. They live for themselves and not for others; they want to gain benefit from the belief, but that it not cost them anything. Certainly those who proceed this way can be believers, but, doubt it not, they are egotistical believers in who’s faith has not been ignited by the sacred fire of disinterestedness and abnegation; their soul gives out with the work that comes with material life. They form a nominal number and they cannot be considered proper Spiritists.
Very different from them, are the Spiritists who very truly merit the name. They accept for themselves all the consequences of the doctrine and they recognize that it is through their own efforts that they better themselves. For these Spiritists, without unduly neglecting material interests, they are only of secondary not principal concerns for them. Life is a journey more or less painful; on its utilization, whether profitable or unproductive, depends the future; their [material] happiness is insignificant compared to the splendid aim of which they strive for in the hereafter. They do not become uneasy with the obstacles they face along the road; vicissitudes, disappointments, they are trials which don’t discourage them, inasmuch as the rest gained [after disincarnating], is the prize after all their hard work, and for this reason, one does not see deserters or weaknesses among them.
The good spirits visibly protect those who struggle with valor and perseverance and whose disinterestedness is sincere and without ulterior motive. They help them triumph over obstacles and alleviate their unavoidable trials. Whereas just as visibly, they abandon those who forsake and sacrifice the cause of truth to their own personal ambition.
Should we count among the deserters of Spiritism those who leave because their point of view is not satisfied; those who find our methods too slow or too fast, aspiring to reach the objectives of which we are proposing, sooner and under much better conditions? Certainly not, if their guides have the sincerity and the desire to propagate the truth. Certainly yes, if their efforts are solely to make themselves notable and to capture the public’s attention to satisfy their own self love and personal interest. They have a different viewpoint then us; they do not sympathize with the principles which we accept!
There are no facts which so hit the mark than ours. In matters of science, there can be differences of opinion; look for your own method, as we look for ours. The future will make clear who is right and who has erred. We do not pretend to be the only ones with the conditions to do serious and useful studies while [others] cannot; what we have done, certainly can be done by others. What does it matter if intelligent people unite with us, or don’t! May the centers of [spiritual] studies multiply, so much the better; because this is a sign of incontestable progress, which we greatly applaud.
Regarding rivals, and their attempts to supplant us, we have one infallible recourse to not fear them. We work to understand, to broaden our intelligence and our hearts; we struggle with the others, but we struggle to overcome, in charity and abnegation. Let our only motto “to love mankind“ be on our banner, and, our only goal “to search for truth”, come where it may, because with these sentiments we can face the mockery of our adversaries and the activities of our competitors. If we are mistaken, we will not have the ignorance of self love to anchor us to false ideas. But one has the certainty of never being deceived by observing the following principles: love of goodness, abnegation, and the renunciation of all sentiments of envy and jealousy. These are our principles, and in them we see the bond that will unite all people of goodness, whatever the divergence of their opinions. Insuperable barriers can only be raised among egotism and ill will.
But, what are the consequences of this state of things? Without doubt, the machinations of our false brothers [and sisters] could produce certain partial and momentary disturbances. For that reason, it is necessary to make strenuous attempts to avoid this situation as much as possible. Nevertheless, they have no more than one epoch of existence, so they cannot be detrimental into the future. Above all, their oppositional maneuvering will fall under the force of things, and on the other hand, because of what they say and do, they cannot take away from the distinct character of the doctrine, its rational philosophy is logical, and its morality is consoling and regenerative. The bases of Spiritism today are set in an irrevocable manner: books decisively written and within reach of all to understand, always being the clear expression and exact teachings of the Spirits, transmitted intact and left to those who come behind us.
We have to not lose sight that we are in a period of transition and by no means is transition realized without conflict.
There is no need then to become astonished on seeing how certain passions are agitated, as well as ambitions compromised, interests offended, or self-importance frustrated, because all will be extinguished little by little, the fevers will cool, people pass on, and new ideas subsist. Spiritists, if you want to be invincible, be benevolent and charitable; goodness is the armor against which the intrigues of the malevolent are smashed….
We live then, without fear: the future is ours. We leave our enemies to misinterpret the truth which obfuscates them. All opposition is impotent before the evidence, which inevitably triumphs due the force of its own authority. The universal popularization of Spiritism is a question of time, and in this century, time advances with gigantic steps impelled by progress.
Allan Kardec
(This article from the book, Posthumous Works, a collection of writings compiled and published after the death of Allan Kardec was translated from the Spanish [Obras Postumas - Editorial Kier S. A., Santa Fe 1260, Buenus Aires] into English by Yvonne Limoges of The Spiritist Society of Florida, US.A.)
Many were mistaken, at first, regarding the nature and object of Spiritism and they did not discern its magnificence. Immediately, it excited curiosity, and many finding in them nothing more than a point of distraction, did not make any distinction regarding the [spirit] manifestations. They had fun with the spirits, inasmuch as the spirits wanted to entertain them. These manifestations were a way to pass the time and a means of entertainment.
The way people would initially think about it, was really a skillful plan on the part of the spirits. Under the guise of entertainment, the idea [of spirit communication] penetrated in all parts, and the seeds were planted without the revolt of God-fearing consciences. Play with the child, but the child must grow into a man.
When the fun loving spirits were replaced by serious and moralizing ones; when Spiritism elevated to a science, a philosophy, superficial people did not consider them entertaining, and for those who appreciated material things above all else, it became an inopportune rebuke and a bother, where more than one, now disregarded it. We should not cast these as deserters because these frivolous persons were in reality only poor auxiliaries. This first phase, however, was far from wasted time. In its initial form, the idea was popularized one hundred times more than if it was expressed, at its origin, in a more severe form. But from these carefree and indolent centers came out some serious thinkers
These phenomena, under the form to attract the curious, changed into a form of mania for some, it excited the greed of certain people attracted by its novelty, and the hope it would open doors of opportunity. The manifestations appeared like something marvelous and susceptible to exploitation; many thought to make it a business, others considered it an art of divination, a surer form of tarot cards, etc. for telling the future and discovering mysteries, because at that time it was felt that the spirits knew everything.
From the moment people saw that all their speculations just slipped through their hands and changed to deception, that the spirits did not help them make their fortunes, or give them lucky numbers for the lotteries, or give them true happiness, or to discover treasures and provide inheritances, or to suggest profitable inventions and special privileges, that they were not made smarter or helped from using their own efforts in intellectual and material pursuits, then the spirits were good for nothing and they were mere illusion. As much as they praised Spiritism while they cherished the hope of gaining something from it, the more they denigrated it when they were fooled. More than one critic would beat it down, than another would praise it to high heavens when an American uncle was found or a lottery was won. These are the most numerous of the deserters, but it can be seen that they seriously cannot be truly classified as Spiritists.
This phase served a useful purpose because it demonstrated what cannot be expected from communication with the spirits, it has helped us to know the serious aim of Spiritism, and it has purified the Doctrine. The spirits know that the lessons learned from experience are the most valuable. If from the beginning, they had told us, “Don’t ask us this or that, because you will not get it”, we would not have believed them and with reason they have not limited anyone’s freewill, and the truth has resulted from observation. Disappointments have disillusioned the exploiters and contributed to the reduction of their numbers, depriving Spiritism not of sincere followers, but of parasites.
Some people, more keen-sighted than others, found the man within the child that had been recently born and became afraid, like Herodotus was afraid of the baby Jesus. Although they dare not attempt a frontal attack of Spiritism, they have agents who would embrace it in order to suffocate it, wearing the disguise of a Spiritist to introduce themselves every where they go. They skillfully stir up discord in Spiritist Groups,
underhandedly pouring out the venom of slander, letting fall sparks of discord, forcing compromised situations, with the intent of redirecting the aim of the Doctrine, putting it into ridicule, or having it hated and, stimulating disillusion. Others are even cleverer still; while preaching unity, they plant division. They skillfully bring up for discussion annoying and irritating questions, exciting jealously among the different groups, and their enjoyment is in seeing stones being thrown, and lifting up one group against another, with the certain motive to the divergence of opinions over determined questions of form and depth, provoked time and time again. All doctrines have had their Judas; Spiritism has not been left behind in having them, or lacking their fair share.
These types are false Spiritists, but they also have had their usefulness. They have shown us that as good Spiritists we should be prudent, circumspect, and that we not judge by appearances.
In the first place, it is necessary to distrust heated and angry debates, they are almost always ridiculous and deceptive, due to an excitement of the moment, and are generally carried on with an over abundance of words. True conviction is serene, reflective, reasoned; like truthful valor, it is revealed by acts, in other words, by firmness, perseverance, and over all through abnegation. Moral and material disinterest is the touchstone of sincerity.
