Spiritism is a loose corpus of religious faiths having in common the general belief in the survival of a spirit after death. In a stricter sense, it is a religion whose beliefs and practices are based on the works of Allan Kardec and others. Formed in France in the 19th century, it soon spread to other countries, but today the only country where it has a significant number of adherents is Brazil.
Spiritism is based on the five books of the Spiritist Codification written by French educator Hypolite Léon Denizard Rivail under the pseudonym Allan Kardec reporting séances in which he observed a series of phenomena that he attributed to incorporeal intelligence (spirits). His work was later extended by writers like Leon Denis, Jean-Baptiste Roustaing, Arthur Conan Doyle, Camille Flammarion, Gabriel Delanne, Ernesto Bozzano, Chico Xavier, Divaldo Pereira Franco, Waldo Vieira, Johannes Greber[ and others.Spiritism has adherents in many countries throughout the world, including Spain, United States, Canada, Japan, Germany, France, England, Argentina, Portugal and especially in American countries such as Cuba, Jamaica, and Brazil, which has among the largest proportion and greatest number of followers.
The fundamental principles of Spiritism, enunciated by Allan Kardec in his seminal work The Spirits Book, are: (i) A belief in the existence of spirits - non-physical beings that live in the invisible or spirit world - and (ii) the possibility of communication between these spirits and living people through mediumship. There is a clear difference between the terms "Spiritism" and "Spiritualism":
Although there are many similarities between the two, they differ in some fundamental aspects, particularly regarding man's quest toward spiritual perfection and the manner by which the followers of each practice their beliefs.
Spiritism teaches reincarnation or rebirth into human life after death. This basically distinguishes Spiritism from Spiritualism. According to the Spiritist doctrine, reincarnation explains the moral and intellectual differences among men. It also provides the path to man's moral and intellectual perfection by amending for his mistakes and increasing his knowledge in successive lives. For this reason Spiritism does not accept rebirth in animals as this would be retrogressive.
Finally, unlike Spiritualism, Spiritism is not a religious sect but a philosophy or a way of life by which its followers live by. Its followers have no priests or ministers and do not follow any religious rituals in their meetings. They also do not call their places of meetings as churches, and instead call them by various names such as centers, society or association. Their activities consist mainly of studying the Spiritist doctrine, applying spiritual healing to the sick and organizing charitable missions.
Kardec reaffirmed that on the cover of his "The Spirit's Book". Another author in the Spiritualist movement, Sir Arthur Conan Doyle included a chapter about Spiritism in his book "History of Spiritualism" confirming that Spiritism is Spiritualist (but not vice-versa). As consequence, many Spiritualist works are widely accepted in Spiritism, particularly the works of scientists Sir William Crookes, and Sir Oliver Lodge. Such works are more accepted in anglo-Saxon spiritist communities than in Latin-American ones, though.
In countries like Brazil the movement had spread and became widely accepted, mostly due to Chico Xavier's works. Today the official spiritist community has about 20 million adepts, though due to local syncretism, it is accepted and somehow practiced by three times as many across the country.
Allan Kardec refers to Spiritism in What is Spiritism? as a science dedicated to the relationship between incorporeal beings (spirits) and human beings. Thus, some spiritists see themselves as not adhering to a religion, but to a philosophical doctrine with a scientific fulcrum and moral grounds. On the other hand, many spiritists don't see any problem about embracing it as a religion as well.
The Spiritist moral principles are in agreement with the ones taught by Jesus (according to Kardec). Other moral examples like Francis of Assisi, Paul the Apostle, Buddha and Gandhi are also sometimes considered by the spiritists. Spiritist philosophical inquiry is concerned with the study of moral aspects in the context of an eternal life in spiritual evolution through reincarnation, a process believers hold as revealed by Spirits. Sympathetic research on Spiritism by scientists can be found in the works of Sir William Crookes.
Spiritism blends together notions taken from Christianity, Positivism and Platonism.
