Christmas reflections in sensitive times

 Christmas Reflections in Sensitive Times

 

Marco Milani

 

Historically, celebrations and religious festivals play an important role in the cultural life of societies, representing opportunities for the expression of inherent spirituality according to the traditions they share.

 Yom Kippur, also known as the Day of Atonement, is an important religious celebration for Jews, usually occurring between the months of September and October. According to this tradition, it is a day of introspection and seeking reconciliation with God and one's neighbor, marking the end of the Ten Days of Repentance, which begin on Rosh Hashanah, the Jewish New Year. A customary greeting on this day in Hebrew is G'mar Chatimah Tovah, meaning "May you be sealed for a good verdict." This expression is used to wish someone a favorable judgment during this period of repentance and forgiveness, hoping the person is inscribed in the so-called "Book of Life" for a blessed new year filled with good deeds.

In the Islamic context, Ramadan is the most important religious celebration, constituting a month focused on fasting, prayer, reflection, and self-control. During Ramadan, which usually occurs between March and April, or April and May, varying according to the year, Muslims fast from sunrise to sunset, seeking a closer spiritual connection to God. It's a period of intense prayer, Quran reading, and performing good deeds for those in need.

A traditional Islamic greeting during this month is Ramadan Mubarak or Ramadan Kareem, signifying wishes for blessings and generosity during this sacred time for Muslims.

One of the most anticipated and significant celebrations in the Hindu calendar is Diwali, usually occurring for five days between October and November. Known as the Festival of Lights, Diwali celebrates the victory of good over evil, light over darkness, and holds varied meanings in different parts of India and among different Hindu traditions. During this festival, people light oil lamps, decorate, exchange gifts, engage in family prayers, and share festive meals. It's a time of joy, spiritual renewal, and family unity. The customary greeting Shubh Diwali is often used to greet people, meaning "Happy Diwali."

Considering the number of adherents, Christianity is the largest religion on the planet, encompassing about a third of the population. Western societies, in particular, were structured under Christian influence; hence, the date that commemorates the birth of Jesus, on December 25th, is very significant, encouraging more frequent family gatherings steeped in fraternity and solidarity.

Adding to this date is the figure known as Santa Claus, partly based on the life of Nicholas, a Christian bishop from the 4th century known for his generosity and love for children and the needy. The popularity of Santa Claus grew considerably from the 19th century, spreading through popular culture worldwide among both Christians and non-Christians.

From the Spiritist perspective, Jesus is considered the epitome of moral perfection that humanity can aspire to on Earth, representing the model and guide highlighted by Allan Kardec in question 625 of "The Spirits' Book."

Although there are no sacred dates or periods in Spiritism, certainly, during traditional celebrations such as Christmas and New Year, it is entirely coherent to engage in moral and historical reflections stemming from the influence and teachings of Jesus, as well as to amicably wish for a new year filled with joy and positive achievements.

In a mediumistic communication from Saint Louis titled "Christmas Party" and recorded in the Revue Spirite's April 1863 edition, an interesting comparative commentary is made between the significance of Jesus' birth and the relevance of the emergence of Spiritist Doctrine.

During the celebrations of the aforementioned diverse traditions, at their specific times, if a Jew wishes a Happy New Year (Shaná Tová), a Muslim wishes a Blessed and Generous Ramadan, a Hindu wishes Happy Diwali, or even a Christian wishes a Merry Christmas, extremely respectful and inclusive greetings are expressed. Each person is fraternally sharing what they consider dignified and very important with others.

In a multicultural environment, someone who doesn't profess the same religion as the one offering the greeting but possesses full intellectual capacity and emotional balance will understand the message received and can reciprocate the deference in a cordial manner. Tolerance and empathy are welcome in any modern society.

In summary, when someone sincerely wishes something good and respectful related to a celebration according to embraced local traditions, it is not a provocative action, even if the recipient of the greeting doesn't share the same beliefs.

As we're in December, this text concludes with a heartfelt message to everyone: Merry Christmas and a Prosperous New Year!