Sincerity has a certain essence of its own; its reflection is much easier to comprehend then to define, it is felt by its affect of the transmission of thought (a law Spiritism reveals) and, which cannot completely be replicated by someone false, because they cannot change the nature of the fluidic currents which are projected. An imposter can unequivocally believe that they can serve as a substitute by servile adulation but this only serves to seduce the proud and vain spirits, at the same time repelling the elevated morally superior spirits. Ice can never emit heat.
If we pass over for now the category of proper Spiritists, we can see certain human weaknesses, from those wherein the doctrine does not immediately triumph. The most difficult to conquer is egotism and pride, the original passion of men. Among convinced followers, there is no desertion in the acceptance of the word, because those who leave Spiritism out of motives of personal interest or something similar, were never sincere Spiritists; but, there are the discouraged. Valor and perseverance can weaken before a disappointment, a failed ambition, an unachieved preeminence, one’s own hurtful love, or a difficult trial. They regress before the sacrifice of happiness, the fear of compromising one’s material interests and the reparation which that directs, which leaves them feeling anxious and deceitful. They do not renounce Spiritism but they become disheartened. They live for themselves and not for others; they want to gain benefit from the belief, but that it not cost them anything. Certainly those who proceed this way can be believers, but, doubt it not, they are egotistical believers in who’s faith has not been ignited by the sacred fire of disinterestedness and abnegation; their soul gives out with the work that comes with material life. They form a nominal number and they cannot be considered proper Spiritists.
Very different from them, are the Spiritists who very truly merit the name. They accept for themselves all the consequences of the doctrine and they recognize that it is through their own efforts that they better themselves. For these Spiritists, without unduly neglecting material interests, they are only of secondary not principal concerns for them. Life is a journey more or less painful; on its utilization, whether profitable or unproductive, depends the future; their [material] happiness is insignificant compared to the splendid aim of which they strive for in the hereafter. They do not become uneasy with the obstacles they face along the road; vicissitudes, disappointments, they are trials which don’t discourage them, inasmuch as the rest gained [after disincarnating], is the prize after all their hard work, and for this reason, one does not see deserters or weaknesses among them.
The good spirits visibly protect those who struggle with valor and perseverance and whose disinterestedness is sincere and without ulterior motive. They help them triumph over obstacles and alleviate their unavoidable trials. Whereas just as visibly, they abandon those who forsake and sacrifice the cause of truth to their own personal ambition.
Should we count among the deserters of Spiritism those who leave because their point of view is not satisfied; those who find our methods too slow or too fast, aspiring to reach the objectives of which we are proposing, sooner and under much better conditions? Certainly not, if their guides have the sincerity and the desire to propagate the truth. Certainly yes, if their efforts are solely to make themselves notable and to capture the public’s attention to satisfy their own self love and personal interest. They have a different viewpoint then us; they do not sympathize with the principles which we accept!
There are no facts which so hit the mark than ours. In matters of science, there can be differences of opinion; look for your own method, as we look for ours. The future will make clear who is right and who has erred. We do not pretend to be the only ones with the conditions to do serious and useful studies while [others] cannot; what we have done, certainly can be done by others. What does it matter if intelligent people unite with us, or don’t! May the centers of [spiritual] studies multiply, so much the better; because this is a sign of incontestable progress, which we greatly applaud.
Regarding rivals, and their attempts to supplant us, we have one infallible recourse to not fear them. We work to understand, to broaden our intelligence and our hearts; we struggle with the others, but we struggle to overcome, in charity and abnegation. Let our only motto “to love mankind“ be on our banner, and, our only goal “to search for truth”, come where it may, because with these sentiments we can face the mockery of our adversaries and the activities of our competitors. If we are mistaken, we will not have the ignorance of self love to anchor us to false ideas. But one has the certainty of never being deceived by observing the following principles: love of goodness, abnegation, and the renunciation of all sentiments of envy and jealousy. These are our principles, and in them we see the bond that will unite all people of goodness, whatever the divergence of their opinions. Insuperable barriers can only be raised among egotism and ill will.
But, what are the consequences of this state of things? Without doubt, the machinations of our false brothers [and sisters] could produce certain partial and momentary disturbances. For that reason, it is necessary to make strenuous attempts to avoid this situation as much as possible. Nevertheless, they have no more than one epoch of existence, so they cannot be detrimental into the future. Above all, their oppositional maneuvering will fall under the force of things, and on the other hand, because of what they say and do, they cannot take away from the distinct character of the doctrine, its rational philosophy is logical, and its morality is consoling and regenerative. The bases of Spiritism today are set in an irrevocable manner: books decisively written and within reach of all to understand, always being the clear expression and exact teachings of the Spirits, transmitted intact and left to those who come behind us.
We have to not lose sight that we are in a period of transition and by no means is transition realized without conflict.
There is no need then to become astonished on seeing how certain passions are agitated, as well as ambitions compromised, interests offended, or self-importance frustrated, because all will be extinguished little by little, the fevers will cool, people pass on, and new ideas subsist. Spiritists, if you want to be invincible, be benevolent and charitable; goodness is the armor against which the intrigues of the malevolent are smashed….
We live then, without fear: the future is ours. We leave our enemies to misinterpret the truth which obfuscates them. All opposition is impotent before the evidence, which inevitably triumphs due the force of its own authority. The universal popularization of Spiritism is a question of time, and in this century, time advances with gigantic steps impelled by progress.
Allan Kardec
(This article from the book, Posthumous Works, a collection of writings compiled and published after the death of Allan Kardec was translated from the Spanish [Obras Postumas - Editorial Kier S. A., Santa Fe 1260, Buenus Aires] into English by Yvonne Limoges of The Spiritist Society of Florida, US.A.)
| ° 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
THE NEW REVELATION - THE DOCTRINE OF THE SPIRITS
= First Part =
MODERN spiritualism, we have
said, is a new form of the eternal
revelation.
To us, revelation simply means the action of lifting a veil and uncovering hidden things.
From this point of view, all sciences are revelations, but there is one higher than others, that of moral truths, which comes to us through the celestial missionaries, and most often through the inspirations of conscience.
All times and all peoples have had their part in revelation, which is not, as many have thought, a thing accomplished at a given time, in a predetermined place, once for all. It is perpetual, incessant; it is the work of the human spirit in its efforts to raise itself, under the influence of the divine spirit, to the knowledge of law and life. This influence is often at work without man's knowledge. It is by human means that God acts on man, as well in the domain of historical facts as in that of thought and science.
To us, revelation simply means the action of lifting a veil and uncovering hidden things.
From this point of view, all sciences are revelations, but there is one higher than others, that of moral truths, which comes to us through the celestial missionaries, and most often through the inspirations of conscience.
All times and all peoples have had their part in revelation, which is not, as many have thought, a thing accomplished at a given time, in a predetermined place, once for all. It is perpetual, incessant; it is the work of the human spirit in its efforts to raise itself, under the influence of the divine spirit, to the knowledge of law and life. This influence is often at work without man's knowledge. It is by human means that God acts on man, as well in the domain of historical facts as in that of thought and science.
As history unrolls itself, as the immense caravan of humanity fares onward through the centuries, a brightening light grows in us and around us. The mystic Power which, out of space, follows and directs this march, according to our degree of evolution and comprehension, giving us new vies of the great problem of the universe and of life.
The revelations of past centuries have done their work. Each has been an advance on the one before, marking the successive stages of humanity, but they fail to answer to the need of today, for the law of progress is constantly in operation, and, as man advances and raises himself, his horizons must be enlarged. That is why a dispensation, greater than those before, is today given to the world.
We must also remember that if every great epoch has had its prophets, if powerful spirits have brought to man, according to the times and places, the elements of truth and progress, the germs which they sowed have too often remained sterile. Their doctrines, misunderstood, have given rise to religions which mutually excluded and condemned each other unjustly, for all beliefs are related to one another and rest on the same two foundations, God and immortality. Besides divine messengers, many false prophets have arisen. Pretended revelations have sought to impress the people, confused and contradictory doctrines have been spread, for the apparent profit of a few, but to the hurt of all.
That is why, to prevent such abuses, the new revelation takes another form. It is not an individual one, and is not produced in a narrow circle. It is given on all points of our globe to those who seek it, through people of all ages, of all nations, of all conditions of life, by means of innumerable messages, the value of which is determined by the most rigorous examination.
