Spirituality is in everything and everyone, including the nature that surrounds us. However, it is necessary to develop a sharper vision, to perceive the Divine Energy behind the world of forms. Pablo de Salamanca
Book: Spiritualism in Focus Portuguese version: Espiritualismo em focus
Originally written: 2005 Reissued: Year of 2011
Author: Pablo de Salamanca
ABOUT THE AUTHOR
Pablo de Salamanca was born in Rio de Janeiro in 1968. He holds a bachelor’s degree in engineering, graduating in 1991. He completed his master’s degree in 1992, defending his thesis in 1994. Still in his original area of professional activity, he began his doctorate in 1995, finishing his thesis in the year 2000. He began his psychic development in 1993, psychographing from 1994. Until 2011, ten books were fulfilled at the hands of Pablo: Wisdom in verses (2001), Testimonies of the Beyond (2005), Lives (2009), Extraphysical Experiences II (2010), Perceptions (2011), and Expectations (2009), Extraphysical Experiences II (2010), Sonnets to reflect (2011). The book on screen, “Spiritualism in Focus”, was finalized in early 2012, being the eleventh book of Pablo de Salamanca. This work is the result of his reflections and studies on several important spiritualist themes. In the near future, other books that are already running will be released.
I thank first of all the good spiritual mentors for their protection and protection. To my father and mother, thank you for your unselfish love and sacrifice.
I am also deeply grateful to the many incarnated friends who indirectly contributed to the execution of this work. These are so many, that I’d rather not quote them, to avoid committing injustice to anyone.
Special thanks to Terezinha S. do Carmo, who collaborated directly with this book.
This work is copyrighted and will not be marketed in any way. Although the book is offered for free via the website http://www.harmonianet.org, it can only be reproduced with the author’s permission, after contact via the email firstname.lastname@example.org, when it will be allowed to quote in part Or in the whole, as long as it names the author and the home page responsible for its maintenance on the Internet.
The cover is Jon Sullivan’s “Butterfly-flower-2”, taken from http://www.public-domainphotos.com (accessed 20/05/2011), whose photos are in the public domain, and may be Used for any purpose.
This book, “Spiritualism in focus”, brings together a series of articles on various themes, which compose a general scenario of Spiritualism practiced in Brazil, although I do not pretend to produce a complete picture, since it is a very difficult task, perhaps Even impossible. Therefore, the work on canvas consists of a collection of reflections, which were presented to the public, originally, through the website http://www.espiritualistas.org. And in order not to lose sight of this reality, the placement of each article in this e-book respected the chronological order of elaboration, from the oldest to the most recent. However, as the reader friend can verify by means of a more careful reading, the subjects discussed, although differentiated, have expressive correlation with each other. In this way, it will not be difficult to notice that the set of articles really allows a good overview of Brazilian Spiritualism, as well as maintaining, on several occasions, an acute focus on issues of great relevance.
In particular, in this brief introduction, attention is drawn to a fundamental aspect of national Spiritualism, which is that it has a strong synthesis characteristic of the religions / philosophies practiced in the world. We can not forget our historical and cultural origins, which are reflected in Brazilian spirituality. Thus Brazil, over time, has taken significant steps towards what is called “Universalism”. We are here, in the middle of the South American continent, still in the beginning of the 3rd millennium, making a very interesting synthesis of the main spiritual currents of the planet. And this simple book intends to present, albeit in a preliminary way, that this ongoing synthesis process is resulting in a genuine Universalist Spiritualism.
ARTICLE 1: WHAT IS SPIRITUALISM?
Originally dated September 19, 2005, and revised on March 19, 2011.
Dear friends, if we try to understand what Spiritualism is, through classical and / or pragmatic definitions in dictionaries, we will have a just reasonable notion of its meaning. However, for the sake of example, the following definitions are given for the word “spiritualism”: A- “Philosophical doctrine which admits the existence of the spirit as a substantial reality: Leibniz’s spiritualism. It opposes materialism. “(1); B- “Philosophical doctrine based on the existence of God and the soul” (2); And C Doctrine which admits both natural phenomena and moral values, independence and primacy of the spirit in relation to material conditions, stating that the former are manifestations of mental or vital forces, and the second creations of a being Superior or of a natural and eternal power, inherent in man “(3). In this way, it is possible to note the generic or broad character of the definitions presented for “spiritualism”. There are, however, many connotations for this question, that is, there are several types of Spiritualism.
At first, we can point out a certain distinction between Spiritualism and Spiritism.
For some, these terms would be similar or even synonymous. However, adherents who follow exclusively the philosophy and practices of Allan Kardec, prefer to be called “spiritists”, rather than “spiritualists”. For them, the set of knowledge studied and systematized by Allan Kardec, brilliantly, form the “Spiritism” or “Christian Spiritism”, while other doctrines, which also practice mediumship, but which adopt, in addition to the “Kardecist” teachings, elements of Originally Eastern, African or indigenous cultures, would be “Spiritualism” or some other term. Today, it is easy to note how there is already a greater interweaving between different streams of spiritualism. We believe that this is salutary, for just as “in the House of the Father there are many houses,” there are many ways of understanding spirituality here on Earth, and correspondingly there are many “localities” in the Subtle World with various kinds of understanding. However, what really matters is the pursuit of spiritual progress, working within the vibrational field of “Loving God above all things and neighbor as yourself.”
So far, we have briefly discussed mainly the spiritualism that practices mediumship. But what about doctrines or religions that do not admit of ordinary psychic communication with spirits? Are they spiritualists or not?
Well, according to the definitions quoted from dictionaries, they also make up spiritual aggregates. That is, Judaism, Catholicism, Protestantism and Islam, for example, are philosophically spiritualist doctrines, for they admit the existence of the soul and of a superior force, which is God. At this point, therefore, there is a convergence between these religious cultures and the mediumistic Spiritualism. But do similarities stop there? We can say that no, because the main aspects of Christianity (Roman Catholicism, Orthodox Catholicism and Protestantism) have, in one of their bases of formation, the Old Testament, intimately associated with Judaism. And in Judaism it is impossible to deny the great importance of the prophets. That is, the act of prophesying is one of the foundations of ancient Judaism. And what is it to prophesy? It is nothing more than the practice of mediumship, for the prophets saw the Angels (spiritual vision or clairvoyance) and listened to the heavenly messengers or “God himself” (clairaudience), being intermediaries for information between different dimensions.
Now, since Judaism is an important pillar of Western civilization and its Christian religions, there is another point of convergence between these doctrines and Spiritualism (mediumship). In addition, some scholars have commented that the Judaeo-Christian civilization, in its early days, had as truth the reincarnation, which is one of the fundamental concepts among the spiritualists who exercise mediumship. It is important to remember that reincarnation was officially abolished from the Catholic milieu only in 553 AD at the Council of Constantinople, now Istanbul / Turkey. Since we are talking about reincarnation, a natural law closely linked to the evolutionary learning of the spirit, we find in it a convergence between the mediumistic Spiritualism and other religions such as Hinduism, which have the precept of reincarnation, its causes and consequences.
However, after this quick comparative analysis of so many ways of cultivating spirituality on this planet, we can only conclude that the ideal is to aspire to a greater union among all these religious groups. We believe that in the future mankind will understand that each of us is the child of the same God and therefore we are all brothers. When the whole veil is lifted up and nothing else is hidden, there will be no more separatism and factions of any kind.
But, how is Science in this discussion about what spiritualism is? We who are representatives of the mediumistic Spiritualism, do not see Science, in any of its strands or specialties, as antagonist of spirituality or religiosity. We understand that faith, without reason, leads to fanaticism. We understand that Spiritualism will evolve along with Science.
However, some scientists need to set aside certain prejudices, which make them as dogmatic as the more orthodox theologians. It is necessary to look, for example, at the most recent directions in Physics, which is no longer so mechanistic, to find new ways and explanations in the relativity of things. The scientific method, as it was conceived, does not allow the explanation of all the phenomena of nature. A new paradigm of knowledge is being formed: the Holistic Paradigm. It is still in its infancy, but already shows its strength through the new philosophies and methods of research that have been developing, and the facts that are imposing themselves in human society. What are these facts? Some alternative therapies, not yet explained concisely by orthodox science, heal or bring an obvious relief to the sick in body and mind. Instrumental Transcommunication already brings positive results in direct communication, via electronic devices, with beings of another dimension (people disembodied). The mediumistic surgeries, both those that cut the patient’s flesh and those that do not use invasive methods, have already been thoroughly documented, including filmed, presenting spectacular cures. Studies on past life regression demonstrate not only their effectiveness in recovering patients from their trauma, but they have also brought evidence of ancient facts and customs, substantiated by serious historical investigations. Many other phenomena, not adequately clarified by traditional science, have occurred, but it is not the purpose of this paper to dwell on this subject. We just want to reaffirm the great importance of science to humanity and wish it to find new, more comprehensive methods that can explain many facts that are left aside by much of “Official Science”.
Several researchers who “bump” on these facts, but prefer to ignore them, do so because they are convinced (dogmatic) materialists, or because they fear being ridiculed, which we understand in this case, as is often the case, unfortunately, with those who Try to study more deeply, phenomena that stir the foundations of established society. In fact, we understand that Science is not able to deal with the strong signs of continuity of human life, after the death of the physical body, through the spirit that remains awake and acting, beyond this three-dimensional world.
Dear friends, spiritualists of all kinds or materialists, we end this article by remembering that we do not own the truth. We simply present here our ideas which, of course, will not be unanimous. We are ready to hear complete denials or partial disagreements as to the subject matter. By no means do we intend to offend any collectivity or person. We also wish to conclude that the mediumistic spiritualism, philosophy of life adopted by us, has been a good way to find inner balance. We also see that, by this means, we can contribute positively to the improvement of relations between men, in a general way. Therefore, we are in this space of the Internet, in order to share our experiences. Peace for all!
Bibliographic sources consulted:
(1) Small Encyclopedic Dictionary Koogan Larousse. Direction by Antônio Houaiss. Publisher Larousse do Brasil. Rio de Janeiro, 1980. (2) School Dictionary of the Portuguese Language. Organization of Francisco da Silveira Bueno.
Foundation for Student Assistance / Ministry of Education and Sport, 1994. 11th edition / 13th edition.
(3) New Aurélio Século XXI: the dictionary of the Portuguese language. A hard tackle from Aurélio Buarque to Holanda Ferreira. Editora Nova Fronteira. Rio de Janeiro, 1999. 3rd edition.
ARTICLE 2: MEDIUMSHIP
Originally dated September 21, 2005, and revised March 26, 2011.
Today we will talk a little about Mediumship. First of all, we believe it is important to set out some definitions, derived from good sources of reference. According to Allan Kardec, Mediumship is a college of mediums, and in the Book of Mediums (1), it is stated that the word “medium” comes from Latin (medium), meaning “medium” or “intermediate”, ie medium is A person who can serve as an intermediary between the two planes of life, that is, between spirits and men. According to G. M. Ney (2), Mediunity is the mediums ‘or sensitives’ faculty of being “medium” to paranormal phenomena. According to L. Palhano Júnior (3), Mediunity is the faculty that people (mediums) have, to a greater or lesser extent, to receive communications or to perceive the spirits or the Spiritual World.
In our view, the definitions presented point to a fundamental aspect of mediumship, which is that of intermediation. Depending on the type of tuning that the medium (also called sensitive, paranormal or mediumistic device) is doing at any given time, the mediumship may be something nice or not. In other words, Mediumship, by itself, is neither positive nor negative, consisting merely of a capacity that the person has.
For example, we can mention a case of badly exercised mediumship, where an alcoholic, who is not even aware of being a medium, tunes in with great force to a spirit, who was also addicted to alcohol in his last earthly existence. In this way, the incarnated alcoholic easily receives the mental suggestions of his “invisible friend,” to seek drink frequently. In a well-conducted case of mediumship, we can comment on someone who has undergone proper training of their faculties, transmitting the vibrations of a balanced entity, with success and regularity to people in need, in a place destined for healing / harmonization.
However, the issue is not so simple. For example, there are many types of mediumship as to the phenomena that the medium produces (clairvoyance, psychography, clairaudience, etc.), but we will not stick to these modalities in this article. We intend to discuss, a little, the nature or origin of the Mediumship. One of the origins of an individual’s Mediunity may be called “Natural”, where his capacities have developed over several lives, due to learning efforts and the pursuit of harmony. This promoted the subtilization of one’s own psychic sensibilities, giving access to levels of life beyond matter. In this situation, since this type of mediumship comes from personal perseverance in search of perfection, the acquired capacity is a patrimony of the individual as an immortal spirit. He will always be reborn with the acquired trait, and, over time, make it even more efficient in its results.
Another origin or nature of the mediumistic faculties may be called the Medium of “Proof” or “Work”, when the spirit, before reincarnation, receives the mediumistic condition as an attribute to be exercised on Earth in order to improve itself, while benefiting the Similar. It is a great opportunity for the medium to rebalance his past erroneous actions before the so-called “Divine Justice”, or, in other words, according to “Universal Harmony”. In this case, as the individual is not so “indebted,” he can still use his free will broadly, refusing to fulfill the task previously scheduled with himself and with Spirituality. In this way, when the spirit returns to the Spirit World, it will have perceived that it has postponed its harmonization before itself and to other consciences, which causes it to feel somewhat unsuccessful and sorry. On the other hand, there are cases where the “proving” medium exercises his condition, but deviates from what has been programmed for various reasons. Some begin to sell their mediumistic activity, forgetting the “Give of grace what you have freely received”. Others swoon, ignoring that they are “indebted” to the “Universal Harmony”. In fact, we believe that vanity is the medium’s worst enemy, for it begins to act subtly without being perceived, and when it is least expected, there are already unbalanced spirits acting through their mediumistic field.
Also, in this situation, the manifestations coming from the psychic’s own unconscious are not uncommon, which is configured in Animism, which will be better addressed in another article. In these cases of diversion from work, the Mediumship may be suspended by the higher planes, or, in more drastic cases, the medium may be left to itself and to the obsessors, which attracted by the lack of seriousness, reaping bitter fruits for this.