The basic doctrine of Spiritism ("the Codification") is defined in five books written and published by Allan Kardec during his life:
Kardec also wrote a brief introductory pamphlet (What is Spiritism?) and was the most frequent contributor to the Spiritist Review. His essays and articles would be posthumously collected into the aptly named tome Posthumous Works.
The five chief points of the doctrine are:
The central tenet of Spiritist doctrine is the belief in spiritual life. The spirit is eternal, and evolves through a series of incarnations in the material world. The true life is the spiritual one; life in the material world is just a short-termed stage, where the spirit has the opportunity to learn and develop its potentials. Reincarnation is the process where the spirit, once free in the spiritual world, comes back to the world for further learning.
Jesus, according to Spiritism, is the greatest moral example for humankind, is deemed to have incarnated here to show us, through his example, the path that we have to take to achieve our own spiritual perfection. Therefore, Spiritism claims to be a Christian doctrine, claiming it is based on Jesus Christ's teachings, despite of having a different interpretation for them.
The Gospels are reinterpreted in Spiritism; some of the words of Christ or his actions are clarified in the light of the spiritual phenomena (presented as law of nature, and not as something miraculous).
Spiritist doctrine stresses the importance of spiritual evolution. According to this view, humanity is destined for perfection; there are other planets hosting more advanced life forms and happier societies, where the spirit has the chance to keep evolving both in the moral and intellectual sense. Although not clear from Kardec's works, later spiritist writers elaborated on this point further, claiming humanity cannot detect more advanced life forms on other planets, as they are living in a slightly different plane, in the same way the spiritual plane is superimposed over this plane.
The communication between the spiritual world and the material world happen all the time, but to various degrees. Some people barely sense what the spirits tell them in an entirely instinctive way, and are not aware about their influence, while others have greater cognizance of their guidance. The so-called mediums have these natural abilities highly developed, and are able to communicate with the spirits and interact with them by several means: listening, seeing, or writing through spiritual command (also known by Kardecists as psychography or automatic writing). Direct manipulation of physical objects by spirits is not possible; for it to happen the spirits need the help (voluntary or not) of mediums with particular abilities for physical effects.
Psychography is a technique for "channeling" written messages from what is believed to be a disembodied spirit. The usual approach to psychography is to relate it to a special ability, innate or developed, called medianimity.
The most extensive treatise on psychography is Allan Kardec's Mediums' Book, one of the works comprised in the Spiritist Codification. Kardec recognises two basic types of psychography: indirect and direct.
This type of psychography depends on a material device, like an Ouija board, operated by one or more persons. This type is cumbersome and not useful for large communications, frequently producing gibberish.
Direct psychography is the most conventional type, in which a person, the medium, writes under the alleged influence of the spirit. It is called "direct" because the relationship between the medium(s) and the spirit is not by means of any mechanical device.
This type depends on medianimity alone and is subdivided into five subtypes, depending on how the spirit's message is committed to paper:
In which the spirit takes control of the medium's arm and writes independently from his awareness (the medium may pass the time paying attention to something else while his arm writes autonomously). Considered to be the most reliable and extraordinary type. Communications thus obtained are thought to be completely free from the interference of the medium's conscience.
In which the medium writes keeps relative control of his limb, but still feels a foreign influence on its movement. Unlike mechanical psychography, the medium knows all that is being written and can stop to rest or to turn the page whenever he sees fit. Reliability is almost as high as in mechanical psychography. Chico Xavier was purportedly this type of medium.
In which the spirit communicates with the inner self of the medium (subconscious), resulting in him writing what is on his mind, though it is something different from what the medium would normally think. Sentences come formed, but the medium can amend them with richer vocabulary or a better syntax before writing them down. This is the most common type, but is less reliable and is usually marred by the interference of the medium's conscience.
In which the medium receives vague notions in his mind, which he will write in his own words. This type of psychography is very difficult to tell apart from the regular thinking process, especially in people with a literary talent (a careless analysis would have most writers fall into this category).