 

 

 

 

 

 

The religious period of the Spiritism

 

The religious period of the Spiritism

 

Marco Milani

 

Text published in the Digital Magazine Candeia Espírita, issue 27, Dec/2023, p.6-7

 

In the December 1863 edition of the Revue Spirite, Allan Kardec pointed out six periods that would mark the evolutionary march of Spiritism. Beginning with the curiosity aroused by physical phenomena, the development of Spiritist ideas in society would pass through the philosophical, struggle, religious, intermediate, and finally, the period of social regeneration.

 

From an optimistic perspective, Kardec believed that by the dawn of the 20th century, Spiritism would already be fully disseminated worldwide to such an extent that it would effectively promote solidarity and brotherhood among individuals, directly influencing the improvement of social interactions.

 

However, Kardec's optimism did not materialize within the predicted timeframe. This doesn't imply that the development of Spiritist ideas hasn't continued its course. It's merely that the terrestrial chronological notion wasn't accurately expressed.

 

In fact, when Kardec passed away in 1869, Spiritism was in the period of struggle, and even today, it can be situated in that same period [1]. The transition to the subsequent period, therefore, depends on overcoming elements contrary to the spread of Spiritist ideas in their essence and entirety.

 

The fourth period requires a contextual understanding of how Kardec himself characterized Spiritism and juxtaposed it with the adopted concepts of religion.

 

As a personal premise, Kardec cherished objectivity and clarity, guided by logical thinking. In this regard, any prediction about the evolution of Spiritism would mirror what he and the Spirits indicated as a natural consequence of the advancement of doctrinal ideas without any manifestation of logical inconsistency. Thus, when he termed the fourth period as religious, he obviously did not refer to the traditional concept of religion, which he vehemently denied having any resemblance to Spiritism.

 

As elucidated in his speech given at the Parisian Society of Spiritist Studies on November 1st, 1868, and published in the December 1868 edition of the Revue Spirite, Spiritism can be understood as a religion exclusively in the philosophical sense, strengthening the bonds of fraternity and communion of thoughts, based on the laws of nature.

 

In that same speech, Kardec rejected the classification of Spiritism as a religion from the typically accepted perspective linked to worship practices and all others already manifested in established religions.

 

Hence, one should not associate Kardec's denomination of the religious period with the traditional perspective but rather with the philosophical view of a bond uniting its adherents around the same doctrinal ideal and the promotion of charity as a common practice.

 

Currently, the popular concept of religion remains tied to worship and outward practices, which distorts the understanding of the fourth period foreseen by Kardec if considered in this manner.

 

For reflection: a logical contradiction is a situation where two statements or propositions oppose each other in such a way that both cannot be true simultaneously in the same context. Logically speaking, the relationship between two declarations that are mutually exclusive cannot coexist due to their direct incompatibility. As Spiritism is a religion in the philosophical sense, not in the traditional sense, it commits a logical contradiction for those who suppose that the religious period proposed by Kardec is linked to the traditional concept of religion.

 

In summary, the religious period will be recognized as such when marked by affectionate bonds among its adherents, by reasoned faith that strengthens its doctrinal unity, and by the practice of charity in its essence [2].

 

[1] See the article "The Period of Struggle of Spiritism," authored by me, published in the Revista Dirigente Espírita, issue 197, Sept/Oct 2023, p. 18-19. Link: https://usesp.org.br/wp-content/uploads/2023/10/reDE-197.pdf

[2] See question 886 in The Spirits' Book.

 

Coherence and Method

 

Coherence and Method

 

Marco Milani

 

Text published in the Revista Dirigente Espírita – ed. 197, Sep/Oct 2023, p. 27-28

 

The doctrinal coherence within Spiritism is characterized by the agreement and connection with the fundamentals of Spiritism, therefore, it is linked to the understanding and expression of the theoretical body that identifies Spiritist Doctrine itself. Initially, the doctrinal principles were presented following the method proposed by Allan Kardec, based on the generality and convergence of information. Dubious issues, lacking proper validation, were to await until new facts emerged to ensure full acceptance or refutation.

 The simultaneity and absence of mutual influence among sources are scientific precautions that Kardec was already concerned with when adopting the criterion of universality, as observed in item 99, Chapter II, of the work 'What is Spiritism.'

 "When the same principle is taught in many points by different Spirits and mediums who are strangers to each other and free from identical influences, one can conclude that it is closer to the truth than that which emanates from a single source and is contradicted by the majority."