There is also the Mediumship posed as the “Atonement,” which originates in the very grave errors of the individual in one or more previous lives. Their faculties emerge unexpectedly, often even in their infancy, irrespective of a person’s willingness to develop his psychic sensibility. In other words, this Mediumship is a consequence of the “Law of Action and Reaction”, being that the free will of the being is in the background. It is also characterized by certain psychological sufferings, which can be accompanied by physical problems, both of which can be mitigated or eliminated as the medium engages in mediumistic work with awareness, love and dedication. It is in this case that the medium most needs a safe orientation, aiming at a self-transformation, and should include, in most cases, a good psychotherapeutic follow-up. As for mediumistic development, it needs strong guidelines in the sense of solidarity and “loving one’s neighbor as oneself.” The medium of atonement, if he does not find a solid basis for its development and continuous work, is likely to be the victim of a serious obsessive process and diseases that are difficult to cure by traditional methods. However, it is very important to be aware that it is fundamental to discern those who present a psychic disorder, not having a mediumistic purpose to fulfill, of those who came to the Material World with imbalances to transform, but who actually have a mediumistic work to perform.
Finally, we would like to give a brief brush over the mediumship marked “Missionary”. This is characterized by the purpose of bringing great benefits to humanity, in a general way, and has as its origin high dimensions of Spirituality. This is where the missionary medium comes from, a spirit of profound knowledge and a well-developed Natural Medium, to serve as an instrument for the harmonization of men. Missionary mediums are still rare on this planet.
Before closing this article, we remember that the modalities of Mediumship mentioned above are fundamentally didactic. In fact, mediums present traits that belong to more than one mediumistic nature, in varying proportions, according to the historical evolutionary journey of each spirit.
To conclude, it is important to point out that any medium who wishes to fulfill his task on earth must embrace his studies. Today we have a great Spiritist / Spiritualist literature, which deals well with the mediumistic question. We also want to reinforce the importance of “Orai e vigiai”, reducing the possibility of vanity to a minimum. And when it subtly fits into our work, we should be humble enough to recognize our shortcomings, and the courage to change. Greetings everyone.
Bibliographic sources consulted:
(1) The Book of Mediums. Allan Kardec. Brazilian Spiritist Federation. Rio de Janeiro, 1996. 62nd edition.
(2) Parapsychology: terms and masters. Gerardo M. Ney. Bookstore Freitas Bastos. Rio de Janeiro, 1991.
(3) Mirabelli: an extraordinary medium. Lamartine Palhano Júnior. CELD Editions. Rio de Janeiro, 1994.
ARTICLE 3: THE MYTH OF THE DEVIL
Originally dated January 19, 2006, and revised on April 2, 2011
Dear friends, we initially clarified that this article is more meant for those who believe in the so-called “devil.” It is an attempt to bring other influxes of understanding to those who are, in a way, bound to concepts that limit their lives, due to fear and other unhealthy feelings, linked to the “demon” issue, in the sense of a personification of the Which is called “evil”. We do not intend to offend the people and priests of religious groups who have, in their general framework, the existence of the devil as fact, but only offer another way of understanding of life. We also point out that we do not intend to be extensive in this text, which could easily become a book if we were to cover historical, sociocultural and psychological aspects of the devil. So we will be as objective as possible.
Well, the subject is controversial, legendary and millenarian: the devil. Does the devil exist? Has God, with his calls Omniscience, Omnipotence and Omnipresence, committed the “mistake” of creating a being who would meet him before the purpose of Love, Justice and Harmony? Would the “Absolute” or “Divine Force” or the “Creator” give rise to an entity that would fight eternally for ideals?
The questions above, from the standpoint of Kardec or other spiritualist currents, would be answered in a negative way. That is, the devil as a personification of the “Eternal Evil” does not exist, since everything evolves towards the Harmony. Moreover, it is easily discernible in mediumistic meetings that cases of “demonic” possession are nothing more than obsessive processes, where a person suffers the action of a spirit, who calls himself a demon to frighten those around him. Some psychographed books, coupled with accounts of mediums with the ability to see the astral plane, report the occurrence of human spirits deformed in the likeness of the devil of the medieval Christian tradition. This is easily explained by spiritualist literature, which marks the plasticity of the subtle bodies of those who disincarnate.
As the astral or perispirit body is easily moldable to human thought, it is reasonable to conclude that “in what we think, we become.” In other words, a spirit that has balance and love will present light. A spirit who has sown only discord and hatred may, according to what has within his mind, show himself as a “monster” or a “devil.” And this unbalanced human being will remain so for as long as his reasoning is blunted. O
Process can last from a few years to centuries. However, one day, new evolutionary influences will penetrate your mind and heart, inducing you into the reincarnation process, from where you will draw new experiences that will lead you to peace of mind. This information is perfectly consistent with the teaching of Jesus when He says that no sheep will be lost from the Divine Herd, that is, no spirit will be forever cut off from the path of evolution.
But what about the biblical view of devil and hell? Is not the Bible so restrictive at times when it relates the question of hell or the devil as millennial figures, bordering on eternity or even eternal? At this point, it is important to remember the apostle Paul, for he would have pointed out that the letter kills, but the spirit gives life. This teaching clearly shows that paper accepts anything we think or speak, but that words are limited in expressing an idea in its entirety. Hence there are so many different interpretations of what is written in the Bible. Also, how many changes in the original Bible texts have been made over time? What about translation errors from language to language? Apart from these questions, we can still make a general analysis of the topic on the screen in the current biblical texts. One can easily perceive the strong duality (Good X Mal) present in the Bible. In it, it is intended, at many times, to lead people to God through fear. In order for man to stop practicing atrocities and iniquities, one must intimidate him with eternal penalties, in an eternal hell that is managed by a centralizing figure of all horror and evil: the “devil.” It is understandable that, millennia ago, the evolutionary stage of humanity in all senses was primary, and therefore extremely in need of strong images to make the necessary impact on brutish minds and hearts, so as to avoid aggression and abuses of the whole luck. Thus, hell and devil would be interesting “allies” of God, since many individuals, out of fear of eternal punishments, would be “driven” to the virtues. Even Jesus would have used the devil and hell on occasion to demonstrate the Divine Justice, which benefits those who follow the Laws of God and leaves sinners under pain (the “devil”). We understand that Jesus used these metaphors for those who needed them, but left other (deeper) teachings to those who already had “eyes to see and ears to hear.”
The level of understanding of spiritual things on this planet is usually still small.
It is also easy to see that there is a great difference between people in the degree of spiritual understanding. However, we firmly believe that we can not accommodate ourselves to the level that we are. It is fundamental to use the mind that the Divinity gave us, to reach ever greater glimpses of the universe, for, after all, Jesus himself left us the warning to knock on the door to open it. So we are here trying to contribute to this “devil cult” issue, which still exists among the various Christian doctrines. In fact, at this moment, it is interesting to make a small parenthesis. It is important to point out that some other religions / philosophies of non-Christian origin do not even have a personification of the “Evil” in the figure of the devil, that is, for these groupings the devil does not exist. This is quite relevant, for they do not use the “millstone crutch” of the devil, which we westerners generally use, to try to escape from certain vices associated with material sensations. This is a demonstration that at this point we who have been brought up within the Judeo-Christian culture are at a more limited level of understanding than our Eastern brethren. In other words, the pursuit of the Divine or Universal Harmony should be realized more by it in itself, than by the fear of the devil, or other personifications of the so-called “Evil.”
To conclude, there is the psychological question. For us, as limited human beings, “Evil” is always outside our people. The culprit is, almost without exception, the “other.” We rarely admit feelings and negative thoughts as originating from ourselves, by the very exercise of free will. And many people, when they can not accuse anyone of their failures, revolts and errors of all kinds, find the great villain to give the guilty verdict: the devil! Even some spiritualists, who understand the devil’s appearance as a symbolic figure, often fall into this psychological trap, for they not infrequently point to someone external to themselves as the cause of their own slips, pointing to obsessive spirits as the great cause of Their failures. If we are attuned to unbalanced forces (disturbed discarnate humans, not the devil!), It is because we desire it, not because we have been “forced.” We are what we think! Self-criticism must be our very close sister, in order to free ourselves from the millennial tendency to point out the similar and its limitations, so let us remember: “Who has no sin, let him cast the first stone”
Fraternal greetings to all.
ARTICLE 4: ECUMENICAL SPIRITUALISM
Originally written on July 16, 2006, and revised on April 9, 2011
Initially, we would like to recall a concept for Spiritualism in order to better delineate the scope of this article: “a doctrine that admits, both as to natural phenomena and as to moral values, independence and primacy of spirit in relation to material things, That the former are manifestations of soul or vital forces, and the second creations of a higher being or of a natural and eternal power, inherent in man “(1).
Next, we present a classic concept of what is Ecumenical: it is an adjective that means “universal” or “it is said of the believer that he manifests willingness to coexist and dialogue with other religious denominations” (2). As we believe that Ecumenical Spiritualism is a great way for the world to be more harmonious, we have decided to develop some arguments in favor.
Dear friends, how good it would be if the search for God, or the Divine in us, were performed on more solidary bases! Sadly, for millennia ago in this world, one kills oneself in the name of God. When not so much, the like is repudiated because it does not belong to our religious association or because it has different understandings about Spirituality, life and death. This is all the result of the spiritual childishness that still prevails on this planet. How can we say with almost prophetic intensity that we hold the Truth or that our religion is the one where the True God is worshiped? We are all crawling on the path of spiritual evolution, and therefore it would be far more profitable to learn from one another. God (or the Whole), in his infinite Love, Intelligence and Justice, would never have preferences. Otherwise, He would not be equanimous. Hence, nature, which is an extension of Divinity or Absolute, indiscriminately donates its energy and its fruits to materialists as well as to spiritualists of various strands. The universal laws are there for everyone! Any individual, self-conscious or not, is subject to the laws that govern matter and the laws that govern the so-called Spiritual World.
Let us reason! The creation / manifestation of God is the universe itself in its macro and microcosmic aspects, which obviously includes us. We realize how much diversity and how many complexities! Hence, we can only conclude that God is practically impossible to evaluate. Who can define who or what is God? How many names are there for God? Now, if religions aim to know, worship, learn, connect with the Supreme Divinity, and we easily perceive how complex and unfathomable it is, why priests of all kinds claim with such certainty that religion A , B or C is that which follows the true Lord? We urgently need all of us to exercise humility. We are treading a path, groping in the dark, still trying to experience just a few basic spiritual laws. None of us can beat our breasts and declare: I practice the right and only religion, and I follow the true Father! This is only an innocent manifestation, of who is taking the first steps in the search for a union with the Divine.
The Master Jesus gave us several excellent tips for a strong and continuous spiritualization. When he declared that the whole law and the prophets depended on the commandments: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy thought” and “Thou shalt love thy neighbor as thyself” (Matthew 22: 35-40), established general principles for any theistic religious doctrine and, at the same time, presented a sure course for harmonious coexistence among the most varied groupings. When Jesus confirmed that we humans are gods (John 10: 23-39), He pointed to the creative power inherent in our divine essences, making it clear that the main religious path is the inner one. Therefore, we can conclude that every established religion is valid as a way to seek God, although the most important is the inner search! The key is to strive to reach a level of union with the cosmic forces, so that we can affirm / feel one day: “I and the Father are One” (John 10:30).
Thus we understand that, especially as we are still in a primary phase of spiritual learning, we must respect the like and its religious choice, because most of us do not have deep knowledge and experience in Spirituality. In this way, each of us always has something to learn or something to teach. This is reflected in the many religions, doctrines and philosophies of our planet. They all have something to teach and learn from each other.
Anyone who is willing to learn honestly, without prejudice to the origin of spiritual teachings, is likely to achieve higher states of consciousness more quickly, making strides toward union with God (or the All). This is what I wish for all who are reading this article, even for those who disagree with these arguments. Despite the differences, we are in the same boat! There must be an important reason for this! Let’s think!
Bibliographic sources consulted:
(1) New Aurélio Século XXI: the dictionary of the Portuguese language. Aurelio Buarque from Netherlands Ferreira. Editora Nova Fronteira. Rio de Janeiro, 1999. 3a edition.
(2) New Aurelian Dictionary of the Portuguese Language. A hard tackle from Aurélio Buarque to Holanda Ferreira. Publishing company New Frontier. Rio de Janeiro, 1986. 2nd edition.
ARTICLE 5: UNIVERSALISM
Written on March 11, 2009.
Universalism is the understanding that all religions and philosophies contain a portion of the Cosmic Truth. Being universal is not easy, requiring a constant exercise of tolerance and discernment. Perhaps a good way to start on the universalistic spiritualist road is to look closely at the commonalities between the different visions of life, leaving aside the controversies. From this, it will be possible to begin to glimpse the presence of Universal Intelligence behind the religious / philosophical thought of all cultures, whether monotheistic or polytheistic, dualistic or monistic, materialistic or spiritualistic, empirical or scientific, etc. Certainly, there are common foundations for the various ways of seeing the world, but also, and perhaps above all, there are complementarities. Not necessarily two different views on the same subject are contrary! But since these visions come from different angles, they actually complement each other. To exemplify this question, it is interesting to recall an old Hindu story, which I will now relate to.
In one city of India lived seven blind men, who had some wisdom. Because their advice was almost always very useful, all the people who had problems resorted to their help. They were friends, but there was a certain rivalry between them, which, from time to time, caused a discussion about which would be the wisest. At one time, after much talk about the Great Truth of Life, they did not come to an agreement. The seventh blind man was greatly displeased, deciding to live alone in a mountain cave. Before he left, he told the others: “We are blind so we can hear and understand better, what other people do not reach. Instead of counseling the needy, you stand there arguing, as if you wanted to win a contest. I do not agree with that! I’m leaving! “Seven months later, a man on a huge elephant arrived in the city. The blind, who had never touched a pachyderm, went to the street to meet him. The first palpated the belly of the animal, declaring: “- it is a giant and very strong! I can touch your muscles and they do not move, looking like walls! ”
But the second blind man, touching the tusks of the elephant, said: “What nonsense! This animal is pointed like a spear, a real weapon of war! “Then someone said,” You’re both mistaken! “He was the third blind man, who tightened the trunk of the elephant. He added: “- this animal is identical to a serpent! Yet he does not bite, for he is toothless. It’s like a soft, soft snake. “Then the fifth blind man shouted, shortly after moving the elephant’s ears:” You’re crazy! This animal does not look like any other, for its movements are undulating, as if its body were a curtain. “In the sequence the sixth blind, touching the small tail of the elephant, concluded:” – you are all completely wrong! This animal is like a rock with a rope attached to the body. What’s the matter with you? “And so they stayed, for long minutes, debating the screams. Then the seventh blind man, who had gone down the mountain looking for food, was led by a child. Hearing the discussion, he asked the boy to draw on the soft earth the figure of the elephant. After carefully touching the contours of the drawing, he realized that all six blind men were partly certain, but at the same time quite deceived.