Kardec's works do not establish any rituals or formal practices. Instead, the doctrine suggests that followers adhere to some principles regarded as common to all religions. The religious experience within spiritism is, therefore, largely informal. The exception to this is The National Spiritist Church of Alberta. This Church (which is fully recognized by the government as a religious denomination) has a Holy Communion Worship Service and a Marriage Ceremony in addition to the more standard Kardecist study groups.
The most important types of practices within Spiritism are:
Spiritism is not seen as a religion by some of its followers because it doesn't endorse formal adoration, require regular frequency or formal membership and claims not to be opposed to science, instead trying to harmonize with it. There are exceptions, though, as in the country of Canada, where The National Spiritist Church of Alberta is a government-recognized religious denomination. For a large part of its followers, the description of Spiritism is three-fold: science, for its studies on the mechanisms of mediumship; philosophy, for its theories on the origin, meaning and importance of life; and religion, for its guidance on a Christian behavior which will bring spiritual and moral evolution to mankind. It should be noted, though, that there's no acceptance to Spiritism in mainstream science and that its belief system fits with the definition of religion (that doesn't include regular frequency, membership, formal adoration).
Spiritism is practiced in different types of associations (including a Church format in Canada) formal or not, which can have local, regional, national or international scope.
Local organizations are usually called Spiritist centres or Spiritist societies. Regional and national organizations are called "federations", as the Federação Espírita Brasileira and the Federación Espírita Española, while international organizations are termed "unions", such as the Union Spirite Française et Francophone.
Spiritist centres (or Church in Canada) (especially in Brazil) are also often active book publishers and promoters of Esperanto.
Spiritism shares its roots with many other religions and denominations, mainly Christianity and Western traditions. It is unknown the extent of the influence of Hinduism, Buddhism and Shamanism over the doctrinal aspects of Spiritism, as set by Allan Kardec because the mentions of such religions are sparse in all his works. Kardec, however, acknowledges the influence of Socrates and Plato, Jesus and Francis of Assisi;.
Developments leading directly to Kardec's research were the famous Fox sisters and the phenomenon of the Talking boards. Interest in Mesmerism also contributed to the early Spiritist practice.
Emanuel Swedenborg (January 29, 1688 – March 29, 1772) was a Swedish scientist, philosopher, seer, and theologian. Swedenborg had a prolific career as an inventor and scientist. Then at age fifty-six he entered into a spiritual phase of his life, where he experienced visions of the spiritual world and claimed to have talked with angels, devils, and spirits by visiting heaven and hell. He claimed of being directed by God, the Lord Jesus Christ to reveal the doctrines of His second coming.
From 1747 until his death in 1772 he lived in Stockholm, Holland and London. During these 25 years he wrote 14 works of a spiritual nature of which most were published during his lifetime. Throughout this period he was befriended by many people who regarded him as a kind and warm-hearted man. Many people disbelieved in his visions; based on what they had heard, they drew the conclusions that he had lost his mind or had a vivid imagination. But they refrained from ridiculing him in his presence. Those who talked with him understood that he was devoted to his beliefs. He never argued matters of religion, and if obliged to defend himself he usually did it with gentleness and in a few words.
Sisters Catherine (1838–92), Leah (1814–90) and Margaret (1836–93) Fox played an important role in the creation of Spiritualism.
The daughters of David and Margaret Fox, they were residents of Hydesville, New York. In 1848, the family began to hear unexplained rapping sounds. Kate and Margaret conducted channeling sessions in an attempt to contact the presumed spiritual entity creating the sounds, and claimed contact with the spirit of a peddler who was allegedly murdered and buried beneath the house. A skeleton later found in the basement seemed to confirm this. The Fox girls became instant celebrities. They demonstrated their communication with the spirit by using taps and knocks, automatic writing or psychography, and later even voice communication, as the spirit took control of one of the girls.
