Materialistic Discourses on Abortion

 

Materialistic Discourses on Abortion

Marco Milani

In the conclusion of The Spirits' Book (SB), part II, we find the statement that Spiritism is the most formidable antagonist of materialism. This opposition becomes evident when speeches on various issues are grounded.

Abortion is one of the topics that, despite being clearly addressed in the teachings of the Spirits (see SB-358, for example), still stirs controversy among those who embrace materialistic arguments to defend it.

The only doctrinal exception that would justify induced abortion would be when the continuation of pregnancy jeopardizes the life of the mother (SB-359).

Due to their disbelief in anything beyond matter, materialists justify the assertion that induced abortion is a matter of the pregnant woman's choice, as they assume that the developing being is part of the woman's own body (matter), and there is no independent Spirit linked to the reincarnational process. Thus, the baby would be nothing more than an extension of the mother's body.

Another materialistic claim is that abortion is a public health issue, assuming that the developing being is disposable according to the mother's greater desire to expel it from her body, using procedures that do not endanger her own life. Under this narrative, it would be the responsibility of the state to offer better health safety measures for the expulsion of the developing being. A recurring pro-abortion argument on this topic is that wealthy women would be safer in terminating pregnancies than poor women, so, for the sake of "social justice," the same conditions should be provided to the less privileged.

The sacrifice of beings with some kind of malformation or severe pathological characteristics is also acceptable for materialists who foresee the difficulties that will be imposed on the responsible parties for accommodation, expenses, and necessary care. They even argue that it would be better for the child not to be born (i.e., to be eliminated) than to live in suffering, disregarding all the spiritual causes that led to this situation.

Lengthy medical and legal discussions revolve around the determination of when life actually begins. There is debate about whether it starts at conception or at other stages of bodily development. Materialists, employing conceptual acrobatics, relativize intrauterine existence.

When the spiritual element is introduced, the perspective of analysis broadens, as the reincarnating being is considered an independent individual, entitled to life (SB-880), continuing its evolutionary process alongside those who, by affinity, will participate in its earthly journey. By protecting the survival of the unborn, life is valued.

One of the characteristics of Spiritism is reasoned faith; therefore, its adherents are expected to believe based on valid arguments and assume stances consistent with doctrinal principles and values. Certainly, the level of maturity and understanding of these principles and values will vary and reflect in the public and private expressions of each individual.

Regarding the topic of abortion, Kardec clearly indicates the consequences for all involved, proportional to their knowledge, intention, and responsibility regarding the act. The principle of free will is never disregarded, and with emphasis, he highlights the merit of those who overcome the most painful situations to preserve life.

Introspection and Self-Knowledge

 Introspection and Self-Knowledge

 

Marco Milani

Fernando Porto

 

Allan Kardec, in The Gospel According to Spiritism, in the chapter Be Perfect, affirmed that the true spiritist is known by the efforts he puts into mastering his negative inclinations and his moral transformation. In this same chapter where this foundational exhortation is found, we learn that virtue is the collection of essential qualities of a virtuous person at his highest level. Consequently, the battle against vices and the development of virtues is one of the main duties of every sincere spiritist. But how to achieve this?

The codifier, concerned about how moral transformation can practically be achieved, questioned the spiritual benefactors about this matter in question 919 of The Spirits' Book. In response to the Lyonese master, Saint Augustine, renowned philosopher and theologian of medieval Christianity, taught us that self-knowledge is considered the practical and most effective means for a person to improve himself in this life and resist the allure of evil.

Self-knowledge, as described by the spiritual friend, is the examination of conscience, reviewing the day's actions to assess the good and evil practiced. This is a philosophical method of self-observation called introspection, a reflective attitude that an individual has towards himself, towards what occurs within him, his experiences, desires, and challenges.

But this attitude of looking within oneself has its prerequisites. The first of these is humility, recognizing the need for self-improvement. Furthermore, it requires maturity and courage. Maturity for the deep examination of the causes and consequences of one's own actions, emotions, and thoughts. Courage to confront oneself.

In different traditions and cultures, self-knowledge is pointed out as a fundamental condition to attain true wisdom, as exemplified by the inscription at the Delphic Oracle of ancient Greece, asserting the maxim that guided Socrates in his philosophical approach: 'Oh man, know thyself, and thou shalt know the gods and the universe.'

Jesus, on the other hand, was one of the greatest proponents of introspective practice, teaching humanity that the inner universe must be discovered and understood to truly love oneself and others. By stating that He came not to bring peace but a sword (Matthew 10:34), Jesus offers the symbol of the inner struggle we must engage in against our negative inclinations, dispelling the illusory tranquility of internal conformity in the face of moral shortcomings. This is the 'good fight' that Paul claimed to have fought (2 Timothy 4:7).