He thanked the boy and said, “This is how men behave before the Truth. They hardly touch one part and they already think that it is the Whole! “Then he turned away from his old companions, understanding that they still did not see …
Therefore, the scientific truth, the Spiritist, the Buddhist, the Jewish, the Muslim, the Catholic, among other truths, are complementary, since no religion or philosophy of life can, in its particular way, fully grasp the Whole or God. So it is not so difficult to conclude that a more universal / ecumenical view of the world has the potential for further learning.
However, this does not mean that people should leave their religious practices to one side, nor should they have prejudices against those who dedicate themselves more exclusively to a religion of their own choosing. On the contrary, a universalist may have a specific religion, but what sets him apart from orthodox people is flexibility of thought and humility, for though he prefers a form of worship, he acknowledges that God is in all places and hearts humans.
Universal Divinity or Intelligence is infinite and manifests itself in many ways. The true universalist spiritualist understands that behind any form there is an Essence.
But what is the practical advantage of Universalism? At first, at least, there are two great benefits in maintaining a universalist stance towards life. One of them, which has already been commented, is the possibility of new learning, since the lack of prejudice regarding other philosophies and religions, allows the examination free from other points of view. And this is a very logical thing to do, for it is not at all wise to despise what other people have achieved through studies (scientific or otherwise), meditations, and various practices, often for countless years of dedication.
Why segregate secular philosophical, religious or esoteric traditions? Do these traditions lack knowledge that can be useful to us on a daily basis? Have not they developed some kind of wisdom? It is also important to note that in a given tradition, even if there are concepts that do not fit our life, it is not for this reason that we should conclude that your set of ideas is worthless. It is important to use a “clinical eye” or “inner vision” to discern what is actually useful (of course, this is personal). As for the apparent “errors” or “distortions”, why not learn from the “faults” of others? Simply throwing out the experience of our fellow men is an act of arrogance and limited intelligence.
The second clear benefit of a universalistic stance is the development of tolerance for the other points of view. Obviously, a universalist spiritualist is likely to contribute to a more harmonious coexistence in human society. However, it is relevant to re-emphasize, that practicing Universalism in fact, is not something simple or trivial. It is necessary to get rid of preconceived ideas and dogmas, constantly keeping an open mind to new possibilities, and, understanding that a different point of view will not necessarily bring down the structure of understanding that we have of the world, but that it may add some new value, Complementing what we already knew. In other words, you do not have to face new or different ideas as threats. Peace for all.
ARTICLE 6: THE LAW OF ATTRACTION AND REINCARNATION
Originally written on June 15, 2009, and revised on April 21, 2011.
The main objective of this article is to analyze some aspects of what has been propagated on the Law of Attraction, but from a reincarnationist point of view.
The Law of Attraction, in summary terms, is all that an individual draws to himself, according to the energy he emits into the universe, through his thoughts and feelings. That is, what you want and / or believe, whether positive or negative for you, the universe gives you.
In this way, several books and other forms of dissemination have presented an interesting vision of how we humans relate to the cosmos, from the “micro” level to the “macro” level. Thus we can attract sickness or health, joy or sadness, poverty or prosperity, etc.
Therefore, from an awareness of the individual, about what is emitting, and subsequent transformation of inadequate feelings and thoughts, and to channel their energies in a positive way, you can have much more success and happiness. But is this communication / response mechanism with the cosmos really that simple? If it is considered that the soul forms along with the nascent body, the Law of Attraction, as has been conveyed, would have greater meaning. However, there is plenty of evidence for Reincarnation as the natural law of life. We will not discuss this evidence here, as this is not part of the scope of this article. We will only consider the joint occurrence of the Law of Attraction and the Law of Reincarnation.
In outlining the main frame of this discussion, it is impossible not to add another mechanism of life functioning, which is the Law of Action and Reaction, closely linked to the Law of Reincarnation. Very briefly we shall leave definitions about these two laws, for those who may not know them at all. Thus, in a simplistic way, it can be affirmed that the Law of Reincarnation exists, due to the need of the spirits to return to the flesh, after each material life, to continue their evolutionary learning. The Law of Action and Reaction, in general terms, is a universal mechanism of rebalancing for beings who practice acts of selfishness, disrespecting the rule of “doing to others only what they would like to receive.”
Now, some reasoning about the effectiveness of the Law of Attraction may be developed in the face of these other norms of life.
So, at the outset, we ask the following question: Is it possible for someone to exchange their life of failures for a prosperous way of living and achieve this realization using the procedures indicated by the promoters of the Law of Attraction (see the documentary “The Secret “And related literature)? Does it simply change from internal belief (negativism to positivism), associating with visualization techniques and knowing how to wait without anxiety, to succeed?
We understand that this is good and generates a positive predisposition, allowing greater chances of success, especially if the individual works and dedicates himself to his goal. However, how many past lives (ancient incarnations) has this person been thinking and feeling in a negative way and, in addition, having harmed other individuals in the past?
Does the creature that has been making mistakes for millennia give a great leap in quality in the space of a few years of life, because it has come to believe that it is enough to understand and act alone according to the postulates of the Law of Attraction?
We understand that not, primarily because in order to realize a profound change, the desire has to start from the core of the individual, and not only through a superficial desire to improve financially, to have a girlfriend and so on. Any real and lasting change in a person depends very much on his effort at self-knowledge. We understand that self-knowledge is the fundamental basis for a definitive transformation. This is so, in our view, because the personality in manifestation of a person depends, to a large extent, on what is in his unconscious.
For those who study the human psyche, a key factor is the understanding that the contents of the unconscious influence a person’s behavior greatly. Especially for scholars of the human psyche, who are reincarnationists, it is even more evident that the unconscious is a determinant of an individual’s current personality, for what is in his unconscious is the sum of experiences of dozens of past lives. That is, what we are today is the result of all that we were yesterday (obviously also adding to the experiences gained in the present life). Those who have had the opportunity to access their past lives, through the various methods of therapeutic regression that exist, could understand that their current way of being has a lot of similarity to ancient experiences (repetition of patterns). He could also conclude, with relative ease, that his evolutionary development is rather slow. Thus, it is not difficult to understand that self-knowledge is paramount to the awareness of one’s own mental and emotional mechanisms, and this awareness is that it will enable an effective change in a person.
Then yes, this being will be prepared to vibrate better and attract something better to you.
As long as this work of self-knowledge and inner transformation is not really being performed by a person, she / he can not actually change. So this individual will be quite subject to the effects of the Law of Action and Reaction! Let’s take an example!
If a certain spirit has been reincarnated for four or five lives, and whenever he finds himself in a situation of financial limitation, he seeks to solve this problem through dishonesty, he has not yet learned to respect his fellow man. So why does this spirit, in its present life, coming into contact with the teachings of the Law of Attraction, have lasting financial success without first having learned such a simple cosmic lesson, which is to be honest with its fellow man? Will the simple and persistent use of the published Law of Attraction procedures solve your material problem? Does this spirit, now reincarnated, need not test its internal forces, resisting the urge to injure its mate materially? We believe that yes, because those who have already systematically erred in some field of life naturally harvest the bitter fruits of a bad process, or rather a “lesson not assimilated” (Law of Action and Reaction). So, some would argue at this point: “This seems to be a mere punishment of God, and he is not like that!” We agree, for we do not have an anthropomorphic view on Higher Intelligence, which many call God. We also add that the Divinity transcends the human dualities of “right X wrong,” “good X evil,” etc. However, we firmly believe that the balance of the universe depends on the Law of Action and Reaction in a broad way, and therefore, one who has repeatedly wronged, naturally will not benefit from the good in life, without first having assimilated the minimum for such. This is how the manifested world walks in balance, despite the apparent chaos. In general terms, we believe that the purpose of life is to reach ever deeper levels of Harmony. Thus, what we call Harmony, would be the result of the union of Love with Justice (or Order). Then, returning to the Law of Attraction, the Law of Reincarnation and the Law of Action and Reaction, we understand that these laws are guidelines of how Justice (Order) is made present in the world, and therefore are not divergent but complementary! Besides the laws mentioned, objects of this article, there are others that contribute to the universal balance. We even believe there are laws of which we are not yet aware. We are still mere apprentices!
Returning to the question of the use of the Law of Attraction, as it has been conveyed, we affirm that we are not here in an attempt to combat these ideas, but rather in an attempt to avoid distortions, caused by haste and by various interests. We have practiced for a while the Law of Attraction, according to recent literature, and we have obtained good results, but not wholly. When we question ourselves internally and do research in the field of self-knowledge, we find that the Law of Attraction works well to the point that it does not interfere with the spiritual learning of the incarnated being. We affirm this, since we have practiced Reincarnationist Psychotherapy (see http://www.portalabpr.org), where, through the observation and analysis of many past life regressions, we notice that people are not just happy to have committed disharmonious actions in the past, and yet Have not transformed the feelings and thoughts that cause disharmony. It is therefore necessary for the Law of Attraction to function more fully, to modify old negative tendencies (repetition of old patterns) and to bring a new meaning to life itself. In other words, just by using the Law of Attraction as a “closed program” of ideas and procedures, it is not possible to “surgically” attain internal causes of disharmony. Rather, it is necessary to make this “inward journey” with a strong disposition to change, because repeating the old inadequate standards will not be sincere enough to carry out the Law of Attraction with quality. Greetings to everyone.
ARTIGO 7: REENCARNAÇÃO E CIÊNCIA: ALGUNS ASPECTOS
Escrito em 16 de junho de 2009.
Scientific proof for reincarnation is as difficult as proving life after physical death. So far, it is not possible to meet all scientific postulates in a narrow sense. However, is the Cartesian / mechanistic method aptly applied to psychic and / or spiritual experimentation? It is possible to affirm that it is not. The scientific method has its limitations for some fields of knowledge. For example, there is still no traditional science-accepted equipment for measuring so-called “bioenergies” (employed in various spiritual healing activities), albeit some efforts by pioneering researchers. The prejudice of instituted science is a strong obstacle to the systematic study of everything that escapes materialistic standards, but this prejudice still has great force in most countries. However, it is already possible to note scientists with a new mentality, who understand the universe in a broader and more integrated way, leaving behind the old strictly mechanistic view of the world. Thus, the issue of reincarnation is gaining relevance in the academic world, and gradually, it is leaving the status of religious or mystical belief, becoming a scientific hypothesis worthy of being researched. Some relevant studies on this subject will be briefly presented below, although they are only a limited sample of what has already been done in this regard.
In 1966, Stevenson (1), University of Virginia / USA, published the study “20 cases suggestive of reincarnation”, which was carried out through exhaustive and methodical investigation of natural occurrences of reincarnation (spontaneous memories) in several countries. After investigating in person about 1/3 of the 600 cases cataloged, at the time, Stevenson decided to publish a sample of 20 cases of the most varied types, from the very well founded and documented, to the cases with the lowest degree of sustainability.
In the year 1970, the work of Muller (2), graduated as Doctor in Technical Sciences in Zurich / Switzerland, came to light with the title “Facts-based Reincarnation”. In this work, the author intensively discussed the cases of reincarnation recorded in the literature of the time, together with about 700 cases that were the subject of his particular study. Dr. Muller investigated the memories of children; Adult memories; Experimental studies (mainly based on hypnosis); Sensitive and mystical; Evidence from modern Spiritism; And what he called “joint evidence.” At the end of his book, the author states: “by taking stock of the various classifications presented, we find six main groups and more than 25 subgroups. Most of the incidents are of a spontaneous nature, however, we have several methods of research, such as regression of memory, investigation through mediums and experiments performed by the sensitives themselves. The reports show enormous diversity, however, they are all interconnected and form, in fact, a coherent system, a network of evidence. We can, in principle, affirm that all have lived on Earth before, and that the memory of one or more previous lives is hidden in the psychic structure of the subconscious. ”
In 1979, Dr. Banerjee (3), from the University of Jaipur / India, presented to the general public aspects of his studies that lasted for more than 25 years, accumulating more than 1,100 investigated cases of reincarnation around the world. His research, as well as that of the scholars mentioned above, was based on rigorous methods, and did not consider reincarnation as a single hypothesis for the explanation of cases, but also the possibility of fraud, extrassensorial perception, etc. Dr. Banerjee concluded that the human personality is composed of physical and psychic aspects, adding that the physical part is destroyed with the death of the person, but the psychic somehow survives and can express itself in the form of memories of one or more past lives. He further states at the end of the preface of the book that he has the conviction that we have lived previously and that we will live again in the future.
Dr. Helen Wambach, a North American psychologist cited by Silva (4), used classic hypnosis to find some evidence to confirm memories of past lives. Her research had two stages, where, in the first, she had 800 subjects (28% women), and in the second, she had 300 subjects (55% of women). In the first group, it was found that in the past, the proportion between men and women declared under trance was 50.3% of men and 49.7% of women. In the second group, the proportion found in previous life, also under trance, was 50.9% in men and 49.1% in women. These results are what Dr. Wambach regards as “the most robust objective proof” that subjects actually regressed to past lives, since the division of individuals between the male and female sexes accompanied the biological fact of the human species, which presents Usually similar percentages for both.
Most recently, researcher Jim B. Tucker of the University of Virginia / USA has conducted serious research on reincarnation through the spontaneous memory of children following in the footsteps of Dr. Ian Stevenson. Some videos on Jim B. Tucker’s work can be found easily on http://www.youtube.com.
In addition to the aforementioned research, many other researchers have seriously studied the question of reincarnation through a variety of methods. Given the already vast literature on the subject, it is possible to affirm that there is enough evidence to understand that reincarnation is a natural phenomenon. However, I would rather end this article with the opinion of Goswami (5), a senior lecturer at the University of Oregon / USA, Ph.D. in Quantum Physics, answering the question: Are the ideas of reincarnation and survival to death scientific? And he replied: “decades ago, the answer would have been a resounding” no, “but today it is not quite like that. One of the main reasons is the existence of good data. I have referred to data on spontaneous retransmission memories. Many of these data, with some of their aspects already studied, deal with children who remember past lives. Many other data have been obtained in so-called past-life regressions: under hypnosis, trauma, drugs, or special techniques, people seem to recall incidents from other lives. And many of the memories brought to the surface were corroborated. In many cases, the possibility of fraud has been eliminated. ”
This article was written based on a chapter of the e-book “Fundamentals of Reincarnationist Psychotherapy and a Case Study,” which can be downloaded free here on this site.
Bibliographic sources consulted:
(1) Stevenson, I. 20 cases suggestive of reincarnation, São Paulo. Editora Difusora Cultural, 1971. 520p.
(2) Muller, K. E. Facts-based reincarnation, São Paulo. Edicel, 1978. 298 p.