The new revelation is impersonal and universal. It is the work of the great spirits of space, who come in their millions, to instruct and benefit mankind. Its work is to interpret and coordinate the revelation of the past, which, contained in the sacred books of the different human races, were veiled under symbols and parables.
The new revelation, divested of all material form, manifests itself directly to those whose intellectual development has become qualified to examine the great problem of destiny.
The way has been prepared by the study of natural science, on which it rests, and on the knowledge gradually acquired by the human spirit. This work, this knowledge, is mad fruitful by it, and united, forming a solid whole.
The Christian revelation succeeded the Mosaic. That of the spirits completes both. Christ Himself announced it,¹ and we may say that He Himself presides over this new development of thought.
The revelation of the spirits is not manifested by orthodox channels, therefore the Church rejects it, but the Christian revelation met with the same fate at the hands of the Jewish priesthood. The Christian clergy of today find themselves in the same position as that of the priests of Israel, two thousand years ago, towards Christianity. This historical comparison should give them food for thought.
The new revelation manifests itself outside of and above the Churches. Its teaching is addressed to all the races of the earth. Everywhere, the spirits proclaim this fundamental principle. Over all the religions of the world is heard the great voice which recalls man to the thought of God and of the future life. Above the din of useless agitation and vain discussions, above the struggle of interests and conflict of passions, the voice is heard from the depths of space offering to all, with the teachings of truth, divine hope and peace.
This is the revelation predicted from all time. By it, all the teachings of the past, partial, restricted, limited in their action, are surpassed and enshrouded. It utilizes all the materials gathered together by them, unites and cements them, to form a vast edifice of truth in which our thoughts can dwell at ease. It opens a new and decisive era in the evolution of man.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Nevertheless, we cannot pass over in silence the numerous objections which have been made to the doctrine of the spirits. In spite of the grandeur of the new revelation, many have seen in it merely another system, a speculative theory. Even among those who admit the reality of the phenomena, we find some who accuse spiritualists of having founded on these facts a premature doctrine, thus diminishing the positive character of modern spiritualism.
Those who speak in this fashion have not understood the true nature of spiritualism. It is not, as they aver, a doctrine hastily put together; still less a preconceived theory; it is but the logical consequence of the facts, their natural consummation.
For more than half a century, the communications established with the invisible world have continued to afford us indications, numerous as they are precise, of the conditions of life in the hereafter. The spirits, in the messages they give us in such abundance, by automatic writing, "rappings," or by reappearance in human form, in a word, by all the means at their disposal, give very detailed descriptions of their mode of existence after death. They relate the impressions received at their separation from the body, the disappointments or pleasures they have felt, according to their way of life on earth. From all these descriptions, compared, tested one with another, we get a very clear idea of the future life and the laws which govern it.
The higher intelligences, in their intercourse with man, complete these indications. They confirm the information given by less advanced spirits; rising still higher, they give us their views and opinions on all the great problems of life and death; on the general evolution of beings, and the higher laws of the universe. All these revelations agree and combine to make a grand philosophy.
Some have thought they detected variations in the teachings of the spirits, but these divergences are more apparent than real. They most often consist in the form or expressions of the idea, and not in the subject matter itself. They vanish before a thorough examination. We have an example in the references to the successive reincarnations of the soul.
This has been used as a weapon against spiritualism, because in Anglo-Saxon countries, a certain number of spirits have seemed to deny the reincarnation of souls on earth, but the spirits everywhere affirm the principle of successive existences, with the single reservation, that in the limited area we have mentioned, reincarnation takes place, not on earth, but in other worlds. There is, therefore, but a difference of place; the principle remains intact.
If the spirits in some countries, influenced by tenacious prejudices, have been obliged, in the meantime, to pass over in silence some points of their teaching, is it not, as they themselves have admitted, in order to spare certain strong feelings of race and color? This is proved by the fact that the number of anti-reincarnationists, in America as in England, is diminishing every day, whereas the partisans of reincarnation have steadily increased.
It is objected that the spirits who come to us are not all of an elevated order. Some of them have very narrow views, and very imperfect knowledge on all subjects. Others are still imbued with earthly prejudices; their ideas reflect the surroundings in which they lived.
Death does not change us, as we have said.² There is no abrupt transformation in our journey to the infinite. It is only to the after numerous existences that the spirit frees itself from its passions, errors, and weaknesses, and rises to wisdom and light.
The result of this state of things is necessarily a great variety, a great diversity of positions among the invisible inhabitants of space. Their communications are of very unequal value, according to their origin, and require careful scrutiny. They must be sifted by our reason and judgment.
But modern spiritualism does not dogmatize or remain stationary. It does not pretend to infallibility. Although superior to those preceding it, the spiritualistic teaching of today is progressive, as are the spirits themselves. It develops and completes itself, as, by experience progress is made in the two humanities, that of the earth and that of space, humanities which intermingle, and of which we successively form units.
The principles of modern spiritualism have been given forth, established and fixed by numerous documents derived from the most diverse mediums, all harmonizing among themselves.
Allan Kardec, and after him all spiritualistic writers, have examined carefully and in detail the messages from beyond the tomb. By grouping and harmonizing those identical in matter they have assembled the elements of a rational teaching, which furnish a satisfactory explanation of all the problems hitherto insoluble. This teaching is always capable of verification, as the source from which it emanates is always available. The communication established between men and spirits is permanent and universal, and increases with the progress of mankind.
It is true that obscure and backward spirits abound around us, but we must not lose sight of the fact that the high spirits, descending from the spheres of light, also come to bring to the earth those sublime teachings which, once heard, are never forgotten. It is impossible to mistake them. Those who have been fortunate enough to hear their instruction cannot forget the impression received. It is easy to perceive that their language is not of this earth, but comes from a higher sphere.
Those radiant spirits are often joined by our nearest and dearest, whom we have loved here below, and to whose fate we cannot remain indifferent. As soon as the identity of these dear ones is established in our eyes, as soon as their personality affirms itself in a thousand different ways, there awakes in us an overpowering desire to learn the conditions of their new life. How could we remain deaf, indifferent to the voices of those who have held us in their arms, and have been near akin to ourselves?
The affection which unites us to our dead, this sentiment which raises us above the dust of the earth and distinguishes us from the lower animals, does it not compel us to examine with care all that they reveal to us, touching those great problems of destiny which have hovered for so many centuries above human thought. Are not those who see only the experimental side of spiritualism, the physical facts, and who are skeptical as to the results, preferring the shell to the nut, the binding to the contents of the book? They do not follow the wise advice of Rabelais: "Break the bone, and extract the marrow." It is indeed a strengthening marrow, this teaching; it cures us of the fear of death, it arms us for a successful struggle, for the conquest of the high intellectual summits.
One whole side of spiritualism is scientific, and rests on undeniable facts, on positive proofs, but it is especially its moral consequences which interest humanity. Experiment and minute analysis of the facts are not within the reach of all.
The poor, the humble, who form the mass of the people, have often neither the time nor the apparatus for the study of the phenomena, and it is precisely those who most need the benefit of it.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The doctrine of the spirits can be classed under three headings: the nature of the being; its destiny; and the higher laws of the universe. We will take them in succession.
The most essential study for us is that of ourselves. It is above all imperative that we should know what we are and this is just the problem which, until now, has been the most obscure. Today, the knowledge of the inner nature of man comes to us from the communications of the spirits, as well as from the direct observations of the phenomena of spiritualism and somnambulism.
Man has two bodies, the material, which puts him in contact with the physical world; and the fluidic, through which he is in touch with the invisible world.
The physical body is perishable and crumbles away at death; it is a garment put on for our earthly journey. The fluidic body is indestructible, and becomes refined and purified during the progress of the soul, of which it is the permanent, inseparable envelop. It is the real body, the type of corporeal creation, the mold in which is formed the plan of physical life. On it the organs are modeled, the cells are grouped; and it cause them to operate. The perispirit or fluidic body is the agent of all the manifestations of life, for man on earth, and for the spirit in space. It contains the vitality needful for the birth and development of the being.
The knowledge accumulated in our previous lives, the recollections of our past existences, are summarized and registered in the perispirit. Exempt from the constant changes of the material body, it is imperishable seat of memory, and assures its preservation.
The admirable plan of life reveals itself in the inner constitution of the human being.
Man being called on to inhabit alternately two different worlds, his organism must contain all the elements required to put him in connection with these worlds and assist in his work of progression and in the development of the senses we now possess. The perispirit contains also the germs of new senses which will be born and manifest themselves in the course of our future existences, widening more and more the field of our experiences.