However, there are several obstacles that can hinder the process of self-knowledge. When a person doesn't dedicate time to self-assessment, he remains unaware of his emotions, thoughts, motivations, values, or behaviors, and may acts in conditioned ways without reflecting on his actions or consequences.

Since introspection involves looking within oneself, this attitude can be intimidating for many people. The fear of confronting uncomfortable emotions, past traumas, or negative aspects of oneself can impede progress in self-knowledge. Hence, a stance of self-acceptance and self-welcoming is crucial, allowing the process to unfold naturally and without unnecessary hindrances.

Conversely, escapist attitudes can emerge through cognitive distortions that hinder objective reality comprehension, such as confirmation bias—giving more importance to information that confirms our beliefs and dismissing those that challenge them—or through self-deception or rationalization, which are common obstacles to introspection.

Another detrimental factor is the expectations and opinions of others that can influence self-perception. Social pressures, cultural norms, and comparisons with others can distort one's self-image and hinder self-knowledge.

Resistance to change sometimes reflects fear of the unknown or a desire to maintain familiar patterns, making progress in self-discovery challenging, just as severe self-criticism can undermine the capacity for growth and lead to a lack of self-confidence.

Overcoming these obstacles requires time, effort, and self-discipline, but this shouldn't become a reason for discouragement or dismay. Thanks to the teachings of Spiritist Doctrine, we possess, in a clear and objective manner, the essential elements for understanding our spiritual nature and the secure path to true self-discovery.

"To conquer oneself is the greatest victory one can achieve," as Plato stated in The Republic, Book VII.

It is through moral and intellectual development, expressed in deeds and not just in faith, that we will conquer the battle against pride and selfishness, the true wounds of humanity.

 

Source: https://usesp.org.br/wp-content/uploads/2023/08/reDE-196-julho-agosto-2023.pdf

 

The authority often ignored

 

The authority often ignored

 

Marco Milani

  

Text published in Revista Dirigente Espírita, ed. 196, Jul/Ago 2023, p. 32

In the introduction of The Gospel According to Spiritism, one of the most read works among those published by Allan Kardec, an essential aspect of the theoretical-doctrinal framework stands out. This is the method of validation of mediumistic information known as the Universal Control of the Teaching of Spirits (UCTS), which forms the foundation of the authority of the Spiritist Doctrine.

Any mediumistic communication, individually, is characterized merely as an opinion, regardless of who signs the message or who serves as an intermediary. The medium's name, by the way, was a secondary detail for Kardec, as numerous communications contained only the respective initials. The most important aspect was the analysis of the message's content.

Another fundamental work, unfortunately not as widely studied by followers in general, is The Genesis, whose initial chapter deals with the nature of Spiritist revelation and emphasizes that the only authority of the teachings from Spirits is their connection to the whole, in other words, it reaffirms that no mediumistically revealed information becomes more than an opinion if it is not confirmed by the UCTS.

Illustrating this simultaneous teaching, Kardec states that every time mediumistic groups attempted to address premature issues, they obtained nothing more than contradictory and inconclusive responses. When, on the contrary, the opportune moment arrives, the teaching becomes generalized and unified across the majority of centers.[1]

          As the UCTS is the central element of doctrinal authority, no opinion from the incarnate or the disincarnate, however interesting and respectful it might be, integrates the Spiritist theoretical body solely due to being new or a supposed advancement in knowledge.

As a spiritualist philosophy, Spiritism opposes the materialistic worldview and adopts reasoned faith as an aphorism in the face of objective reality. Any premise or new doctrinal information should, conditionally, be rooted in critical analysis of facts and, in the context of mediumistic exchange, in the analysis of content with the methodological prudence of diverse sources.

Vigilance towards new ideas is justified for the validation and legitimization of any information and is corroborated by the disincarnate participants themselves in the structure of Spiritist doctrine. Erasto, for example, takes the following position:

 

 

(...) It is better to reject ten truths momentarily than to admit a single lie, a lone false theory, for upon that theory, upon that lie, you could build an entire system that would collapse at the first breath of truth, like a monument erected on shifting sands. Whereas, if today you reject certain truths, certain principles, because they are not logically demonstrated to you, soon a brutal fact or an irrefutable demonstration will come to affirm their authenticity.[2]

         

          Strangely, what underlies the authority of Spiritist Doctrine seems to be ignored by a significant portion of the very followers who fail to grasp the importance of the universality of teaching. Hastily, opinions contained in mediumistic communications are accepted using the argument of authority as the sole criterion for validation.

Prudence and critical attitude in the acceptance of any 'revelation' are necessary methodological conditions for the practice of reasoned faith.

 

         

         

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[1] KARDEC, A. Genesis, Chapter I, Item 54.

[2] KARDEC, A. Epistle of Erasto to the Spiritists of Lyon. Journal of Psychological Studies - October 1861.