 A single source in mediumistic interchange is an opinion, which may or may not be fair, requiring verification through observable facts or validation from sources that do not mutually influence or correlate due to origin, thereby biasing the process.

 The methodological diligence for the production and validation of Spiritist knowledge demands, therefore, the adoption of criteria that prevent premature acceptance or refutation of mediumistically transmitted content, regardless of the mediums involved.

 Kardec foresaw an open discussion on points without consensus, assuming that the majority would legitimize guidance on interpretative divergences and, within this framework, also anticipated an organ (Central Commission) that would be subject to collective scrutiny in regular congresses, competent to analyze new principles susceptible to enter the body of doctrine.

Currently, it is a challenge to seek widespread agreement and validation of new doctrinal knowledge, as a structural characteristic of the Spiritist movement, whether local, national, or global, is precisely the absence of hierarchized networks with legitimate authority to validate and incorporate new principles and concepts into the Spiritist theoretical body.

Since the emergence of the first Spiritist groups, peculiarities have been observed in each of them worldwide, stemming from the degree of understanding and doctrinal maturity of their members and leaders. Kardec acknowledged this situation and always prioritized substance over form, respecting common sense. Simultaneously, Kardec urged adherents to doctrinal care, highlighting that it was the duty of all sincere Spiritists to repudiate and disavow ideas and practices that could compromise Spiritism so as not to become accomplices and provide weapons to adversaries.

Coherence, therefore, is a concept underlying what Kardec termed as a sincere adherent. However, coherent behavior depends on what the adherent comprehends and practices based on the doctrinal theoretical body and, primarily, on what this individual accepts as valid Spiritist knowledge.

There is only one Spiritism, but varying degrees of doctrinal maturity, alongside diverse individual interests, may lead speeches and practices to assume specific contours that might mislead an inattentive observer into supposing the existence of variations of Spiritism. Mistakenly, doctrine might be confused with adherents.

By validating sources and references that deviate from the method that promoted the internal consistency of Spiritist Doctrine, the adherent tends to generate conceptual conflicts and confusions. Simply considering that the content of certain books or mediumistic communications from a single source constitutes newer, updated truths that surpass or complement the works of Kardec without proper methodological grounding already promotes interpretative divergence. Even if different adherents consider themselves consistent regarding conflicting points, facts are not relativistic.

In summary, some individuals rationally position themselves coherently with what they believe to be the conceptual framework of Spiritism. However, since the particular understanding of this framework can vary due to the individual's degree of doctrinal and methodological maturity, and since there is no central body within the Spiritist movement capable of defining and regulating the production and validation of Spiritist knowledge other than that duly presented by Allan Kardec, the complete conception of unity and doctrinal dynamism is challenging without valuing a method with multiple, independent, bias-free, and concurring sources and references. Additionally, scientific support is necessary for evidencing facts and formulating hypotheses.

 

"Spiritism and Science complement each other. Science without Spiritism finds itself unable to explain certain phenomena solely through the laws of matter; Spiritism without Science would be without support and examination."

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[1] KARDEC, A. What is Spiritism. Araras: IDE, 1991

[2] KARDEC, A. The Genesis: Miracles and Predictions according to Spiritism. Translation of the 4th original French edition. São Paulo: USE, 2021

Source: https://usesp.org.br/wp-content/uploads/2023/10/reDE-197.pdf

The Period of Struggle of Spiritism

 The Period of Struggle of Spiritism

 

Marco Milani

 

Text published in the Revista Dirigente Espírita – ed. 197, Sep/Oct 2023, p. 18-19

 

In the Spiritist Review of September/1858, Allan Kardec predicted that the spread of Spiritism would occur in four distinct periods, beginning with the curiosity aroused by physical effect phenomena, progressing through the philosophical phase represented by doctrinal structuring, then solidifying as a universally recognized belief in the so-called admission period, and finally reaching the period of influence on social order due to the moralization of the individual, contributing to the happiness of humanity.

 

Five years later, faced with some events that led Kardec to revise these stages, he added two more. In the Spiritist Review of December/1863, the six periods of Spiritism are listed as follows:

 

1.    1. Period of curiosity;

2.     2. Philosophical period;

3.     3. Period of struggle;

4.     4. Religious period (initially called admission);

5.     5. Intermediate period;

6.     6. Period of social renewal.