Our modes of perception are proportionate to our degree of advancement, and in direct relation to our surroundings. All follows and harmonizes in physical nature as in the moral order. An organism superior to ours would have no raison d'être in a world where man is trying his first steps and stumbling through the early stages of his infinite journey. But our senses are capable of being perfected indefinitely. The present man possesses all the elements of his future greatness. By a general progress he will discover, in all things around him, properties and qualities hitherto unknown to him. He will learn to know forces and powers, the existence of which he does not even suspect, for there is in his present imperfect organism no possible point of contact with them.
The study of the perispirit even now shows us how man can live simultaneously the physical life and the free life of space. The phenomena of somnambulism, of the freeing of the fluidic body, and vision at a distance or "second sight," are some phases of this exterior life of which we have no consciousness during our waking state. The spirit in the flesh, is like a prisoner in his cell, the state of somnambulism or of mediumship frees it and permits it to extend more or less the circle of its perceptions, while yet remaining attached to its envelope. Death provides its complete emancipation.
These diverse forms of life correspond to the various degrees of consciousness and of knowledge; becoming more elevated as the spirit grows freer and more advanced in the scale of perfection.
It is by careful observation of these different aspects of life that we shall arrive at the complete knowledge of our being, and man will cease to be a mystery to himself.
The duty of science is to study the hidden sources of life. As long as she confines her observations to the physical body, which is but an exterior and superficial manifestation, physiology and medicine will remain powerless and sterile.
We have shown, by certain experiments of photography and materialization,³ how the fluidic body emits vibrations and radiations varying in form and intensity, according to the mental state. These are positive demonstrations of the fact, stated in messages from the beyond, that the power of radiation of the spirit and the extent of its field of perception, vary alway in proportion to its degree of elevation. The purity and transparency of the fluidic envelope are, in space, the test of the position of the soul; the refinement of its constituent elements and the rapidity of its vibrations increases with this purification. As the moral nature develops, new physical conditions appear in the fluidic body.
The thoughts and actions of the being react constantly on his envelope, and according to their nature, materialize it, or render it more ethereal. Persistent study, prayer, good actions, the fulfillment of duty, are so many factors in the ascension of the soul. By prolonged intellectual and moral training, meritorious living, generous aspirations and great sacrifices, the radiation of the spirit gradually increases, the vibrations of its perispirit become more frequent, its brilliancy becomes greater and the density of its envelope decreases. These phenomena are produced in the opposite direction in those inclined to violent passions and sensual pleasures; their mode of life causes an increase of density in the fluidic body, a reduction of rapidity of vibration, from which come the darkening of the senses and the diminution of the perceptions in the life of space.
The vicious spirit, by persisting in evil courses, can make of its organism a veritable tomb, in which after death, it s buried until a new incarnation takes place. We can therefore understand how each of us is the maker of his own happiness or misery, elevation or abasement. Man creates his destiny by his actions; the partition of good and evil is therefore a mathematical result of the merits and efforts of each of us.
Man has two bodies, but they are merely envelopes or garments, the one ethereal and enduring, the other material and changing. It is the soul of man which is the real thinking and conscious ego.
We give the name of spirit to the soul clothed in its fluidic body. The soul is the center of the life of the perispirit, as the latter is the center of the life of the physical organism. The soul feels, thinks and wills; the physical body, joined to the fluidic body, constitutes the double organism by the aid of which it acts on the world of matter.
Death is the operation by which these elements are separated. The physical body crumbles away and returns to the earth. The soul, clothed in its fluidic body, becomes once more free and independent, and such as it has made itself, intellectually and morally, in the course of the existences it has passed through.
Death does not change it but only restores, by liberating it, the fullness of its faculties, and knowledge, and the recollection of its former lives. The fields of space are opened before it. The spirit takes flight, and rises higher according as its essence is refined and less weighted with the impure elements accumulated by earthly passions and material habits.
There are then for the human spirit three states; life in the flesh, the state of disengagement or partial separation during sleep, and the free life of space. These states correspond to the three worlds in which the soul must work out its constant progress; the material world, the fluidic world, and the higher world. By its passage through them, during eternity, it realizes all that is good, true, and beautiful, and gains the love that brings it near to God.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
¹ "And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever. Even the Spirit of Truth, whom thw world cannot receive, because it seeth Him not, neither knoweth Him, but ye know Him, for He dwelleth with you and shall be in you" )John XIV. 16, 17).
² See chapter IX.
³ See pp. 143, 146.
Next: CHAPTER X - THE NEW REVELATION:
THE DOCTRINE OF THE SPIRITS - Second Part
| ° SPIRIT
MESSAGES |
THE GOSPEL ACCORDING TO SPIRITISM
[Cotains explanations of the moral maxims of Christ in accordance with
Spiritism and their application in various circumstances of life]
Translation By J. A. Duncan
[Allan Kardec Publishing LTD 1987 - 55 Norbury Gardens, Chadwell Heath, Essex RM6 5TR, England]
Chapter 1
I HAVE NOT COME TO DESTROY THE LAW
[Moses - The Christ - Spiritism - The Alliance Between Science and Religion]
Instructions from the Spirits
The New Era
9.
God is unique, and Moses was a Spirit whom He sent on a mission to make
known His presence, not only to the Hebrews but to all the pagan world.
The Hebrew peoples were God's instrument to enable Him to manifest
through Moses and the prophets. The vicissitudes suffered by these
peoples were meant to attract their attention and so help disclose the
existence of the Divinity.
God's commandments as revealed through Moses contain the essence of the most comprehensive Christian morality. However, the biblical commentaries and annotations restrict their meaning, because if they had been put into action in all their pureness they would not have been understood. Nevertheless, these ten commandments have become a brilliant frontispiece and a beacon destined to light up the pathway which humanity must follow.
The morality taught by Moses was appropriate to the stale of advancement of the people he proposed to regenerate. These people, who were semi-barbaric with respect to the perfecting of the soul, would not have understood that God could be worshipped by other means than holocaust, nor that it is necessary to forgive one's enemies. From the materialistic, scientific and artistic points of view their intelligence was remarkable. But they were morally backward and would never have been converted by a wholly spiritual religion. Therefore it was necessary that they be offered a
semi-materialistic form of religion, as is represented in the Hebrew faith. The holocausts spoke to their senses at the same time that the idea of God touched their Spirits.
Christ was the initiator of the most pure and sublime morality. That is to say, the morality of the evangelical Christian, which will renew the entire world by bringing together all mankind and turning them into brothers and sisters. It will cause charity to blossom forth in all hearts as well as
love for one's neighbor, so establishing a common solidarity between all peoples. Finally, from this morality, which will transform the whole Earth, the planet will become the home of far superior Spirits than inhabit it till now. This is the law of progress which will be accomplished and
to which nature is submitted. Spiritism is the lever which God is using to enable humanity to advance.
The time has come in which moral ideas must be developed to bring about the progress determined by God. They will follow the same route as that taken by the ideas of liberty, its predecessor. Do not think however, that these developments will be effected without a fight. No, in order to reach maturity these ideas will need discussion and conflicts so that they may attract the attention of the masses. Once this has been achieved, the beauty and sanctity of this morality will touch all Spirits, who will in turn embrace a science which will give them the key to a future life and open the doors to eternal happiness. Moses showed humanity the way; Jesus continued this work; Spiritism will finish it. - AN ISRAELITE SPIRIT (Mulhouse, 1861).
1O. Once, in His undying charity, God permitted Man to see the truth pierce the darkness. That day was the advent of Christ. After that living Light was gone the darkness returned; having been given the alternatives of truth or obscurity the world once again lost itself. Then, similar to the
prophets of the Old Testament, the Spirits began speak and finally gave warning that the world is trembling on its very foundations and thunder will resound. Remain steady!
Spiritism is of a divine order because it is based upon the actual laws of Nature, and you may be certain that everything of a divine nature has a great and useful objective. Your world was losing itself yet again because science, developed at the cast of all that is moral, was only inducing
you to material well being, resulting in benefit for the Spirit of darkness. Ah! Eighteen centuries of blood and martyrs, and still Christ's reign has not yet come! Christians! Return to the Teacher who wishes save you! It is easy for those who believe and who love. Love fills one with indescribable
happiness. Yes, my children, the world is slaking as the good Spirits have repeatedly warned. Bend with the wind that announces the storm, so that you are not thrown down. That is to say, prepare yourselves so as not to be like the foolish virgins who were taken by surprise at the arrival of their husbands!