(3) Banerjee, H. N. Past and future life. An impressive study on reincarnation, São Paulo. Nordic, undated. 119 p.
(4) Silva, D. B. T. Therapy of past lives: reincarnation and science. In: Psychotherapies and states of trance, p.187-216, São Paulo. Summus Editorial, 1985. 239 p.
(5) Goswami, A. The physics of the soul. The scientific explanation for reincarnation, immortality and experiences of near death, São Paulo. Editora Aleph, 2005. 316 p.
ARTICLE 8: ANIMISM AND MEDIUMSHIP
Written on December 08, 2009
1- GENERAL CONSIDERATIONS
Initially, I would like to comment on the title of this article “Animism and Mediumship”. I purposely put the term “animism” first, because without the psychic factor there is no mediumship. But to clarify, it is important to conceptualize both terms.
As for animism, using a classical definition, it is the “philosophical theory that considers the soul as the primary cause of all intellectual and vital events” (1), that is, it is the soul of the individual himself that originates the phenomena that Are materialized. “Soul” is a term derived from the Latin anǐma, which in turn refers to the principle that gives motion to what is alive, which is animate or what causes to move (http://en.wikipedia.org/wiki/Amma) / Wiki / Alma). On mediumship, in the Book of Mediums (2) it is stated that the word “medium” comes from Latin (medium), meaning “medium” or “intermediary”, ie medium is a person who can serve as an intermediary between the two planes of life , That is, between spirits and men. According to Gerardo M. Ney (3), mediumship is the mediums ‘or sensitives’ faculty of being “medium” to paranormal phenomena. According to L. Palhano Júnior (4), mediumship is the faculty that people (mediums) have, to a greater or lesser extent, to receive communications or to perceive the spirits or the Spiritual World.
Therefore, in broad outline, animism is the set of manifestations that come from the soul of the individual. In other words, they are the phenomena brought about by the person’s own psyche, without the participation of any other external entity or consciousness. So, for example, someone who is emotionally upset by strong stress may suddenly have a very aggressive reaction due to an outburst of a personality trait. That is, this was, at least in theory, an exclusive psychic action. Another example of animism is the case of one who writes something without the participation of any disincarnated or any external consciousness, using only the attributes of his psyche (“psyche” is the Greek word meaning soul. Org / wiki / Psyc% C3% AA). Thus, what this individual has written, comes from his own soul and, therefore, is a purely psychic process, at least in theory.
As for mediumship, a typical example of mediumistic activity is psychography, which occurs when the medium is used by another consciousness, which expresses its ideas through the hands of the sensitive, through writing. Citing also the example of psychophony, called by some of “incorporation”, in it the communicating entity uses the incarnate as an intermediary, to express his thoughts through speech.
Well, going back to what I said in the first paragraph, the term “animism” comes before the term “mediumship” in the title of this article, because in fact any mediumistic mechanism only occurs through the biopsychic apparatus of the medium. And this apparatus certainly includes the psyche of the medium, that is, an external communicating consciousness is manifested only through the sensory, in attuning itself to the soul of the medium, that is, through the psychic potentialities of the medium. Therefore, there is no mediumship without some degree of animism, even in so-called unconscious mediums (those who lose their lucidity during the mediumistic process).
On the other hand, I also question whether there is “pure animism”. Does anyone who writes something, even scientific works, materialize knowledge only through their mind? Who guarantees that a part of what the scientist wrote did not have at least an influence of some incorporeal being, by the intuitive way? How many writers, some scientists and others do not, reveal that their ideas came about through sudden inspirations, dreams, or seemingly random factors / events? For those who already have a minimum of developed sensitivity, it is not difficult to conclude that there is a very intense interrelation between the Material World and the so-called “Spiritual World”. Communication between different dimensions is constant, although often subtle. Therefore, I affirm that, just as there is no mediumship without animism, there is no animism without mediumship.
In this way, I go on to discuss how animism and mediumship blend, detailing some aspects of the interrelationship between the two. I do not intend here to do a very thorough study, but only to bring some clarification to those who have not been able to investigate the matter a bit more closely.
1.1- The influence of the medium’s consciousness
All that the medium (or sensitive) read, studied, lived within his family structure and, in addition, the cultural environment where he developed as a human being, influences his mediumistic activity. That is, whatever is in your conscious mind will permeate your mediumistic production. There is no way to separate what the medium is, what he produces, however profound his psychic ability. Of course, the greater the depth of a mediumistic trance, the less will be the influence of the conscious of the sensitive, for example, in what is transmitted by speech (psychophony) or in what it expresses through writing (psychography).
Let us now turn to examples of how the medium’s consciousness interacts with its mediumistic production. In the case of a psychographer, if he is a cultured person, there will be a tendency for the writings he makes, either with a cultured language, or at least something clear and concise, even if the communicating entity has not Good “schooling”. In another situation, where the medium has grown up in an environment of strong Christian culture, obviously the messages that arise through him will tend to express Christian content even in times when he is under the influence of a spiritual conscience not tied to Christianity. On the other hand, if the sensitive person has affection for some Eastern religion, and has read and / or studied the theme for many years, even if it channels a message of a Christian spiritual entity, it may give a more or more ” Less “oriental” to the message. I would remind you, however, that the intensity as the medium’s awareness interferes with mediumistic communication will depend on the depth of his sensitive ability. However, since it is understood that there is always some participation of the psyche of the medium (animism) in the phenomenon, it is clear that some influence of it, on the work, will occur.
1.2- The influence of the medium’s unconscious
Another source of influence by the psyche of the medium (animism), in some mediumistic task, is through the so-called “unconscious” of the individual. In the unconscious mind is all that has been repressed or forgotten by the person, with regard to facts, feelings and thoughts that he had in his current life. Memories of past lives, memories of the so-called “intermissive period” (time interval outside of matter, between different incarnations), and everything that the subject experienced outside the body during astral journeys are also unconscious. Known as “extraphysical experiences”. Thus, what is in the unconscious of a sensitive one, can undoubtedly merge with the transmitted mediumistic contents. A good example of this situation is what happens to a medium who receives imbalanced entities. This medium, supposing that in a previous life he died suffocated, by giving passivity to several types of disturbed entities, can, several times, have the sensation of suffocation to “incorporate” suffering beings, because from his unconscious arise the unpleasant perceptions by this type of death. That is, even if the spirit-lacking help which the medium receives, does not have a sense of suffocation, the sensitive presents this “symptom” animously. In this case, it would be important for the medium to deal with this traumatic issue of his past, for his own benefit, and also to avoid reproducing a totally unnecessary animism in the mediumistic situation. I will not dwell here on examples of how the medium’s unconscious can alter a mediumistic message, because the possibilities are many, and are not part of the scope of this article. However, it is relevant to point out that animism can be useful in the mediumistic process, if what comes from the unconscious of the sensitive is constructive. In this case, the psychic forces of the individual will join the contents issued by the communicating entity, in order to achieve a positive objective.
1.3- The attunement between medium and entity
In order to have a mediumistic work of quality, a good vibratory harmony between the sensitive and the communicating entity is fundamental. Of course, throughout the life of the medium, he goes through fluctuations in his emotional state, which interferes in a good harmony with the spiritual guides. That is, mood factors affect the connection with entities that wish to communicate.
Thus, the lack of a certain constancy of the sensitive may, over time, somewhat alter the content of the messages passed by the same entity. In the periods of more fragile connection with the mentor, the ideal is not to work in a mediocre way, but rather to rebalance.
However, this problem can be minimized if the medium has psychic content of quality, which can permeate his mediumistic work in a constructive way.
On the other hand, it is common for the sensitive to have spiritual connections with more than one entity, which have mediumistic transmission tasks. Thus, the fluctuations of the psychic-emotional state of the medium may be useful in some ways, since the latter, presenting periods with varied patterns, will provide an opportunity for the communication of entities with different vibrations (according to the greater affinity of the moment). In this context, it is important to emphasize that each spiritual instructor has its function and utility in the diversity of life.
It is also important to point out that the mediumistic development of someone goes through the question of their growth as a human being, in search of a greater balance. This occurs concomitantly to the increase of affinity by the entities, with whom it has pre-programmed psychic tasks. Therefore, the mediumistic development must occur along with the psychic evolution, both being questions that promote a good harmony with the communicating spirits.
Thus, a medium who studies sufficiently, who has no prejudices and who seeks constant self-knowledge, is probably not only a useful instrument for the entities, but also a good cooperator in mediumistic works.
2- THE MEDIUM-LITERARY WORK
Here, we arrive at a point of questioning on how to evaluate the psychic work of a sensitive. In the face of the various variables that interfere with one’s psychic-psychic abilities, how can one understand a certain mediumistic work? Next, we try to answer this question, which is not often raised by more critical readers. They are right to keep a sharp eye on the mediumistic literature, for having reached a higher degree of maturity, or because they are naturally more “distrustful”, require more elements to facilitate greater clarity on this human activity, which is not free from misunderstandings And mistakes.
2.1- How to read a mediumistic work
Basically, it can be affirmed that the reading of a book, whether mediumistic or not, should always be done under the sieve of reason. There would be no logic in accepting what is written simply because it was published. Therefore a “filtering” process is fundamental, so that the reader critically assimilates what may be useful to him in some way. Of course the “filter” that the reader will use is something totally personal, and what he will consider good for himself, for another will be a nullity. I used the term “filtering” because it provides a very appropriate picture for this question.
I believe that, although we do not recognize the importance of a specific work, when we make a careful evaluation, something is done. That is, it will not be easy to access the contents of a book and simply conclude that it is despicable by eliminating it altogether. So if we do a conscientious “filtering,” we’ll always get something of value.
2.2- The value of a mediumistic work
Something primordial in the evaluation of a mediumistic book is to understand that it is worth much more by its content, than by the one who signs it. There are mediumistic works in which the spiritual author prefers anonymity, but the content speaks for itself, evidently demonstrating its value.
On the other hand, from the standpoint of a Universalist Spiritualism, which we prefer, some characteristics of a good mediumistic work are: content that encourages people to expand horizons and consciences; Ideas that reduce prejudice; Thoughts that explain the counterproductive side of orthodoxies; And arguments that lead to new learning, avoiding attachments and inducing harmony. In this context, we understand that a mediumistic work may have a respectable value, whether with a small or large dose of animism. For this to happen, it is enough that animism is of good quality, and, of course, that the communicating spiritual entity is a harmonious consciousness.
2.3- The evolution of the mediumship of a medium
If we look closely at the evolution of a medium’s mediumistic work, we will note that over time the contents of the books, even if signed by the same spiritual author, may present modifications of style and content to a greater or lesser degree. In part one can credit to this, fluctuations of the psychic interference of the sensitive, in the period of its mediumistic production. Another relevant factor, inherent in the medium, is the enrichment he undergoes after performing studies of various types. This can influence his work positively as he acquires new knowledge, which helps him in a process of expanding consciousness. However, although less subject to change in the vibratory state, the spiritual author by himself may have been the cause of some change in the style and content of the works, perhaps attending to needs / objectives beyond our immediate comprehension (eg , May have the intention of reaching a differentiated public in the Terrain Plan). Of course, over time, both the medium and the communicating entity itself evolve, which is reflected in the quality of the books produced. In fact, it is important to note that, according to the passage of time, there is a tendency to improve the connection / tuning between the sensitive and his subtle working partner.
Therefore, if we look at the mediumistic production of someone, especially if there is more than one spiritual author involved, we will easily realize works of varied content. And why does this occur? Basically, because the audience of readers is also quite diverse. There are many needs for enlightenment and there are innumerable types of “spiritual hunger”.
This article also makes up a chapter of the e-book “Perceptions”, which can be downloaded for free here on this site: http://www.harmonianet.org/
(1) School Dictionary Silveira Bueno. Ediouro. São Paulo, 2001.
(2) The Book of Mediums. Allan Kardec. Brazilian Spiritist Federation. Rio de Janeiro, 1996.
(3) Parapsychology: terms and masters. Gerardo M. Ney. Bookstore Freitas Bastos. Rio de Janeiro, 1991.
(4) Mirabelli: an extraordinary medium. Lamartine Palhano Júnior. CELD Editions. Rio de Janeiro, 1994.
ARTICLE 9: DOGMATISMS
Written on February 16, 2011.
To talk about dogmatism, one must first understand the word dogma.
According to the definition of the dictionary (1), the term comes from the greek dictionary, and means: 1- “fundamental and indisputable point of a religious doctrine, and, by extension, of any doctrine or system”; And 2- in the Roman Catholic Church, is “a point of doctrine defined as the legitimate and necessary expression of his faith.”
From the definitions presented, let us observe what is in the dictionary (1) about dogmatism: 1 – “doctrine that affirms the existence of certain truths and that can be proved indisputable”; 2 – “unrestricted adherence to principles accepted as indisputable”; And 3 – “systematic attitude of affirmation or negation”.
With the panorama provided by the concepts above, we intend to discuss several aspects of dogmatism that permeate our society, demonstrating that a dogmatic stance is more harmful than beneficial.
Well, the title of this article is in the plural because there are several kinds of dogmatic thought / action. The first type we are going to address is religious dogmatism. For example, let us cite two dogmas of Catholicism: the Holy Trinity (a doctrine that professes God to be unique in three distinct persons – the Father, the Son and the Holy Spirit); And the Resurrection of Jesus (after his death, resurrected on the third day). However, the dogmatic stance is not fundamentally only in the Catholic environment. Other religious groupings have as strong characteristic the dogmatismo. And this, for centuries, has led to ideological disputes, which have often culminated in conflicts and even wars. At the time of the Crusades, around nine million people died in disputes between Christians and Muslims. In 1572, in the so-called “Saint Bartholomew’s Night”, about 70,000 Protestants, or suspected of being
Protestants, were killed by Catholics. Before the rise of the Nazis to power there were 503,000 Jews in Germany, and after World War II in 1950 there were only 15,000 (2)
Therefore, if we consider this small sample of historical facts, it is easy to understand why dogmatism in the religious field is so negative, although religion is often strongly related to political / “power” issues and is commonly used as a pretext for conflict . Nowadays, dogmatic stances remain largely in the groupings of the faith, of various origins, but not always in an ostentatious way.