 

In the early years, Spiritist Doctrine attracted social attention to mediumistic manifestations and quickly gathered followers in different countries with the publication of doctrinal principles and values in the work 'The Spirits Book.'

 

Its rapid spread began to generate concerns and attract increasingly intense attacks from its detractors. The period of struggle was added in the march of Spiritism considering the strong resistance and conflicts promoted by representatives of certain segments of society who saw their convictions threatened by Spiritist ideas.

 

The Auto de Fé in Barcelona (Spain), which occurred on October 9, 1861, where 300 Spiritist books were burned in public by order of the local Catholic bishop, exemplified the ferocity of opponents who already sensed the depth of the changes brought about by the new spiritualist philosophy.

 

In a text published in the Spiritist Review of January/1867, evaluating the situation of the Spiritist movement at the time, Kardec emphasized that the period of struggle had not ended and was far from coming to an end.

 

Even in the face of clear advancements in the spread of Spiritist ideas, opponents acted intransigently, and confrontation was inevitable and necessary, albeit with the certainty that the future would bring calm after the storm.

 

On march 31, 1869, Kardec passed away, striving to promote the bond of fraternity that should unite all followers and was necessary for Spiritism to enter the religious period, just as he himself had already affirmed the philosophical sense of religion (see Spiritist Review, December/1868), but the period of struggle was still in full swing.

 

Nearly two centuries after the release of his first fundamental work, Spiritism still finds itself fighting against the onslaughts promoted by materialists and representatives of fanatic and exclusive beliefs, as well as attempts at syncretic and mystical distortions that produce anti-doctrinal oddities.

 

One of the greatest challenges currently present to value the unity of the theoretical body of Spiritism, however, is internal to the Spiritist movement and is linked to the awareness of followers about Kardec's methodological superiority to validate doctrinal information in the face of simple opinionated manifestations expressed in books and individual speeches. In other words, opinions contained in literary works on the Spiritist theme by this or that incarnate or disincarnate author, or uttered in speeches by enthusiastic speakers, cannot be embraced as new "revelations" that would surpass the teachings of the Spirits published by Allan Kardec. To recognize information as valid, it must first have objective evidence to support it and not depend on the authority argument of specific mediums or Spirits.

 

The adversaries' tactic took on specific contours, intensifying corrosive dissimulation by planting seeds of discord and hatred among the followers themselves in an attempt to fragment and corrode Spiritist principles and values.

 

In another front of combat, stemming from utopian illusions, many political-partisan militants who self-identify as Spiritists select and reinterpret doctrinal concepts to legitimize the socio-economic model they venerate. Under the guise of "updating," they seek to adapt Spiritism to their partisan ideologies, using relativism to distort Spiritist principles and achieve the desired alignment with the social praxis they conceive.

 

Paradoxically, in the name of a supposed social justice and driven by the certainty that they are building a tolerant and fraternal society, they attack and disrespect all other Spiritist followers who do not identify with the same partisan flags, acting contrary to their own conception of tolerance and fraternity...

 

As relevant internal detractors currently, one sign for overcoming the period of struggle will occur when followers start to understand and value doctrinal coherence and prioritize the main battle to be fought, not in external arenas in passionate discussions, but in the intimate field of each individual by combating pride and selfishness and seriously instructing themselves about the reality of being.

 

The exercise of benevolence towards all, indulgence towards the imperfections of others, and forgiveness of offenses, just as the true meaning of charity from the Spiritist perspective, is the path that still seems distant from the current world but constitutes the primary struggle that the Spiritist should exemplify. At this stage of overcoming, Spiritism will advance to the religious period, marked by affectionate bonds among its followers and reasoned faith. Subsequently, it will move towards the intermediate period and the period of social renewal."

 

[1] See the article 'Trojan in Spiritist Groups,' written by me, published in the Correio Fraterno newspaper, edition 501, Oct/21. Link: https://correio.news/reflexoes/trojan-em-grupos-espiritas

[2] See question number 886 in The Spirits' Book by Allan Kardec.

 

Source: https://usesp.org.br/wp-content/uploads/2023/10/reDE-197.pdf