This revolution which prepares itself is more moral than material. The great Spirits, who are divine messengers, instill faith amongst you so that all who are enlightened and zealous workers may make their humble voices heard, seeing that all humanity are like grains of sand, without which there would be no mountains. Thus the words: 'We are small' lack significance. To each his mission, to each his work. Does not the ant build his republic, and other imperceptible animals raise continents? The new crusade has begun. Apostles, not of war, but of universal peace, modern Saint
Bernards, look ahead and march forward. The law of the worlds is a law of progress. - FENELON (Poitiers, 1861).
11. Saint Augustin is one of the greatest popularizers of Spiritism. He has manifested himself in almost every part. The reason for this is to be found in the life story of this great Christian philosopher. He belongs to a vigorous phalanx known as Fathers of the church, to whom Christianity owes its mast solid bases. Like many others he was uprooted from Paganism, or rather from the most profound godlessness, by the splendour of truth. When suddenly, in the middle of his dissipations, he felt a strange vibration in his soul which called him to himself and made him understand that happiness was not to be found in debilitating and escapist pleasures. Finally he too had a similar experience to Paul, who heard saintly voices calling to him an the road to Damascus saying: 'Saul, Saul, why do you persecute me?' When Saint Augustin heard his voices he exclaimed: 'My God! My God! Forgive me! I believe; I am a Christian!' From this moment and he became one of the greatest supporters of the Gospel. You may read the notable confessions left by this eminent Spirit, the characteristic and prophetic words he uttered after the death of Saint Monica, 'I am convinced that my mother will visit me and give me advice, revealing to me what awaits us in the future life.' What great leaching in these words! What resounding foresight of the doctrine that was to come! This is the reason why today, seeing that the time has come to spread the truth as he predicted, he has become its ardent disseminator and as it were, multiplied himself in order to be able to reply to all who call him. - ERASTUS, disciple of Saint Paul (Paris 1863).
NOTE: Would it be possible for Saint Augustin to demolish what he himself had built? Certainly not. But just as many others before him, he now sees with the eye of Spirit what he could not see while he was a man. In freedom his soul sees new brightness and understands what previously had been impossible to understand. New ideas have revealed to him the true meaning of certain words. On Earth he judged things according to the knowledge he possessed at that time. But ever since he saw the new light he can appreciate those words more judiciously. Thus he had to revise his beliefs regarding incubus and sucubus spirits, as well as the condemnation which he had launched against the theory of the antipodes. Now that he can see Christianity in its true light and in all its pureness, it is acceptable that on some points he thinks differently from when he was alive,
which in no way prohibits him from continuing to be a Christian apostle. He may even establish himself as a disseminator of Spiritism without renouncing his faith, because he has seen that which was forecast come to pass. Therefore, by proclaiming this doctrine today, he only leads us towards a more correct and logical interpretation of the texts. The same also occurs with other Spirits who find themselves in a similar position.
Back to Content
Those who would presume to have very superior spirits communicating at their Spiritists Centers, at their beck and call or on a very frequent basis, beware! Do not become the dupe of those false spirits who may be intelligent, but are frauds and will try to flatter you with words that seem so full of wisdom, but are truly empty. Superior spirits communicate with mortals rarely, and when they do, it is generally brief and to the point.
God's commandments as revealed through Moses contain the essence of the most comprehensive Christian morality. However, the biblical commentaries and annotations restrict their meaning, because if they had been put into action in all their pureness they would not have been understood. Nevertheless, these ten commandments have become a brilliant frontispiece and a beacon destined to light up the pathway which humanity must follow.
The morality taught by Moses was appropriate to the stale of advancement of the people he proposed to regenerate. These people, who were semi-barbaric with respect to the perfecting of the soul, would not have understood that God could be worshipped by other means than holocaust, nor that it is necessary to forgive one's enemies. From the materialistic, scientific and artistic points of view their intelligence was remarkable. But they were morally backward and would never have been converted by a wholly spiritual religion. Therefore it was necessary that they be offered a
semi-materialistic form of religion, as is represented in the Hebrew faith. The holocausts spoke to their senses at the same time that the idea of God touched their Spirits.
Christ was the initiator of the most pure and sublime morality. That is to say, the morality of the evangelical Christian, which will renew the entire world by bringing together all mankind and turning them into brothers and sisters. It will cause charity to blossom forth in all hearts as well as
love for one's neighbor, so establishing a common solidarity between all peoples. Finally, from this morality, which will transform the whole Earth, the planet will become the home of far superior Spirits than inhabit it till now. This is the law of progress which will be accomplished and
to which nature is submitted. Spiritism is the lever which God is using to enable humanity to advance.
The time has come in which moral ideas must be developed to bring about the progress determined by God. They will follow the same route as that taken by the ideas of liberty, its predecessor. Do not think however, that these developments will be effected without a fight. No, in order to reach maturity these ideas will need discussion and conflicts so that they may attract the attention of the masses. Once this has been achieved, the beauty and sanctity of this morality will touch all Spirits, who will in turn embrace a science which will give them the key to a future life and open the doors to eternal happiness. Moses showed humanity the way; Jesus continued this work; Spiritism will finish it. - AN ISRAELITE SPIRIT (Mulhouse, 1861).
1O. Once, in His undying charity, God permitted Man to see the truth pierce the darkness. That day was the advent of Christ. After that living Light was gone the darkness returned; having been given the alternatives of truth or obscurity the world once again lost itself. Then, similar to the
prophets of the Old Testament, the Spirits began speak and finally gave warning that the world is trembling on its very foundations and thunder will resound. Remain steady!
Spiritism is of a divine order because it is based upon the actual laws of Nature, and you may be certain that everything of a divine nature has a great and useful objective. Your world was losing itself yet again because science, developed at the cast of all that is moral, was only inducing
you to material well being, resulting in benefit for the Spirit of darkness. Ah! Eighteen centuries of blood and martyrs, and still Christ's reign has not yet come! Christians! Return to the Teacher who wishes save you! It is easy for those who believe and who love. Love fills one with indescribable
happiness. Yes, my children, the world is slaking as the good Spirits have repeatedly warned. Bend with the wind that announces the storm, so that you are not thrown down. That is to say, prepare yourselves so as not to be like the foolish virgins who were taken by surprise at the arrival of their husbands!
This revolution which prepares itself is more moral than material. The great Spirits, who are divine messengers, instill faith amongst you so that all who are enlightened and zealous workers may make their humble voices heard, seeing that all humanity are like grains of sand, without which there would be no mountains. Thus the words: 'We are small' lack significance. To each his mission, to each his work. Does not the ant build his republic, and other imperceptible animals raise continents? The new crusade has begun. Apostles, not of war, but of universal peace, modern Saint
Bernards, look ahead and march forward. The law of the worlds is a law of progress. - FENELON (Poitiers, 1861).
11. Saint Augustin is one of the greatest popularizers of Spiritism. He has manifested himself in almost every part. The reason for this is to be found in the life story of this great Christian philosopher. He belongs to a vigorous phalanx known as Fathers of the church, to whom Christianity owes its mast solid bases. Like many others he was uprooted from Paganism, or rather from the most profound godlessness, by the splendour of truth. When suddenly, in the middle of his dissipations, he felt a strange vibration in his soul which called him to himself and made him understand that happiness was not to be found in debilitating and escapist pleasures. Finally he too had a similar experience to Paul, who heard saintly voices calling to him an the road to Damascus saying: 'Saul, Saul, why do you persecute me?' When Saint Augustin heard his voices he exclaimed: 'My God! My God! Forgive me! I believe; I am a Christian!' From this moment and he became one of the greatest supporters of the Gospel. You may read the notable confessions left by this eminent Spirit, the characteristic and prophetic words he uttered after the death of Saint Monica, 'I am convinced that my mother will visit me and give me advice, revealing to me what awaits us in the future life.' What great leaching in these words! What resounding foresight of the doctrine that was to come! This is the reason why today, seeing that the time has come to spread the truth as he predicted, he has become its ardent disseminator and as it were, multiplied himself in order to be able to reply to all who call him. - ERASTUS, disciple of Saint Paul (Paris 1863).
NOTE: Would it be possible for Saint Augustin to demolish what he himself had built? Certainly not. But just as many others before him, he now sees with the eye of Spirit what he could not see while he was a man. In freedom his soul sees new brightness and understands what previously had been impossible to understand. New ideas have revealed to him the true meaning of certain words. On Earth he judged things according to the knowledge he possessed at that time. But ever since he saw the new light he can appreciate those words more judiciously. Thus he had to revise his beliefs regarding incubus and sucubus spirits, as well as the condemnation which he had launched against the theory of the antipodes. Now that he can see Christianity in its true light and in all its pureness, it is acceptable that on some points he thinks differently from when he was alive,
which in no way prohibits him from continuing to be a Christian apostle. He may even establish himself as a disseminator of Spiritism without renouncing his faith, because he has seen that which was forecast come to pass. Therefore, by proclaiming this doctrine today, he only leads us towards a more correct and logical interpretation of the texts. The same also occurs with other Spirits who find themselves in a similar position.