Now let’s look at what occurs in the theoretically “opposite field” of religion: the world of the so-called “skeptics.” Recourse to an encyclopaedic dictionary (3), skeptic is “he that believeth not, who doubtest all; Unbeliever; suspicious; Partisan of skepticism; It is said of certain philosophers whose dogma was to doubt everything. ” These definitions are very interesting, especially the last, which reinforces our understanding that a typical skeptic is a dogmatic person. That is, we have a skeptical dogmatism. That’s it! An orthodox religious, as well as a true skeptic, are both in favor of dogmatism. What sets them apart is the direction of dogmatism practiced: one believes in religious dogmas, and the other believes in the dogma of systematic doubting. Both are far from the legitimate scientific spirit, which creates hypotheses and tests them through controlled, plausible experiments of repetition, in order to obtain useful and passionless conclusions.
So we come to the question of the scientific milieu. But, its is not free of dogmas and tendentious postures, which translate into scientific dogmatism. And there are many examples of this that are even historical. Let us recall Thomas Alva Edison who, at the end of the nineteenth century, invented the electric lamp. In his time, many scientists understood that electric light was an absurd idea. Edison also created the phonograph. And this apparatus bothered the dogmatic certainty of a doctor of the Academy of Sciences of France, who, when watching the physicist Du Moncel present Edison’s phonograph, cried: “- miserable! We will not be deceived by a ventriloquist! “Today’s revered Louis Pasteur, in his time, was detested by his colleagues in the
French Academy of Medicine, when he defended the hypothesis that microbes, invisible to the naked eye, were the true promoters of infections. The same Pasteur, when he attributed the fermentation to microorganisms, caused the following reaction of the renowned chemist Justus von Liebig: “- that is to say that the torrent of the Rhine is caused by the wheels of the mills.”
When the first steam trains were in development, there was a strong concern of the men of science of the time, that the speed of 50 km / h would suffocate the passengers. As for Santos Dumont, many of his contemporaries thought it impossible, that a vehicle heavier than air should fly. In this particular case, it is quite interesting that dogmatism prevented some of these scientists from remembering that birds are heavier than air, but simply fly! And with the flight of 14a, the scientific dogma that the “heavier-than-air” would not leave the ground, fell to the ground! Nowadays, although some people believe that the scientific milieu is already less dogmatic, we have blatant cases of dogmatic skepticism. To quote one, without going into the merits of screen research, let’s look at Joachim Krueger, from Brown University, to the British magazine New Scientist, about Daryl Bem’s eight-year work on the human capacity to predict Future (4): “- my personal opinion is that this is ridiculous and can not be true. Checking the methodology and planning of the experiment is the first line of attack. But frankly, I could not find any problems. Everything seems to be in the most perfect order. “Daryl Well’s work was published by the Journal of Personality and Social Psychology.
As I understand this article is already a bit long, I intend to give you a close from this point. Thus, I point out that dogmatisms are of many types. Although I have emphasized religious, cynticist, and scientific dogmatism more closely, it is evident that dogmatic posture is a deeply human trait. Some have it to a greater degree and others to a more moderate level. In fact, dogmatism is a result of attachment to preexisting teachings, habits, cultures and other aspects. This is reflected in politics, in education, in the media, in short, in people’s daily lives. Rare individuals have sufficient mental flexibility for what is different or innovative. We, in general, cling to ideas and ways of living, because what is already known is more comfortable. We just rehearsed the first steps of acceptance for a “life of change.” And when we exercise a bit the dynamism in the way we see things, or to see other faces of the so-called “reality” or “truth”, then we return to the old dogmatism. I do not mean that we should change systematically, for this would be to move from one end to the other: from the rigidity of dogma to the volatility of constant mutation!
Understanding that extremes are unhealthy, it is easy to assume that one must expand consciousness by assuming a more flexible mind at a self-sustaining and harmonious level and rhythm. I believe that, in this way, we all have to win, avoiding the mistakes of the past. However, how to be flexible on a healthy and balanced level? Well, this level is something individual, but the more you postpone a work of self-knowledge, an unequivocal source of consciential expansion, the more stagnant one remains, that is, dogmatism tends to continue …
(1) New Aurelio Dictionary of the Portuguese Language, Editora Nova Fronteira, 2nd edition (12th reprint), by Aurélio Buarque de Holanda Ferreira, 1986, 1838 p. (2) “Jews feel the air of change in Germany”. Subject of Jennifer Abramsohn, Deutsche Welle, http://www.dw-world.de. Available at: http://www.dwworld.de/popups/popup_printcontent/0,,1455986,00.html.
Accessed on 02/02/2011. (3) Small Encyclopedic Dictionary Koogan Larousse. Publisher Larousse do Brasil, 1980, 635 p. (4) “Humans are able to predict the future,” says research. Matter of the Diário da Saúde Newspaper, from the website http://www.diariodasaude.com.br/. Available at: http://www.diariodasaude.com.br/news.php?article=humanos-capazes-prever-futuro. Accessed on 03/02/2011.
ARTICLE 10: CATASTROPHIC PROPHECIES: BRIEF HISTORICAL AND MAIN CAUSES
Written on April 6, 2011.
To discuss this topic, it is important initially to present two fundamental definitions:
The first explains what prophecy is (1): from the Greek prophecy, by the Latin prophetia; Prediction of the future made by a prophet; Oracle, foreshadowing, omen. The second clarifies what is premonition (1): from the Latin praemonitione; Feeling or early warning of what will happen; feeling. Both words, prophecy and premonition, are related to the focus of this article, which will not investigate the mechanisms by which the phenomenon occurs. Understanding that prophecies / premonitions occur, with a greater or lesser degree of precision, we will mainly discuss cultural and psychological aspects related to the theme, in order to alert about the catastrophism / pessimism of certain predictions, which, not infrequently, originate in the psyche itself The individual who makes predictions, or those who interpret them. We are not doubting the phenomenon, which exists and has been studied by many people with sound training, but rather, we have faced the distortions that involve the subject.
The question of prophesying is ancient. We can easily recall the Old Testament Bible, full of notes about the future, within Judaism. However, if there is news of the phenomenon among older people, it can occur, with good probability, from primitive cultures. But, returning to the Jewish prophetic tradition, it is not difficult to see that it flows until the Apocalypse of John, early in Christianity. Analyzing the cultural context of Judaism, from the earliest times, it has been verified that they have experienced much the struggle for survival, wars for various reasons, persecution and slavery. In this way, the use of their psychic abilities, for a vision of the future, is of course permeated by anxieties and anxieties. Thus, both the premonitory contents themselves and the interpretations given to the predictions present themselves with strong traces of pain and tragedy. And this general scenario passed into nascent Christianity, for Christians also lived for a long time in situations of oppression and strife.
In this sense the Apocalypse is a milestone, which unites the past of Judaism with the world of Christianity. And today, we can say that Western civilization, in general, is the “heir” of the Apocalypse.
We are descendants of “end of the world” thoughts, beliefs in sudden as well as violent changes, and desires of “punishing the Bad” and “rewarding the virtuous.” Thus, from the earliest times of Christianity, it is possible to have access to prophecies and interpretations with tragic content. Here are some examples. Around 90 AD, St. Clement predicted that the end of the world was imminent (2). Bishop Hilary of Potiers declared that in 365 CE the world would end (2). Just before AD 1000, part of Christendom was prepared for the end of the world through various penances (3). At the same time, many stopped working; No work was begun; And the richest tried to enjoy life to the fullest, for in a short time everything would cease to exist (4). So, some said that everything that was predicted should occur from the death of Jesus, and therefore that it should be waited until AD 1033, but nothing happening on this new date. Shortly afterwards, Joachim of Fiore, abbot and Italian mystic philosopher, foresaw the end of the world for 1260 AD (5,6). In the 14th century, the bubonic plague, also called the “Black Death”, decimated about 1/3 of the European population. He caused such an intense disorder that many believed that it was the end of the world, proclaimed by countless preachers of that difficult period (7). Already Michel de Nostredame, the “Nostradamus”, was famous for his premonitory skills recorded in the sixteenth century. Not long ago, at the end of the twentieth century, many scholars conceived radical interpretations for their Centuries (poetic work of prophetic character), marking various misfortunes about the present civilization. Again, expectations of radical and abrupt changes on the face of the planet have been thwarted. Why?
Well, the frustration of tragic prophecies has several motivations, which, on some occasions, are correlated with each other. Imagine, at first, how one feels about having visions in sequence, not infrequently from a very distant time in the future. Thus, images of machines with advanced technology and incomprehensible, will already leave you stunned. And much more will remain, if the scenes are of conflicts and wars. Therefore, by glimpsing painful events of the future, you can easily interpret it as the “end of the world.” However, the paranormal may be seeing scenes with the spacing of many years between themselves, and still in different countries. That is, it is not the “end of time”. On the other hand, we understand that the future is a kind of network of possibilities. Not everything that is glimpsed will indeed happen! In addition to what was mentioned in this paragraph, we recall the cultural and psychological context where the seer is inserted. If the culture where it has developed, favoring the understanding that the solution to problems is always through force, it is likely that he will interpret what he has seen or perceived, with stronger tones of violence. And in the case of Western civilization, the “heir” of the Apocalypse, there is already an unconscious expectation for an “end of the world.” Hence, it is not difficult to understand why people with varying degrees of paranormality almost always produce somewhat tragic predictions.
And even those who are only attached to the interpretation of predictions, also fall into this commonplace.
The population in general, considering a significant part, believes in a future that is painful for humanity, for the same cultural and psychological causes. In fact, we said a little more the psychic reasons for this position. One of them is the maladaptation to the present reality, with all the stresses and frustrations, that end up facilitating a mental attitude of escape, wishing itself an abrupt transformation in planetary scale, that obviously is not exempt of suffering. Another aspect occurs with individuals who live closer to the line of misery, living in economic subjugation and with very little decision-making power. These will naturally prefer a rapid change in the status quo, through “apocalyptic events,” consisting of this feeling they carry, in a mechanism of compensation for their daily pains. And in the wake of this whole process, we can not forget the “smart guys” who write and talk about bombastic predictions, profiting from popular credulity …
In this point of the article, we can not fail to mention the prophecies after the year 2000. The great highlight is on the Mayan calendar and on the year 2012, which will not be reproduced here. This and other predictions / interpretations eventually distort scientific facts, shaping them (often roughly) to conclude that major catastrophes on a planetary scale will occur soon. This situation is gaining momentum through the current climate disruptions, which are the promoters of many dead and homeless events in various parts of the world. But if we look closely at the history of natural disasters, then it will not be difficult to understand that the planet has always had its climatic and geological convulsions (8):
– In 1556, there was an earthquake in China (Shensi), killing about 800 thousand people.
– In 1730, in Japan (Hokkaido), an earthquake caused around 140 thousand deaths.
– In 1737, in India (Calcutta), an earthquake extirpated near 300 thousand lives.
– A tsunami in 1775 prompted the disincarnation of about 60,000 people.
– In 1780, two natural events were catastrophic: in Iran, an earthquake claimed around 200,000 lives, while in the Caribbean a hurricane took 22,000 people to death.
– In 1815, in Indonesia (Sunbawa), the Tambora volcano caused 90 thousand deaths.
– A cyclone in 1864 in India took the lives of 70,000 people.
– In 1876, in Bangladesh, a cyclone killed 200,000 people.
– The drought of the triennium 1876-78 in China has led to the death of about nine million human beings.
– In 1881, a typhoon killed nearly 300,000 individuals in China.
– In 1887, floods of the Yantzé River (China) eliminated about one million people.
So transformations on the face of the planet were common in the past, are almost common today, and will likely continue to be normal events in the future, either in 2012 or later this year. The big difference between now and then is that in the past there was no such efficient and complex communications system. Through satellite TV, broadband Internet, and mobile telephony, we communicate instantly with any part of the world. Thus, a negative sequence of climatic events, with dead and wounded, besides the wars and attacks, quickly is known by all. So it gets the impression that the planet is more disturbed than ever, and use it as “apocalyptic fuel”. However, the brief history of natural disasters presented, whose original list is much longer (8) (omitted several facts to avoid being very extensive here, but worth checking at the address indicated at the end of this article), attests that the Planet is constantly changing.
In closing, we understand that waiting for a better world through only external transformations is illusory. We understand that the so-called “separation of wheat from chaff” through mass disincarnations, added to other theories / speculations is not the most important.
It is fundamental to develop one’s spirituality through self-knowledge and daily living with others. Only after we have achieved, as a collective we are, a minimal degree of “loving our neighbor as ourselves,” is that we will have a better world. Let us do our part now, and then a future harmonic will come faster.
(1) New Aurelio Dictionary of the Portuguese Language, Editora Nova Fronteira, 2nd edition (12th reprint), by Aurélio Buarque de Holanda Ferreira, 1986, 1838 p.
(2) Launch of the book “The End of Time” by Sylvia Browne, Ed. Available at: http://www.communicabrasil.com.br/texto.php?cod=526. Accessed on 31/01/2011.
(3) Article “Eclipse, hysteria and millenarianism”, by Fernando Fernandes. Available at: http://www.constelar.com.br/revista/edicao14/histeria.htm. Accessed on: 01/02/2011.
(4) Article “Thousand will pass, but 2000 will not arrive …”, editorial of the O Consolador magazine. Available at: http://www.oconsolador.com.br/ano3/140/editorial.html. Accessed on 01/02/2011.
(5) “Brief Chronology 1170-1274”. Available at: http://salterrae.org/breve cronologia-1170- 1274. Accessed on 02/02/2011.
(6) “Joachim of Fiore”. Available at: http://en.wikipedia.org/wiki/Joaquim_de_Fiore. Accessed on 03/02/2011.
(7) “What was the so-called black plague?” Available at: http://www.klickeducacao.com.br/conteudo/pagina/0,6313,POR-1368-00.htm. Accessed on 03/02/2011. 47
(8) “Natural Disasters”, special online of Veja Magazine. Available at: http://veja.abril.com.br/especiais_online/desastres_naturais/. Accessed on 04/02/2011
ARTICLE 11: PRINCIPLES FOR UNIVERSAL SPIRITUALISM
Written on April 28, 2011.
Initially, we will try to define what is “Universalist Spiritualism”, albeit in a generic way. According to the Encyclopaedia Britannica (1), the meaning of “spiritualism” is associated with the idea of acceptance of the notion of the infinite, of the immortality of the soul, of the immateriality of the intellect and will, among other nuances that transcend the limits of materialist interpretation Vulgar As for the word “universalist”, it comes from “universal,” and can be defined as that which applies to wholeness, which is valid at any time or place (2). Thus, in a simplistic way, we could say that Universalist Spiritualism is a modality that seeks to include all the spiritualisms built up over time on this planet, adding what is adjustable from the diverse cultures / wisdoms in the search for the Divine or the Everything.
However, this definition presented obviously needs to be further developed and detailed, so that the universalist spiritualistic path to self-realization / harmony is better understood and exercised. This is what we intend to do through this article. Before we enter into the principles we propose in the title of this text, it is important to point out that we believe that, through a more universalist spiritualism, the millennial strife around religions / philosophies can be avoided / mitigated, allowing for a more fraternal and constructive journey , Because we understand that every creation of the incarnated human mind will never be exactly like the Whole. A well-developed and pluralist Universalist Spiritualism in its conception, while also a pale reflection of the Whole, will at least allow some more brilliant reflections than our humanity has achieved over the centuries. Indeed, for a long time a more universal vision of Spirituality has been rehearsed, among the existing earthly orthodoxies. This is the case of the various Sufis currents, which present themselves with more or less intense traits of universalism, according to the contexts of time and place. According to a good source (3), the characteristic Sufi signature is found in a widely dispersed literature since at least the second millennium BC. An expressive representative of Sufism, not so distant in time, Ibn El-Arabi (1165-1240), a “Spanish Arab” from Murcia, demonstrates his universalist vision by saying:
I follow the religion of Love. Now, sometimes they call me Shepherd of gazelles, sometimes a Christian monk, sometimes a Persian scholar. My beloved are three. Three, and yet only one; Many things, which seem three, are but one. Do not give it any name, as if you were trying to limit someone in whose sight all limitation is confused.
Nowadays, there are several groups favoring a universalist spiritualist path. We have been included in this movement, which has gained momentum in recent years, and so here we are to contribute to what we consider to be important principles for a strong foundation of a Universalist Spiritualism.
1- THE TRUTH HAS INFINITE FACES
This Principle is fundamental to the understanding of a Universalist Spiritualism.
Understanding that God or the Whole Creator is an infinite reality, which includes everything, how can a human being or established religion affirm with absolute certainty that it holds all Wisdom and Truth? How can that which is temporal and finite, say that it knows and assimilates the Infinite? Therefore, one who considers himself to be a universalist spiritualist does not have or present absolute truths. A true universalist knows that many are the questions, probably in far greater numbers than the number of foundations of his knowledge.
The Principle of Humility comes naturally from the former. The one who assimilated
Fact that “Truth has infinite faces,” becomes, consequently, more humble. Therefore, those who claim to be universalist spiritualists, but who in day-to-day use irony, contempt and arrogance, have not yet understood what Universalist Spiritualism is.
3- DOING NEXT WHAT I WOULD LIKE TO RECEIVE
This Principle correlates closely with the two preceding ones, and is equally fundamental in a universalistic spiritualist walk. In fact, it is a basic question for the good human conviviality, in any circumstance. Thus, if one qualifies or believes to be a universalist, but often hurts this “rule of thumb”, whether in his private or public life, he only serves to dissuade the propagation of a Universalist Spiritualism.
4- SELF REALIZATION / HARMONY
To realize oneself as a human being / spiritual consciousness is something inherent in any person, whether the person perceives it or not. And as one goes about self-actualizing in life, of course she is also acquiring harmony in this process. The Principle of Self-Realization / Harmony is particularly important in the context of Universalist Spiritualism, where it gains broader aspects than in more specific ways of life. And the more conscious the universalist, of her life’s purposes, the greater the chances of developing well and finding fulfillment.
5- THE CONTENT IS MORE IMPORTANT THAN THE FORM
The true universalist is able to note, with some ease, what lies behind the outer cults of the various religions, perceiving the “core,” that is, the main values / meanings that are hidden by the rituals. And it is this “core” or “essence” that the universalist considers really relevant. In other words, he understands that “content is more important than form.”
This Principle comes as a consequence of the former. By seeing that each religious grouping brings an essence, which is part of the Whole, the universalist becomes tolerant. And the deeper you go and exercise, you will tend to acquire more Tolerance. Therefore, one who considers himself to be a universalist spiritualist, but who often points to “ignorance of others” or lives by believing in his own “greater wisdom”, must be reassessed urgently, for he acts similarly to those who are openly dogmatic / orthodox.
The Principle of Flexibility is developed from Tolerance and concomitantly with it. Thus, the universalist feels and thinks in a more flexible way about everything that surrounds him, starting to act with malleability in the adverse circumstances and challenges of life. The new does not frighten him, being seen as an opportunity for some learning. Acting in this way, growth does not cease …
8- PREDOMINANCE OF MONISMO
Generally, monism is called to the philosophical theories that defend the unity of the reality as a whole (in metaphysics) (4). The universalist spiritualist privileges a more “monistic” view, although he does not deny and understand that dualism is fundamental to the development of the spirit, especially as incarnate. Therefore, despite understanding that the dualistic ideas of good X evil, error X hit, light X darkness etc. Are relevant at the beginning of the spiritual journey, as it achieves a consciential expansion, it ends by noting that monism prevails: good and evil are relative; We all have a Divine Essence; We all have impulses of self-realization; We all need to love and be loved; We all manifest aspects of Universal Intelligence;
9- SPIRITUALITY IS EXPERIENCING
To have a more realistic perception of a Universalist Spiritualism, it is necessary to experience some religious currents / philosophies of life. That is, not enough theoretical knowledge, but rather, have engaged and participated in different groupings, for the time needed to assimilate concepts and practical experiences.
The “Know thyself” is a fundamental Principle for the universalist spiritualist. It is only through a good degree of understanding, as to one’s own feelings and principal psychological mechanisms, that the universalist will be able to put into practice several of the Principles mentioned earlier.
Well, this article can be thorough. Obviously, I do not consider myself to be the “Keeper of the Truth,” and so it is evident that these Principles can be improved / supplemented and even added to other Principles. I understand that Universalist Spiritualism is a collective construction and will undergo constant refinement as consciousness grows. In addition, it is important to note that it will be inevitable that the profiles of universalist spiritualists will vary according to the experience / experience of each one, which is natural, healthy and consistent with the Principles for a Universalist Spiritualism. In other words, from the particular synthesis that each one can make, on the existing religions / philosophies of life, there will be a practically “single” universalist. What may promote a kind of identity among the universalists is the very experience of the Principles here proposed / developed, or perhaps, of the Principles that will eventually characterize an effective and conscious “Universalist Spiritualist Movement.” I, for my part, am exercising the proposed Principles by confessing to myself a mere apprentice. I hope that others will join in this journey, making us further from religious and philosophical orthodoxies, contributing to a freer and more supportive world. In time, I conclude by pointing out that this proposal in favor of a Universalist Spiritualism does not foresee, nor does it intend to, an end of the established religions, but rather aspires to a more peaceful and productive coexistence, since, after all, we all have a Divine Essence .
Bibliographic sources consulted:
(1) Encyclopaedia Britannica. Available at: http://www.britannica.com/. Accessed on 04/19/2011.
(2) Basic Dictionary of Philosophy. Hilton Japiassu and Danilo Marcondes. Rio de Janeiro: Zahar, 2008, 5th edition.
(3) The Sufis. Idries Shah. São Paulo: Cultrix, 1993, 9th edition.
(4) Monism. Available at: http://en.wikipedia.org/wiki/Monismo. Accessed on 04/27/2011.
ARTICLE 12: SPIRITUALITY AND RELIGION
Written on May 30, 2011.
Some time ago, it was common to meet people who proudly said they had a religion. Such people generally acted to oppose those of other denominations, or to confront skeptical individuals, or to criticize those who did not follow any particular religious tradition. This kind of confrontation, in my perception, although it has reduced somewhat, still persists on a large scale. This attitude, which borders on sectarianism, does not have much reason to be, if we consider that it is better to have spirituality than to have a religion. In this way, I proposed to write the present article, with the intention of contributing to differentiate the “having spirituality” from what is exclusively “having a religion”.
In this beginning, it is relevant to bring some definitions that help to delineate the issue.
The term “spirituality” means “quality or spiritual character” (1). Already the term “spiritual” (from the Latin spirituale) is defined as “relative or pertaining to the spirit (as opposed to matter): spiritual life” (1). In relation to religion (from the Latin religione), we present three definitions: (a) “belief in the existence of a supernatural force or forces, considered as creator (s) of the universe, and as such must be worshiped (S) and obeyed “(1); (B) “the manifestation of such a belief by means of proper doctrine and ritual, which generally involves ethical precepts” (1); And (c) “worship given to divinity” (2)
DEVELOPMENT OF THE SUBJECT
After setting the definitions, one can understand that having spirituality presents a great amplitude, whereas having a religion is somewhat restricted, because it obeys rituals / cults that, obviously, are closely linked to historical / cultural context. But let’s not stop here! Let’s elaborate further on the following points.
1 – Religion, if dogmatized (which is relatively common), induces the accommodation of the individual, or even his paralysis as a thinking being. On the other hand, those who seek spirituality elaborate questions and seek answers, which induce growth as a human being and the expansion of their own consciousness.
2 – In an established religion, there is almost always a strong hierarchy and, with this, the priests and the like. In order to defend specific concepts and rites, the frequent followers are often able to participate, who often cease to think and listen to the so-called “inner voice”. Those who seek spirituality, in addition to using their reasoning in a regular way, develop their intuition, and have greater chances of growth and self-realization. Whoever wants to have spirituality does not exactly have an intermediary (priest and the like) between himself and the Deity (or the Whole), but he sees the most experienced of the spiritual path as points of reference.
3 – Religions, especially those with a strong dualistic view (good X evil, heaven X hell, etc.) prioritize more a speech of punishment than education. Those who wish to have spirituality develop a better sense of “learning from mistakes” and self-knowledge. Thus, the more strict religious deals with feelings of fear and guilt / remorse, while those who spiritualize themselves “look inside and see what needs to be improved.”
4. Religions (the most dualistic) tend to provide more restricted and anthropomorphic concepts of God, and of his aspects / attributes. Whoever aspires to have spirituality ends up understanding that it is not possible to limit the Cosmic Intelligence.
Generally, religions are human institutions, which point out spiritual paths. Already spirituality is something that, of course, goes to transcend the human condition. Thus, religion often causes divisions, while those who seek spirituality study, understand and transcend divisions, to make their synthesis.
6 – Most religions, more or less intense, aims to be sought and adopted by the people / nations, in a standardized way. Against the background of this reality, having spirituality is a particular attribute that needs to be sought / developed by each individual, with the specific nuances of one’s own soul.
7 – Most religions see the Truth in their teachings and books, while those who aspire to have spirituality gradually see the Truth behind all teachings, all religious books and in nature itself in manifestation.
8 Religion often needs faith for its maintenance and continuity. Already to have spirituality, capacities of rational analysis and intuitive synthesis are necessary, and, from what is plausible, faith emerges as a consequence. The faith of the religious has as a common prerequisite to be fixed / immutable, while the faith of those who have spirituality is relative to the context of knowledge, and therefore evolves over time.
9 – The religious, in a narrower sense, has his mind in a past of glories and revelations, projecting into a future of beatitudes and rewards. He who aspires to have spirituality and develops it, has his mind in the here and now. Live the present, and thereby avoid imprisonment of the past and anxiety for the future. Thus, it tends to harmony.
10- Whoever strictly and profoundly follows a religion, believes that it possesses the Absolute Truth. Those who long for spirituality understand that the Truth has infinite faces.
Concluding this article, it is important that some aspects are addressed. The text does not intend, in any way, to combat any religion in its fundamental principles. Religious freedom and expression are paramount to human evolution.
We also understand that the matrix for the development of spirituality in the human being is composed of traditional religions and their variants. We only emphasize that it is relevant to go beyond rites and dogmas, for we understand that content is more important than form. Thus, we point out that one who follows the precepts of an established religion may also be in parallel, satisfactorily developing his spirituality. That is, one does not have to abandon one’s religion, in order to have spirituality. What is needed is to develop a deeper look and learn to listen to the inner voice. The Divine is manifested everywhere and through all beings.
Bibliographic sources consulted:
(1) New Dictionary of the Portuguese Language. A hard tackle from Aurélio Buarque to Holanda Ferreira. Rio de Janeiro: Editora Nova Fronteira, 1986, 2nd edition. 58
(2) Small Encyclopedic Dictionary Koogan Larousse. Rio de Janeiro: Editora Larousse do Brasil Ltda., 1980.
ARTICLE 13: PROFILE OF THE UNIVERSALIST SPIRITUALIST
Written on August 12, 2011.
This article is not a text that aims to dictate norms of conduct, for those who wish to become a universalist spiritualist, nor to institute a rigid standard for such. The purpose of these presentations / reflections is to bring points of reference to those who are trying to understand what Universalist Spiritualism is, and also to those who aspire to live life within a broader conception. In this way, the following are relevant existentialist issues, commented according to a universalist vision. The whole set of these questions ends up outlining the profile of a universalist spiritualist, even though we recognize that there will almost always be significant diversity among those who try to assimilate / experience the Cosmic Intelligence / the All.
The universalist spiritualist is not so dualistic in the matter of error / correctness. But within the context in which he lives, when he realizes that he “missed” / failed, he does not stir up remorse. He then seeks to understand his disability, and walks in the direction of the “correctness”, within the circumstances lived.
Victory and defeat are also relative aspects to the universalist spiritualist, who, in fact, feels victorious especially when he has overcome himself. It does not boast to the four corners of the world its victory, but it congratulates itself and it uses its intimate feeling of satisfaction to advance more.
The universalist is an idealist by nature, since he believes in a more tolerant and ecumenical coexistence between the different religious aspects / visions of life. However, although he is an idealist, he is not alienated from the sociocultural context in which he lives. Thus, idealism is an essential fuel for the well-being of the universalist, who uses it to become a better individual, and, consequently, to contribute to a more harmonious society.
Loneliness is not a problem for the universalist spiritualist, because he sees in it an opportunity to “look inside,” to know and to exercise coexistence with himself. Although he does not deliberately seek to be alone constantly, he appreciates the moments when solitude occurs. Moreover, the universalist knows that loneliness is an illusion, because all beings are interconnected.
5- SPIRITUAL EVOLUTION
For the spiritualist universalist, spiritual evolution is to reach deeper levels of self-realization and harmony. That is, to evolve spiritually is much more an internal process of consciousness and transformation, than any scheme of “divine reward” for acts of discipline connected to religious precepts and external rituals.
The universalist spiritualist is more content-oriented than form-oriented. Thus, it does not cling to a particular religion, seeking to assimilate what is positive in any one, and leaving aside the external rites. However, he can assiduously participate in a particular religion, because he can see / feel the spirituality linked to it, beyond external appearances and human norms.