Back to Content
Those who would presume to have very superior spirits communicating at their Spiritists Centers, at their beck and call or on a very frequent basis, beware! Do not become the dupe of those false spirits who may be intelligent, but are frauds and will try to flatter you with words that seem so full of wisdom, but are truly empty. Superior spirits communicate with mortals rarely, and when they do, it is generally brief and to the point.
There is a spirit, who we
believe to be morally superior who has visited our Center and who
identifies herself as Joan of Arc. This spirit has communicated, on and
off, at our spirit sessions throughout the many years.
Could the spirit
communication we have been receiving be a proxy spirit (one who is sent
in her place)? Yes, maybe. But, maybe not. Very superior spirits have
the moral and spiritual elevation to appear at several places at once.
Such is their power! Could she be a fraud? Let’s consider her
communications. Then, you judge!
When Joan of Arc comes to us,
those mediums who can sense her, are immediately overwhelmed with
powerful emotion and come to tears. We can feel her spiritual potency!
She generally presents herself to the mediums who see her, standing
boldly in full shining body armor, holding firm a standard and flag,
flying in the breeze. This banner, she now tells us, is a symbol which
represents Spiritism and its advancement on this planet. She states
that this is what she fights to reveal to mankind now. She speaks
briefly. Her words are always clear, full of pureness, and extremely
inspirational.
She tells us to continue our
work in the field of Spiritism and for us to carry our "own
banners" high and in a manner "sacred and pure." At times, the mediums
see that she has enlarged the banner that she holds, wrapping it around
all present, in a symbolic gesture of blessing us. All present, feel
spiritually fortified and emotionally moved. How wonderful we feel! We
believe it is her, or at the very least, a superior spirit sent in her
place, for a good and honest purpose.
How magnificent these rare
visits by these types of spirits, so full of love and pureness, from Up
High! How low we are, morally and spiritually, from their greatness!
Thank you, God Our Supreme
Father, for allowing these morally high beings to come down to us,
their spiritually younger brothers and sisters on this planet, who are
still suffering with their human frailties! How much we need their
encouragement, to pull us out of the depths of miseries of our own
making, in order for us to strive harder to reach morally high, and to
know that there exists a better place, one we can aspire to, and one
day reach!
Received
inspirationally by Yvonne Limoges
The Spiritist Society of Florida
The Spiritist Society of Florida
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to
Content
= First Part =
Scientists have studied various aspects of the paranormal for more than
one hundred and fifty years. In some cases, these studies were made to
prove fraud and deception, but in many cases paranormal phenomena were
studied in good faith in an effort to verify their authenticity and
discover the source of the phenomena. Believers in the paranormal
consider study of the paranormal to be scientifically valid, but the
few scientists who conduct research in the paranormal often do so
without 'official' support. Some of the scientists that believe in
either the truth of possibility of the paranormal do not believe it is
a scientific priority, but an extremely minor effect and not worthy of
'official' support. At most then, the support of the scientific
community has been minimal, yet if the paranormal is scientific in that
paranormal phenomena are reducible and explainable in logical terms
then studies in the paranormal should progress along with normal
science and follow normal scientific trends.
On the other hand, many scientists and scholars believe that the paranormal is non-scientific and its study is not necessary. If the paranormal is non-scientific, then serious study of the paranormal is just a popular fad. The paranormal is only trendy or fashionable and science will eventually invalidate it. So which description applies the best to the paranormal? Is it a true scientific trend or just a trendy fad? These questions can be answered simply by looking at the relationship between normal science and the paranormal throughout history. If we look at historical trends in science, we should be able to determine if the paranormal is scientific or not.
Throughout human history, general knowledge about physical reality, our world and environment has continued to grow. As the total content of our knowledge increases, science has also grown and matured. Science offers humanity and cultures a winnowing process of differentiation that decides what part of nature can be studied logically, supported by reason and confirmed by experiment. Science only deals with the knowledge about nature that can be reasonably explained. In all cases, nature, rather than personal opinion, is the ultimate and final arbiter of what is considered scientific and what is not. Nature must be broken down or reduced to its most common and fundamental parts for science to study it logically. The process of reduction leads to the explanatory hypotheses and theories that constitute science.
Thales of Miletus made the first attempt to render nature explainable through logic in the seventh century before the Common Era. Over the next few hundred years, philosophers agreed that the most fundamental property of nature was change, but the type of change that could be used to describe nature was in doubt until Aristotle. In his book Physics, which is Greek for 'nature', Aristotle tried to describe nature by reducing the world to its mos common elements, matter and motion. Motion is the change of position experienced by material objects, so Aristotle just accepted the idea of change from earlier Greek philosophers when he interpreted the fundamental commonality as the change of position. Given then that everything tangible is a form of matter, Aristotle deduced that any logical explanation of phenomena and events in the natural world could be reduced to matter in motion. But motion was ill defined for philosophical purposes for the next two millennia. Aristotle was unable to develop a workable theory of motion due to his philosophical prejudices and limitations.
Otherwise, Aristotle thought that matter was continuous. He called his model of matter the Plenum. There were no voids in the world because nature abhorred voids; there was only continuous matter. Different kinds of matter occupied their natural places in the world, which allowed Aristotle to completely dispense with the notion of space. Yet his was not the only theory to explain the world. Democritus developed the first atomic theory of matter. Atoms of primordial matter bounced around within the void, causing all of the physical phenomena that we observe in nature. The differences of view between Aristotle and the atomists mark the first recognition that the continuous and discrete natures of reality are incompatible. Like Aristotle, Democritus and the atomists formed no real concept of space. The first abstract concept similar to modern concepts of space was only developed as part of the scientific revolution in the late sixteenth century of the Common Era.
The first abstract theory of motion that could be considered scientific was not developed until about 1300 at Oxford University in England. Concepts of speed and acceleration, known as uniform motion, were first conceived graphically because the concepts could not be understood philosophically. Today, we understand speed as a distance traveled divided by the time during which the travel was completed, but the concept of dividing one quantity by another was unknown and unacceptable at first. Philosophers like Bradwardine at Oxford, Nichol of Oresme, William of Ockham and Jean Buridan in Paris developed the basic ideas that later became known as speed and acceleration. Of these philosophers, perhaps the best known is William Ockham who first stated what we now call Ockham's razor. In modern terms, Ockham's razor claims that given two equals theories the simpler theory is more likely the correct theory. These philosophers and scholars also laid the groundwork for the first development of our abstract concept of space.
Concept of space were especially difficult to formulate because space was equated to GOD. During the Middle Ages and the Renaissance, everyone who was educated was educated at monasteries and universities that were established by the Catholic Church, so the pre-science of the era was heavily tainted by religion. A common question that was debated at the time was whether GOD was immanent or transcendent. In other words, was GOD present in every point within the universe or was GOD somehow beyond the material universe? In either case, GOD was not reducible, so neither was space. Space could not be broken down or reduced into constituent portions for logical analysis or mathematical modeling. Nor could space be described by abstract mathematical reasoning. This problem was not overcome until Francesco Patrizi solved the problem by introducing the concepts of Absolute and Relative space in late 1500s. Only Relative space need be reduced for mathematical consideration and physical measurement, leaving Absolute space untouched. These abstract notions formed the backbone of the Scientific Revolution of the seventeenth century when a true science of motion and the forces that move matter was developed.
Rene Descartes first formulated the philosophical foundation of the revolution came during the middle of the 1600s. Building on the philosophical work of his predecessors, Descartes separated the world or nature into two parts: Mind and Matter. Differentiating between Mind and Matter determines which part of nature is scientific and which part is beyond science and scientific reduction.
The world of Matter became the world of science ruled by Natural Laws. Descartes saw material reality as a logical mechanism whose rules of operation could be discovered by reason. This view defined the mechanistic worldview, but Descartes further stipulated that the Natural Laws governing the world of Matter were only discoverable by humans through Mind, so he believed that philosophy ruled over nature. This viewpoint was a modified scholastic point-of-view. During the scholastic period, philosophers only depended upon the words and writing of previous scholars to gain a knowledge of nature instead of observing nature directly. Therefore, philosophy ruled over nature. By stating that GOD’s Natural Laws were only discoverable through Mind, Descartes made the mistake of putting philosophy before nature. This mistake defines the Cartesian Error, just as Mind and Matter define the Cartesian Paradox. For Descartes, scientific experiments were just a way of confirming the GOD given Laws of Nature since GOD dictated Natural Laws to humankind through Mind.
On the other hand, the world of Mind could not be reduced by science. Spirit, such that Mind constituted the realm of GOD, ruled mind. So Mind constituted that part of the natural world that was traditionally studied by religion. The world of Mind could not be explored by logic or reason, only by intuition and emotion. Further, Mind was substantiated and verified by faith, never by experiment.
In Descartes’ eyes, science and religion each had their own realm of exploration and explanation and the boundary between them was fixed. The Cartesian Paradox thus became the standard for determining which part of nature was scientific and reducible for logical analysis and which part of nature was beyond scientific reduction and thus non-scientific in nature.
However, Isaac Newton made the real advance in science when he published the Principia in 1687. Newton defined matter by its mass, and mass by its inertia. Descartes had already accomplished this abstraction, but Descartes misused his correctly defined concept of matter to derive a wrong theory of collisions. Descartes’ mistake lay in allowing his philosophy of how motion should logically occur to come before nature and careful observation when he tried to develop his theory of motion and collisions. Newton also defined absolute and relative space and time, which allowed him to develop the general concept of forces that was needed to account for the motion of matter. In Newton’s system, the mechanistic world of Natural Laws deals only with relative space so relative space is the domain of science. On the one hand, absolute space is the container of our material world and relative space. On the other hand, the existence of absolute space is implied by relative space, but cannot be directly perceived or detected so no experiment could directly confirm for the reality of absolute space.
So Newton’s views on this matter were substantially different from those of Descartes. Natural laws came from observing and explaining nature, not from Mind as Descartes had thought. Also, Natural Laws are confirmed by experiment. In this respect, Newton followed the research of Johannes Kepler and Galileo rather than Descartes. Newton praised his predecessors by claiming that he stood on the “shoulders of giants”. Yet he did not consider Descartes one of those giants because of the philosophical differences between the two.
Newton wrote that absolute space is infinite, eternal, indivisible, immutable, indestructible and three-dimensional. For Newton, absolute space has the same characteristics as GOD, but absolute space was not GOD. Newton reasoned that absolute space was the ‘sensorium’ of GOD.
Written by Yvonne Limoges
Back
to
Content
Back
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Content
| ° ARTICLES |
TREND
OR TRENDY? THE DEVELOPMENT AND ACCEPTANCE
OF THE PARANORMAL BY THE SCIENTIFIC COMMUNITY
by James E. Beichler, PhD
OF THE PARANORMAL BY THE SCIENTIFIC COMMUNITY
by James E. Beichler, PhD
= First Part =
Abstract:
An analysis of historical trends in science indicates that the study of
the paranormal is not only valid from the scientific perspective, but
has been an integral and important part of science since the birth of
science. This conclusion is based upon a consideration of the Cartesian
Paradox of mind and matter, which sets the boundaries between the
scientific and non-scientific parts of our perceived world. Study and
belief in the paranormal is not now and has never been either a popular
fad or a trendy fashion. In fact, recent trends in science clearly
demonstrate that a new revolution in science is approaching and that
the paranormal will be explained as science changes in the near future.
On the other hand, many scientists and scholars believe that the paranormal is non-scientific and its study is not necessary. If the paranormal is non-scientific, then serious study of the paranormal is just a popular fad. The paranormal is only trendy or fashionable and science will eventually invalidate it. So which description applies the best to the paranormal? Is it a true scientific trend or just a trendy fad? These questions can be answered simply by looking at the relationship between normal science and the paranormal throughout history. If we look at historical trends in science, we should be able to determine if the paranormal is scientific or not.
Throughout human history, general knowledge about physical reality, our world and environment has continued to grow. As the total content of our knowledge increases, science has also grown and matured. Science offers humanity and cultures a winnowing process of differentiation that decides what part of nature can be studied logically, supported by reason and confirmed by experiment. Science only deals with the knowledge about nature that can be reasonably explained. In all cases, nature, rather than personal opinion, is the ultimate and final arbiter of what is considered scientific and what is not. Nature must be broken down or reduced to its most common and fundamental parts for science to study it logically. The process of reduction leads to the explanatory hypotheses and theories that constitute science.
Thales of Miletus made the first attempt to render nature explainable through logic in the seventh century before the Common Era. Over the next few hundred years, philosophers agreed that the most fundamental property of nature was change, but the type of change that could be used to describe nature was in doubt until Aristotle. In his book Physics, which is Greek for 'nature', Aristotle tried to describe nature by reducing the world to its mos common elements, matter and motion. Motion is the change of position experienced by material objects, so Aristotle just accepted the idea of change from earlier Greek philosophers when he interpreted the fundamental commonality as the change of position. Given then that everything tangible is a form of matter, Aristotle deduced that any logical explanation of phenomena and events in the natural world could be reduced to matter in motion. But motion was ill defined for philosophical purposes for the next two millennia. Aristotle was unable to develop a workable theory of motion due to his philosophical prejudices and limitations.
Otherwise, Aristotle thought that matter was continuous. He called his model of matter the Plenum. There were no voids in the world because nature abhorred voids; there was only continuous matter. Different kinds of matter occupied their natural places in the world, which allowed Aristotle to completely dispense with the notion of space. Yet his was not the only theory to explain the world. Democritus developed the first atomic theory of matter. Atoms of primordial matter bounced around within the void, causing all of the physical phenomena that we observe in nature. The differences of view between Aristotle and the atomists mark the first recognition that the continuous and discrete natures of reality are incompatible. Like Aristotle, Democritus and the atomists formed no real concept of space. The first abstract concept similar to modern concepts of space was only developed as part of the scientific revolution in the late sixteenth century of the Common Era.
The first abstract theory of motion that could be considered scientific was not developed until about 1300 at Oxford University in England. Concepts of speed and acceleration, known as uniform motion, were first conceived graphically because the concepts could not be understood philosophically. Today, we understand speed as a distance traveled divided by the time during which the travel was completed, but the concept of dividing one quantity by another was unknown and unacceptable at first. Philosophers like Bradwardine at Oxford, Nichol of Oresme, William of Ockham and Jean Buridan in Paris developed the basic ideas that later became known as speed and acceleration. Of these philosophers, perhaps the best known is William Ockham who first stated what we now call Ockham's razor. In modern terms, Ockham's razor claims that given two equals theories the simpler theory is more likely the correct theory. These philosophers and scholars also laid the groundwork for the first development of our abstract concept of space.
Concept of space were especially difficult to formulate because space was equated to GOD. During the Middle Ages and the Renaissance, everyone who was educated was educated at monasteries and universities that were established by the Catholic Church, so the pre-science of the era was heavily tainted by religion. A common question that was debated at the time was whether GOD was immanent or transcendent. In other words, was GOD present in every point within the universe or was GOD somehow beyond the material universe? In either case, GOD was not reducible, so neither was space. Space could not be broken down or reduced into constituent portions for logical analysis or mathematical modeling. Nor could space be described by abstract mathematical reasoning. This problem was not overcome until Francesco Patrizi solved the problem by introducing the concepts of Absolute and Relative space in late 1500s. Only Relative space need be reduced for mathematical consideration and physical measurement, leaving Absolute space untouched. These abstract notions formed the backbone of the Scientific Revolution of the seventeenth century when a true science of motion and the forces that move matter was developed.
The Scientific
Revolution
Rene Descartes first formulated the philosophical foundation of the revolution came during the middle of the 1600s. Building on the philosophical work of his predecessors, Descartes separated the world or nature into two parts: Mind and Matter. Differentiating between Mind and Matter determines which part of nature is scientific and which part is beyond science and scientific reduction.
The world of Matter became the world of science ruled by Natural Laws. Descartes saw material reality as a logical mechanism whose rules of operation could be discovered by reason. This view defined the mechanistic worldview, but Descartes further stipulated that the Natural Laws governing the world of Matter were only discoverable by humans through Mind, so he believed that philosophy ruled over nature. This viewpoint was a modified scholastic point-of-view. During the scholastic period, philosophers only depended upon the words and writing of previous scholars to gain a knowledge of nature instead of observing nature directly. Therefore, philosophy ruled over nature. By stating that GOD’s Natural Laws were only discoverable through Mind, Descartes made the mistake of putting philosophy before nature. This mistake defines the Cartesian Error, just as Mind and Matter define the Cartesian Paradox. For Descartes, scientific experiments were just a way of confirming the GOD given Laws of Nature since GOD dictated Natural Laws to humankind through Mind.