The universalist, even by the name that entitles him, will not have nationalism as a priority in his life. He can and should love his nation, as collective that is of evolving consciousness, situated in the same space, time and context. However, the universalist spiritualist sees any human being, whether of near or distant culture, as a spiritual brother also in search of self-realization.
8- MATERIAL WORK
Material work, from a more universal perspective, gains a strong breadth. So, for the universalist spiritualist, the work does not separate from his spiritual living. Work is not only their livelihood, but also a chance to self-actualize and contribute to the whole community.
The universalist understands that his earthly family is made up of the consciences that, for various reasons, the Cosmos put them in close contact with himself. So there is something important to learn from them and / or to convey to them, at least in a good portion of earthly life.
However, the universalist spiritualist does not lose sight of the fact that all beings belong to one and the same family.
Death is only a transformation. The body perishes, but the spirit / consciousness remains. This is what the universalist spiritualist feels and experiences, who, at the time of the disincarnation of someone close to him, understands the evolutionary necessity of being in other dimensions of life.
The spread of universalism is not a priority for the universalist spiritualist, for he understands that a broader view of life depends on individual maturity. Therefore, little value will have a systematic propaganda of universalism. So one can conclude that the conscious universalist will do much more to spread ideas than proselytism practiced in different religions.
The maintenance of health, at all levels, is very important for the universalist spiritualist. He knows that his dense body is the vehicle for the manifestation of his consciousness on Earth, where there are rich learning to be done while the physical experience lasts. Thus, it is not difficult to perceive that extremist practices such as prolonged fasts, self-flagellation, use of hallucinogens, among others, do not appear in the daily life of the universalist.
13- THE TRUTH
The universalist spiritualist understands that the Truth is multifaceted. Depending on the angle under which you look at a question, you will see a truth there. Then, from another angle, it will be possible to see another truth. That is, each of us, while being finite, incarnate and limited, will always have a partial truth. The Great Truth, which encompasses everything, belongs to Universal Intelligence, or to the Whole, or to God.
The conception of the Divine for the universalist spiritualist presents diversity, and, not infrequently, without well defined contours. This is because a good and comprehensive definition for God is something quite difficult, since what is finite (the human being) can not assimilate the infinite. Perhaps one aspect common to most universalists is that the idea of God is much less anthropomorphized than in most traditional religions. Thus, the universalist does not construct a conception of God in the image and likeness of the human being himself. God transcends human characteristics, encompassing both personal and impersonal aspects. There are more extreme cases of universalists who believe in the inexistence of an individualized, centralizing intelligence-God. Thus, it is easy to see that the diversity of conceptions is great.
Therefore, the denominations of the Divine, among universalist spiritualists, are quite extensive, and we leave here some examples: the Unknowable, the All, the Infinite, the Cosmic Intelligence, the Supreme Intelligence, the Supreme Force, the Unspeakable, the Universal Harmony, the Universe, the Great Spirit, God …
Considering two main strands, the study of the outer world and the inner world, both are relevant to the universalist. While the traditional religious does not always focus on the interior, the universalist spiritualist attaches great importance to “know thyself.” And for this, the universalist usually seeks access to practices and / or therapies that promote self-knowledge.
16- SEXUAL RELATIONSHIP
The universalist understands sexual intercourse as one of the innumerable forms of manifestation of Love. Thus, he does not see sex as an end in itself, but rather one of the energies that complements life. In other words, it is another component that contributes to self-realization and harmony.
17- POWER SUPPLY
It is necessary to feed oneself with balance so as to live the material experience well, not the other way around, “living to eat.” This is a universalist spiritualist view, which does not abdicate pleasure when making a meal, but also prioritizes good nutrition. In this context, strong and stable health will be possible in order to take advantage of learning opportunities in material life.
External beauty can be attractive and inspiring, but it is relative and temporary. So from this point of view the universalist spiritualist understands that harmony in living is better than the systematic cultivation of outward appearance. The universalist, therefore, cares in moderation, avoiding unnecessary neglect, and caring more about his inner states.
The difficulties that arise in life, for those who evaluate the facts in a more universalistic way, are opportunities to develop new qualities, in search of solutions. That is, the universalist spiritualist does not interpret difficulties as obstacles to being simply destroyed.
Love has a personal and a transpersonal dimension in the universalistic view. Personal love experiences itself in varied aspects, as in the relationships husband / wife, father / son, grandmother / grandson, among others. Transpersonal love, however, goes beyond the restricted human condition, being something more universal in itself, allowing for some examples such as the love of someone for nature, for the humanity of this planet, for the Cosmic Consciousness, etc. The universalist spiritualist seeks to develop both dimensions of Love.
In the universalist spiritualist understanding, the question of justice comes under two basic aspects: the human and the universal. The human is fallible and acts more in the personal field. The universal does not fail, it transcends what is human / personal and pervades everything. Universal Justice is the attribute of the Cosmic Consciousness that maintains order in the manifested worlds. Thus, however much events occur that seem “absurd” or “unjust” or “chaotic” on our planet, these are understood as necessary by the universalist, for he knows that Universal Justice always occurs. The Laws of Life simply work, whether we understand it incarnate or not, and manifest it together with Love in its greatest dimension.
Harmony is a concept that means the wisdom reached by a being, who knows how to balance the attributes of Love and Justice in his thoughts, feelings and actions. Harmony is the goal to be achieved by both the universalistic spiritualist and by any individual, whether he knows it or not, in his current evolutionary stage. Harmony is the “climate” of the Cosmos, although we may not notice it in much of our earthly existence. As we expand consciousness itself, in a slow and gradual process, we are entering a more harmonious range. It is a matter of time and development …
ARTICLE 14: ORIGINS OF A UNIVERSAL SPIRITUALISM
Written on August 30, 2011.
Although we believe that in this day and age the period of Universalist Spiritualism is gaining more significance on our small planet, universalist thought / feeling has already manifested itself to us in the past. Of course, reflections and practices emerged in a more isolated way, considering the geographic space, the time factor and the human context. Therefore, it must be considered that these universalist manifestations had a greater or lesser intensity, according to the culture of each time and place, ceasing to be fully universal. This is normal if we evaluate the actuality, still quite orthodox in several aspects. But why have universalist religious / cultural traits come at some distant moments in the history of humanity? This question could be answered at length with the help of various scholarly knowledge, such as psychology, anthropology, philosophy, etc., but we dare to give a quicker yet subjective answer: Universalism is a seed in the human spirit! In some germinates early. In others the germination takes a little longer. In some, perhaps the great majority, the universalist seed germinates after a long time.
But, finally, we understand that a more integral and universalist understanding of life is a path that everyone will find. It’s a matter of time …
Well, but this article rightly speaks about examples of a precocious universalistic germination, in this our Earth, in a known historical past of our civilization. In particular, let us focus on the question of Universalist Spiritualism, in its early days, pointing out traces of beings / groups that preceded us, and who are possibly reincarnated between us now, or who inspire us from the dimension where they live. We will make the quotations of a universalistic character, respecting the chronological order, from the oldest to the most recent.
DEVELOPMENT OF THE SUBJECT
We begin with Hinduism, whose roots are embedded in the work called Vedas (are four collections), where some parts go back about 1500 BC (1). Specifically we use the Bhagavad Gita (2), which is one of the sacred books of Vedic wisdom. In Song IX of this book, Krishna says: “I am the same for all beings, no one is dear or hateful to me.”
In this passage a “universalistic impartiality” of a being considered a divine incarnation is evident. In Canto X, Krishna reaffirms the universality of his essence in all beings without distinction: “I am, O Gudasheza, the spirit enthroned in the heart of all creatures.” In Canto XIII, Krishna gives clear guidance on the unity of life (monism), which is a striking feature of Universalist Spiritualism: “I will show you now what is to be known; The one through whose knowledge immortality is attained: the eternal and supreme Brahma, who is neither qualified nor as being-not-being. His hands and feet are everywhere around us, their heads, their eyes and their mouths are those countless faces that we see everywhere, their ears are everywhere; Immeasurable It fills and envelops the entire Universe. He is the universal being and we live in him. ” And further on, in the same Canto XIII, Krishna concludes with a typical conception of Universalist Spiritualism, which is the fact that we all have a Divine Essence: “See the truth, the one who perceives the lofty Lord present in the same way in all creatures , Imperishable within the perishable. ”
Let us now turn to Buddhism, which was founded by Siddhartha Gautama, who lived between 560 and 480 BC Even considering its various currents, Buddhism generally allows space for other religious cults and sentiments, a strong motive for which the Buddhist movement Was widely accepted in Asia (1). This aspect of tolerance is dear to Universalist Spiritualism. According to scholars (1) “religious diversity is not considered a weakness. Many Buddhists would say until the opposite is true. ”
As for Taoism, it is based on the book called Tao Te King, whose tradition points to Lao-Tse, who lived around the 6th century BC (1). Considering a version (3) of the Tao Te King, the following passage can be emphasized: “… the unmanifest and the manifest consecrate, the easy and the difficult meet, the long and the short match, the high and the low converge , The sound and the voice agree, the obverse and the reverse match. ” This passage clearly shows a monistic facet of the work, which is an attribute of Universalist Spiritualism. In the following passage, one perceives the question of self-knowledge, a fundamental principle for the universalist spiritualist: “He who knows the other is wise, he who knows himself is enlightened.” In the sequence, another monistic aspect of the Tao Te King stands out: “The great Tao is overflowing, it can to the left and to the right; The ten thousand things of him depend to live, never are rejected; Completes the work and does not appropriate; Clothes and nourishes the ten thousand things and does not become master. ”
So we come to Christianity. The New Testament (4) presents some contents with universalist traits. In the first Epistle of Paul to the Thessalonians (chapter 5, verses 19 to 21) we read: “Do not quench the Spirit; I did not despise the prophecies, but put everything to the test. Hold fast what is good. ” In this passage, one can perceive the universalistic spiritualist principle of flexibility, where nothing is overlooked, everything that comes to itself is evaluated, and what is positive is discerned, in order to obtain consciential expansion. In the second epistle of Paul to the Corinthians (chapter 3, verse 6) it is noted: “… for the letter killeth, but the spirit giveth life.” This passage demonstrates yet another universalist spiritualist principle, which is that “content is more important than form.” Moreover, this quotation from Paul makes it clear that “spirituality is experience,” another primordial universalist aspect. In Luke, chapter 10, verses 30 to 37, there is also a relevant passage. It is about Jesus telling a parable, in which a Samaritan (the people of the Samaria area were despised by the Jews) had the best attitude towards a man who had been robbed and beaten. In this way, Jesus showed the importance of principles that are universalist spiritualists, such as the question of tolerance, and that “spirituality is experience.”
Finally, we present universalistic aspects among the Sufis, by many described as the mystics of Islam. Idries Shah, through an excellent work (5), quotes Jalaludin Rumi (1207-1273): “I have examined the cross and the Christians from beginning to end. He was not on the cross. I went to the Hindu temple, to the old pagoda. Nowhere was there any sign of him. I went up to the peaks of Herat and Kandahar. I looked. He was not on the ridge or plateau. Resolutely, I ascended to the top of the mountain of Kaf. There was only the place of the Anqa bird. I went to the Kaaba. I did not see him there. I inquired of his state from Ibn Sina; He was beyond the limits of the philosopher Avicenna … I beheld my own heart. And in this place I saw him. I was not in any other … “.
According to Idries Shah, “he” (which, in the original, can be both him and her) is the true reality. Well, this text of Rumi is visibly universalistic, since it shows that “spirituality is living,” that is, spirituality is more than belonging to a particular religion or culture. Also noteworthy is a Sufi citation in the book “The Speech of the Sages” (by Ishan Kaiser), pointed out by Idries Shah (5): “I am in the pagan; I worship before the altar of the Jew; I am the idol of the Yemenite, the true temple of the worshiper of fire; The magician’s priest; The spiritual reality of the brahmin who meditates cross-legged; The artist’s brush and color; The powerful, suppressed personality of the mockery of religions. We do not take the place of others: when one flame is thrown at the other, both come together to the point of not walking alone. Throw a torch into a candle and exclaim: see! I have annihilated the candle flame! “This beautiful quotation, even in a quick analysis, allows one to distinguish at least three inclusive universalist spiritualist principles. One is that “content is more important than form”. Another easily noted is that “Truth has infinite faces”. And finally, it is noted that the principle of monism is evident.
Well, we hope this article has shed some light on the beginnings of Universalist Spiritualism. And once again considering that Universalism is like a seed that sleeps in the soul of each being, we wish that this text may be like the water necessary to make the spiritual soil less arid, allowing good germination. Sooner or later, the humanity that develops on this planet will understand and practice what we consider fundamental principles for a Universalist Spiritualism: 1- Truth has infinite faces; 2- Humility; 3- Do to the neighbor what he would like to receive; 4-Self-realization / Harmony; 5- Content is more important than form; 6-
Tolerance; 7- Flexibility; 8 – Predominance of monism; 9- Spirituality is experience; And 10-Self-knowledge.
Bibliographic sources consulted:
(1) The Book of Religions. Victor Hellern, Henry Notaker & Jostein Gaarder. São Paulo: Cia. Das Letras, 2000. (2) The History of the Bhagavad Gita. Version available at http://www.escoladefilosofia.org.br. Accessed on August 17, 2011.
(3) Tao Te King. Version available at http://imotiro.org/. Accessed on August 17, 2011. (4) Holy Bible. Version available at http://www.dominiopublico.gov.br. Accessed on August 18, 2011. (5) The Sufis. Idries Shah. São Paulo: Editora Cultrix, 1993, 9th edition.
ARTICLE 15: UMBANDA AND UNIVERSAL SPIRITUALISM
Written on September 28, 2011.
Umbanda is a Brazilian religion, which reflects the country itself in its origins and the formation of a national identity. There are elements that are easily discernible in Umbanda, from the religious culture of the peoples that make up Brazil, extending from the natives who lived here before the arrival of Cabral, passing by the European settlers, and arriving to the Africans who originally came here as slaves. Thus, both in the beginnings of the Brazilian State, as in the formation of the national culture and also in the emergence of Umbanda, diversity is the basis. And this diversity, in all senses, is conducive to the constitution of a more universalist mentality, although the natural resistance to paradigm shifts is evident. Today, on the national scene, Umbanda is undoubtedly a significant force that drives the universalist spiritualist movement. Thus, in this article, we will talk a little about the Astral Current of Umbanda and its connection with Universalist Spiritualism.
PILLARS OF UMBANDA
We understand that it is important to mention, at this moment, what we understand as pillars of support for Umbanda as an active religion. Of course, considering only the three aspects that we will point out, there is a certain reduction in what Umbanda is. But we will still point them out, because they are very important pillars for the good functioning of Umbandist sessions. Initially, we highlight the spiritual entities that form the Umbanda egrégora, that is, the so-called guides and auxiliary workers. All these spirits, of course, are a fundamental part of the Umbanda Astral Current, which manifests itself, on the earthly plane, through its mediums. These mediums, by natural extension, also make up the umbellist egrégora. Therefore, one has as a fundamental part of the first pillar of this Brazilian religion the spiritual entities, which present themselves in the sessions in a very diversified form.
For example, we can cite the manifestations in the style of “old black”, reflecting the wisdom that the slaves acquired, after difficult incarnations of work and harassment in Brazilian lands.
We can also highlight the mediumistic manifestations in the “caboclo” style, where the guide / mentor presents himself as an Indian, bringing his particular orientations and experiences, associating them frequently with the use of herbs for specific purposes. Therefore, considering the “old blacks”, “caboclos” and other typical forms of manifestation in Umbanda, it is noted that this diversity of communicating entities is universalistic in itself, consisting of a second pillar of our legitimate religion. From this understanding, we come to what we consider to be a third Ubandist pillar, which is the identification of a good part of the spiritualist population with one or more manifestation styles of entities. That is to say, this identification is a pillar of psychological character, since the supporters and sympathizers of the Umbanda, end up being reflected, in a certain way, in the communicating entities.
Therefore, bearing in mind these three pillars that help sustain Umbandist cults, in their various variants, we can say that Umbanda is an integration religion, because it embraces a series of cultures and shades of spirituality. In other words, Umbanda is essentially universalistic. But, how can this article prove the universalism of this religion, to those who have never been able to attend Umbandist sessions? Well, this is no trivial task, but we understand that the so-called “sung points” can bring further evidence that Umbanda is primarily universalistic.
THE SANCTUARY POINTS
The “sung points” are songs chanted in Umbandist sessions with some anointings, among which we point out the improvement of concentration of mediums in the works, the facilitation of the mediumistic trance and the invocation of a certain spiritual current. The lyrics of “sung points” may reveal the diversity / universalism that belongs to Umbanda. This is what we are going to examine now, through some examples.
Caboclo da mata works
With St. Cyprian and Jacob.
Caboclo da mata works
With St. Cyprian and Jacob.
Works with rain and wind.
Works with the moon and the sun.
Commentary – This song integrates the Indian (“caboclo da mata”) with a reference to Catholicism (“St. Cyprian”), as well as a figure of Judaism, “Jacob”, who was the third patriarch of the Bible. It is noteworthy, too, that there are direct indications of the use of elements of nature, such as rain and wind, which reveals a connection to shamanism.
At sea, he is a rower.
In the woods, he’s a hunter.
At sea, he is a rower.
In the woods, he’s a hunter.
Who he is?
Who he is?
He is Ubirajara de Jesus de Nazaré.
Commentary – In this sung point, there is a clear mention of the link of an indigenous entity (Ubirajara) to Jesus of Nazareth, the central figure of Christianity, which encompasses the modalities of Catholicism and the various Protestant currents.
I saw a flash in the woods.
I thought it was day.
I saw a flash in the woods.
I thought it was day.
They were the Souls!
They were the Souls!
They were the Souls of the Rosary of Mary.
Commentary – In this song there are three different references. When one speaks of “kills,” it is obviously possible to point out the vibratory field of the indigenous element. When one points out “the Souls” in Umbandist cults, it is referring to the so-called “Line of Souls”, which consists mainly of the “old blacks” (the African culture / element). Already the term “Souls of the Rosary of Mary” is a mention to the fact that the slaves, in the time of Colonial Brazil, assimilated the current Catholicism.
The balance of heaven
It has a faithful weight.
Who weighs this scale?
It’s God and Miguel.
Commentary – This sung point shows that Umbanda has, as important references, Judaism and Christianity as a whole, for it quotes the figure of Michael the archangel. The “angelic world”, with all its hierarchies and powers, is based on Judaism, which lent this vision to the various Christian currents as well as to Islam (in the Quran, the angel Gabriel is a prominent figure).
Noah! Noah! Noah, the boat comes!
Noah! Noah! Noah, the boat comes!
Loaded with caboclos,
Oxossi and no one else.
Commentary – This song shows, once again, that Umbanda seeks elements in Judaism, which are contained in the Bible (in this case the story of Noah and his vessel). This sung point inserts the figure of the caboclos (spiritual chain formed basically by natives), that are allocated in the vibratory dimension of Oxóssi, African orixá that symbolizes the hunter, the lord of the forest and the abundance.
Star that illuminates the firmament,
It brightens the world because it is Zambi’s order.
Estrela is going to get her Green Feather in Aruanda,
Telling him that this is your band.
Commentary – In this song Zambi is mentioned, who is the supreme God in the candomblés of Angola Nation. Another African element is the word “Aruanda”, which, among the meanings attributed, can be highlighted as the “sky” or as the “Spiritual World” of the orixás and associated entities. The sung point still adds an indigenous element, the caboclo “Pena Verde”, integrating different aspects of Spirituality.
Hits hard the drum!
Long live God and Our Lady!
Commentary – At this point there is a direct reference to the Nagô group, which was the enslaved blacks who spoke Yoruba. Besides the African element, we mention Our Lady (Catholicism), demonstrating the fusion of cultures in Umbanda.
I went around the world,
Another in the world of God.
I went around the world,
Another in the world of God.
What a sublime hour,
That the Indian came down.
Commentary – This song shows that Umbanda, in the matter of its diversity / universalism, goes beyond the three great groups that form the Brazilian culture (Europeans, Africans and Indigenous people), because here we clearly have a praise for the so-called “People of the East “In the figure of the Indian who, in certain Umbanda centers,” incorporates “into certain mediums.
The East is a hot land,
Where the sun rises.
The East is a hot land,
Where the sun rises.
It’s from the Orient!
It’s in the Aurora Breakout!
It’s at Umbanda’s desk,
Grandma Catherine cries.
Commentary – In this sung point, the spiritual dimension of the East integrates with the vibrating current of the “old blacks”, through the entity “Grandma Catarina”. And when one speaks of the “Umbanda table”, it is because it refers to the form of work “Kardecist” (Spiritism), whose activities commonly occur with mediums sitting at a table. In the typical Umbanda, the works take place in a wide space called “terreiro”, where the mediums stand up. However, there are Umbandist centers that also have activities similar to Spiritism, working at the table, and giving opportunity for the development of gospel studies and for mediumship in general.
With all that has been presented, it is not difficult to conclude that Umbanda is an effective example of integration between religions / visions of Spirituality. However, this does not mean that all Umbandists are, in fact, universalists, for in any religion there are exclusivist / sectarian individuals. However, from what has been exposed, it is evident that the Umbanda is fertile ground for the good exercise of Universalist Spiritualism.
ARTICLE 16: SPIRITISM AND UNIVERSAL SPIRITUALISM
Posted on October 20, 2011.
Spiritism, codified by Allan Kardec, presents expressive traces of universalism in its origins, although the context of its Codification has been set in nineteenth-century France, where Catholicism prevailed. From this time until the present day, Spiritism flourished with greater intensity in Brazil. Evaluating, although somewhat generically, the behavior of Brazilian spiritists, it can be said that a significant portion of this population does not have the universalist vision that Kardec and the communicating spirits printed in the Codification. In other words, there are many spiritists with prejudiced / sectarian feelings and actions toward other religions or spiritualistic approaches.
In this way, this article was prepared with the intention of demonstrating, briefly, that the universalism is in the foundations of Spiritism.
DEVELOPMENT OF THE SUBJECT
Mainly, we will use some works of the Spiritist Codification, citing and commenting on excerpts that show clear features of universalism. For this, we emphasize that we will respect the chronological order of the appearance of the books, from the oldest to the most recent.
In The Book of Spirits (1), which came to light in 1857, there are several relevant passages.
In one of them, in the chapter “From the plurality of existences,” one may read Kardec’s comment: “All spirits tend towards perfection, and God gives them the means of attaining it.” In this passage, therefore, there is an explicit universal character, that is, there are no privileges of the Deity to any particular cultural / religious group. In the second part of the work, chapter IV, Kardec comments that “so the law is one for all and that all are attained by the righteousness of God.” This passage affirms the universal aspect of Divine Justice, and the absence of any special immunity. In the third part of the book, chapter I, one of the answers of the spirits contains the phrase “the law of God is the same for all …”, confirming the aspect of universality already placed. In the chapter “Of moral perfection”, there is question 919 (Which is the most effective practical way for man to improve himself in this life and to resist the attraction of evil?), Which is answered as follows: “A sage of antiquity I have told you: Know thyself. ” This answer is one of the fundamental principles of Universalist Spiritualism, which is the question of self-knowledge.
In The Book of Mediums (2), which dates from 1861, in the chapter entitled “The Method”, it is detachable that “… Spiritism rests on the fundamental foundations of religion and respects all beliefs …”. This passage is in perfect consonance with yet another essential principle of Universalist Spiritualism, which is that of tolerance.
In another Kardecian work, Spiritism in its simplest expression (3), it is stated that “the very doctrine that spirits teach today has nothing new; Is found in fragments in most of the philosophers of India, Egypt, and Greece … “. That is to say, here is another connection between Spiritism and Universalist Spiritualism, since the latter has as a principle that truth has infinite faces, that is, it is in all religions / cultures, albeit partially.
In The Gospel According to Spiritism (4), which appeared in 1864, in the chapter “I have not come to destroy the law,” it is possible to read: “… Science and Religion are the two levers of human intelligence: Laws of the material world and the other of the moral world. Having, however, these laws the same principle, which is God, can not be contradicted. If they were the negation of one another, one would necessarily be in error and the other with the truth, because God can not claim the destruction of his own work. The incompatibility that was thought to exist between these two orders of ideas comes only from a faulty observation and an excess of exclusivism, on the one hand and on the other. Hence a conflict that gave rise to unbelief and intolerance. ” This paragraph demonstrates the universalist principles of flexibility and tolerance toward a certain level of monism, which is another foundation of Universalist Spiritualism. In the same work, in the chapter “Faith transports mountains,” it is written: “It is commonly said that faith is not prescribed, whence it follows that many people are not to blame for not having faith. Without a doubt, faith is not prescribed, nor, what is even more certain, does it impose itself.
In this passage, it is possible to note the principle of tolerance, dear to Universalist Spiritualism, which is also expressed in the following text from the chapter “Seek and find:” … violate no conscience; Do not force anyone to leave their belief in order to adopt yours; Do not anathematize those who do not think like you; Let those who come to you receive those who repel you. Remember the words of Christ. Once the sky was taken violently; Today it is by mildness. ”
In the book The Genesis (5), presented to the public in 1868, chapter I, it is recorded: “Walking along with progress, Spiritism will never be surpassed, because if new discoveries prove it to be in error about any point , It would change at that point. If a new truth is revealed, it will accept it. “This statement represents very well the universalist principle of flexibility. In the same chapter, there is another very relevant passage: “All religions had their revelators, and these, although far from knowing the whole truth, had a providential reason because they were appropriate to the time and environment in which they lived, to the character Particular of the peoples to whom they spoke and to whom they were relatively superior. In spite of the errors of their doctrines, they did not cease to stir up the spirits and, therefore, to sow the germs of progress … It is therefore unjust if I bring them anathema in the name of orthodoxy, because the day will come when all beliefs So diverse in form but resting on a single fundamental principle – God and the immortality of the soul, will merge into a great and vast unity, once reason triumphs over prejudices. “This text points to yet another principle of Universalist Spiritualism, which Points out that content is more important than form. Another easily perceived is the principle of monism.
At the end of this article, we highlight part of Allan Kardec’s discourse, “Spiritism is a Religion?” (6), originally published in the Spiritist Magazine of December 1868: “… submit all beliefs to free examination control and Of reason and accept nothing by blind faith; Respect all beliefs, no matter how irrational they may appear to us, and not violate anyone’s conscience; See at last in the discoveries of science the revelation of the laws of nature, which are the laws of God: this is the creed, the religion of Spiritism, a religion which can reconcile with all worship, that is, with all manner of worshiping God. “We pointed out the above, in order to demonstrate that Kardec had strong traits of universalism in his personality, and that he, together with the spiritual egrégora that gave him support, printed clearly universalist aspects of Spiritism. Thus, although there are still many Spiritists who think and act in a somewhat sectarian way, it is undeniable that Spiritism, as originally conceived, has many points in common with Universalist Spiritualism.
(1) The Book of Spirits. Allan Kardec. Brazilian Spiritist Federation, 76th
edition. Available at http://www.dominiopublico.gov.br. Accessed on 10/10/2011.
(2) The Book of Mediums. Allan Kardec. Brazilian Spiritist Federation, 62nd edition. Available at http://www.dominiopublico.gov.br. Accessed on 10/10/2011.
(3) Spiritism in its simplest expression. Allan Kardec. Editions Feesp, 2nd edition. Available at http://www.espirito.org.br. Accessed on 10/10/2011.
(4) The Gospel according to Spiritism. Allan Kardec. Federação Espírita Brasileira, 112th edition. Available at http://www.dominiopublico.gov.br. Accessed on 10/10/2011.
(5) Genesis, miracles and predictions according to Spiritism. Allan Kardec. Brazilian Spiritist Federation, 36th edition. Available at http://www.dominiopublico.gov.br. Accessed on 10/10/2011. (6) The Religion of Spiritism. Editorial of the O Consolador Magazine, number 41, year 1. Available at http://www.oconsolador.com.br/41/editorial.html. Accessed on 10/10/2011.
FINAL CONSIDERATIONS ABOUT THE BOOK
Dear fellow readers, who have accompanied us here, we hope that this journey has been pleasant and productive. However, there are still some brief considerations, which basically refer to the issue of Universalist Spiritualism. It is important to emphasize in these last words that we have no intention of encouraging the creation of a new religion.
We understand that those that already exist, have excellent spiritualizing principles. Our focus and fundamental objective is to help promote a universalist vision that permeates all religions and philosophies of life, allowing an understanding of what is spiritual, beyond the various varieties of worship and living. Spirituality is in everything and everyone, including the nature that surrounds us. However, it is necessary to develop a sharper vision, to perceive the Divine Energy behind the world of forms.
So we hope this book has helped to awaken or deepen this vision in you, dear reader.
So we said goodbye, leaving an ecumenical embrace to those who dared to read “Spiritualism in focus”.
Pablo de Salamanca
Photo: Orion Fog, Nasa free picture