On the other hand, the world of Mind could not be reduced by science. Spirit, such that Mind constituted the realm of GOD, ruled mind. So Mind constituted that part of the natural world that was traditionally studied by religion. The world of Mind could not be explored by logic or reason, only by intuition and emotion. Further, Mind was substantiated and verified by faith, never by experiment.
In Descartes’ eyes, science and religion each had their own realm of exploration and explanation and the boundary between them was fixed. The Cartesian Paradox thus became the standard for determining which part of nature was scientific and reducible for logical analysis and which part of nature was beyond scientific reduction and thus non-scientific in nature.
However, Isaac Newton made the real advance in science when he published the Principia in 1687. Newton defined matter by its mass, and mass by its inertia. Descartes had already accomplished this abstraction, but Descartes misused his correctly defined concept of matter to derive a wrong theory of collisions. Descartes’ mistake lay in allowing his philosophy of how motion should logically occur to come before nature and careful observation when he tried to develop his theory of motion and collisions. Newton also defined absolute and relative space and time, which allowed him to develop the general concept of forces that was needed to account for the motion of matter. In Newton’s system, the mechanistic world of Natural Laws deals only with relative space so relative space is the domain of science. On the one hand, absolute space is the container of our material world and relative space. On the other hand, the existence of absolute space is implied by relative space, but cannot be directly perceived or detected so no experiment could directly confirm for the reality of absolute space.
So Newton’s views on this matter were substantially different from those of Descartes. Natural laws came from observing and explaining nature, not from Mind as Descartes had thought. Also, Natural Laws are confirmed by experiment. In this respect, Newton followed the research of Johannes Kepler and Galileo rather than Descartes. Newton praised his predecessors by claiming that he stood on the “shoulders of giants”. Yet he did not consider Descartes one of those giants because of the philosophical differences between the two.
Newton wrote that absolute space is infinite, eternal, indivisible, immutable, indestructible and three-dimensional. For Newton, absolute space has the same characteristics as GOD, but absolute space was not GOD. Newton reasoned that absolute space was the ‘sensorium’ of GOD.
By associating absolute space with GOD,
Newton effectively rendered the Absolute as the world of Mind. Newton
did not provide a place for life and mind in physics or science by
failing to mention them in his published books and papers. So Newton
abdicated their ultimate explanation to religion as part of Descartes’
world of Mind. The scientific study of life, mind and consciousness
were therefore limited to simple mechanical descriptions of some normal
processes of life, which was very little at that time. Science could
say nothing about the ultimate origins, meanings or purpose of life and
mind. The origins, meaning and purpose of life and mind were
effectively surrendered to religion by Natural Philosophy and the new
science.
Newton’s concepts of the Absolute and Relative
modified the Cartesian Paradox and set effective boundaries between the
scientific and religious (non-scientific) realms of our sensed world of
nature. The redefined world of Mind included the supernatural, occult
and paranormal (praeternatural) while the redefined world of Matter was
governed by Newtonian physics and Natural Laws. The world of Mind was
equated to the Absolute and the world of Matter to the Relative. Under
these conditions, Newtonian science and physics conquered the known
world of nature over the next two centuries. But science was still not
an academic or scholarly discipline in its own right. Science was just
part of Natural Philosophy as it had been since the days of the ancient
Greeks, although it was the dominant part. Newton was not a scientist
in the strictest sense of the word, he was a natural philosopher and
natural philosophers studied all phenomena in nature without
distinguishing between them, including some phenomena that we would now
consider paranormal or even mystical.
Next: Second Part [Between Revolutions]
Author's
Biography
Dr. Beichler received
his PhD. in 1999 from the Union Institute and University. He combined
previous work in science and Master Degrees in Physics and the History
of Science with hew research in Parapsychology to design his own
program in Paraphysics. He presently holds the only advanced degree in
Paraphysics in the world from an accredited school. He is an Associate
Professor of Physics at West Virginia University at Parkersburg. His
areas of expertise include the historical and philosophical foundations
of Non-Euclidean geometries, late nineteenth-century science and Modern
Physics. Dr. Beichler also conducts theoretical research in the Physics
of Consciousness and has developed a unified field theory based on a
five-dimensional Einstein-Kaluza model of space-time that can explain
life,mind and consciousness. Dr. Beichler has published articles
through and given presentations before the Society of Scientific
Exploration, the U.S. Psychotronics Association, the Academy of Spirituality and
Paranormal Studies, Inc. and the Tucson conferences "Toward a
Science of Consciousness" and Quantum Consciousness. He is presently
completing a book, "To Die
For: The Physical Reality of Conscious Survival", which
offers the first ever scientific theory of death and the afterlife. The
book is expected to be published in about three months.
Note from the Editor: Mr. James E. Beichler is also a member of the Publications Committee of the Academy of Spirituality and Paranormal Studies.
Back to ContentWritten by Yvonne Limoges
There has been such a
proliferation of mediums and spirits shown on so many TV shows. There
is the new British medium Lisa Williams who seems to be the real thing,
and, on other regular TV shows more characters are seeing spirits
(recently on an episode of House). Yet, new ideas and concepts always
seem to be taken to extremes when it comes to exposure in the popular
media, for now we even have a reality competition show between mediums!
Nevertheless, where the major religions teach an afterlife that ends with our souls in either heaven or hell (or purgatory) and that mediumship does not exist or has a negative connotation, the media has come a long way in truly changing many people’s perceptions and ideas about these two concepts regardless of what “official religion” they may belong to.
The possible alternative now to the “heaven and hell” scenario is that our spirit may either “go into the light” or become “earthbound” due to some kind of attachment to someone, unfinished business, or possibly revenge…here on earth. Some spirits may hang around in certain places seemingly “stuck” in time where they physically died, and some will even “haunt” those in the general vicinity. Even the possibility of reincarnation exists as well.
In addition, people have learned the difference between a fortune teller, a psychic, and a spiritual medium. Mediums make contact with the spirits of departed loved ones and can relay messages to the living for them, and vice versa. This has been shown to provide much consolation and hope to many people.
Overall, it does not matter if people truly believe all these things or not,the fact is all these ideas have become a part of American cultural knowledge. All of these concepts are very important for they expose Americans to important spiritual knowledge that will be helpful to them when they finally do return to the spirit world.
Spiritists, Spiritualists, true mediums, and many others know this information as fact, although terminologies, specific explanations of the phenomena, and some of the practices may differ - the main concepts are similar.
People want to know more about what happens after physical death…and the media is filling in that void for mainstream religions. Hopefully, this information will urge some into a serious search for a spiritual philosophy that encompasses these principles and they may find it in the teachings of “Spiritism” that came from the morally superior spirits themselves.
Note from the Editor: Yvonne Limoges is one of the founders, an active medium and the Director of The Spiritist Society of Florida. This article was published in the SSF's newsletter of October 2007.
Nevertheless, where the major religions teach an afterlife that ends with our souls in either heaven or hell (or purgatory) and that mediumship does not exist or has a negative connotation, the media has come a long way in truly changing many people’s perceptions and ideas about these two concepts regardless of what “official religion” they may belong to.
The possible alternative now to the “heaven and hell” scenario is that our spirit may either “go into the light” or become “earthbound” due to some kind of attachment to someone, unfinished business, or possibly revenge…here on earth. Some spirits may hang around in certain places seemingly “stuck” in time where they physically died, and some will even “haunt” those in the general vicinity. Even the possibility of reincarnation exists as well.
In addition, people have learned the difference between a fortune teller, a psychic, and a spiritual medium. Mediums make contact with the spirits of departed loved ones and can relay messages to the living for them, and vice versa. This has been shown to provide much consolation and hope to many people.
Overall, it does not matter if people truly believe all these things or not,the fact is all these ideas have become a part of American cultural knowledge. All of these concepts are very important for they expose Americans to important spiritual knowledge that will be helpful to them when they finally do return to the spirit world.
Spiritists, Spiritualists, true mediums, and many others know this information as fact, although terminologies, specific explanations of the phenomena, and some of the practices may differ - the main concepts are similar.
People want to know more about what happens after physical death…and the media is filling in that void for mainstream religions. Hopefully, this information will urge some into a serious search for a spiritual philosophy that encompasses these principles and they may find it in the teachings of “Spiritism” that came from the morally superior spirits themselves.
Note from the Editor: Yvonne Limoges is one of the founders, an active medium and the Director of The Spiritist Society of Florida. This article was published in the SSF's newsletter of October 2007.
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