Skeptics suspected this was nothing but clever deception and fraud. Indeed, sister Margaret eventually confessed to using her toe-joints to produce the sound. And although she later recanted this confession, both she and her sister Catherine were widely considered discredited, and died in poverty. Nonetheless, belief in the ability to communicate with the dead grew rapidly, becoming a religious movement called Spiritualism, and contributing greatly to Kardec's ideas.
Just after the news of the Fox affair came to France, people became even more interested in what was sometimes termed the "Spiritual Telegraph". In the beginning, a table spun with the "energy" from the spirits present by means of human channeling (hence the term "medium"). But, as the process was too slow and cumbersome, a new one was devised, supposedly from a suggestion by the spirits themselves: the talking board.
Early examples of talking boards were baskets attached to a pointy object that spun under the hands of the mediums, to point at letters printed on cards scattered around, or engraved on, the table. Such devices were called corbeille à bec ("basket with a beak"). The pointy object was usually a pencil.
Talking boards were tricky to set up and to operate. A typical séance using a talking board saw people sitting at a round table, feet resting on the chairs' supports and hands on the table top or, later, on the talking board itself. The energy channeled from the spirits through their hands made the board spin around and find letters which, once written down by a scribe, would form intelligible words, phrases, and sentences. The system was an early, and less effective, precursor of the Ouija boards that later became so popular.
Allan Kardec first became interested in Spiritism when he learned of the Fox sisters, but his first contact with what would become the doctrine was by means of talking boards. Some of the earlier parts of his Spirits' Book were channeled this way.
Franz Anton Mesmer (May 23, 1734 – March 5, 1815) discovered what he called magnétisme animal (animal magnetism) and others often called mesmerism. The evolution of Mesmer's ideas and practices led Scottish surgeon James Braid (1795–1860) to develop hypnotism in 1841.
Spiritism incorporated and kept some practices inspired or directly taken from Mesmerism. Among them, the healing touch, still in Europe, and the energization of water to be used as a medicine for spirit and body.
The term "spiritualism" has been frequently used to denote the belief in the possibility of communication with disembodied spirits, and the various devices employed to realize this belief in practice.
The term "Spiritism", which is used in Italy, France, and Germany, seems more apt to express this meaning.
Spiritualism, then, suitably stands opposed to materialism. We may say in general that Spiritualism is the doctrine which denies that the contents of the universe are limited to matter and the properties and operations of matter. It maintains the existence of real being or beings (minds, spirits) radically distinct in nature from matter.
It may take the form of Spiritualistic Idealism, which denies the existence of any real material being outside of the mind; or, whilst defending the reality of spiritual being, it may also allow the separate existence of the material world. Further, Idealistic Spiritualism may either take the form of Monism (e.g., with Fichte), which teaches that there exists a single universal mind or ego of which all finite minds are but transient moods or stages: or it may adopt a pluralistic theory (e.g. with Berkeley), which resolves the universe into a Divine Mind together with a multitude of finite minds into which the former infuses all those experiences that generate the belief in an external, independent, material world. The second or moderate form of Spiritualism, whilst maintaining the existence of spirit, and in particular the human mind or soul, as a real being distinct from the body, does not deny the reality of matter. It is, in fact, the common doctrine of Dualism.
However, among the systems of philosophy which adhere to Dualism, some conceive the separateness or mutual independence of soul and body to be greater and others less.
With some philosophers of the former class, soul and body seem to have been looked upon as complete beings merely accidentally united. For these a main difficulty is to give a satisfactory account of the inter-action of two beings so radically opposed in nature.
Historically, we find the early Greek philosophers tending generally towards Materialism. Sense experience is more impressive than our higher, rational consciousness, and sensation is essentially bound up with the bodily organism. Anaxagoras was the first, apparently, among the Greeks to vindicate the predominance of mind or reason in the universe.
It was, however, rather as a principle of order, to account for the arrangement and design evident in nature as a whole, than to vindicate the reality of individual minds distinct from the bodies which they animate. Plato was virtually the father of western spiritualistic philosophy. He emphasized the distinction between the irrational or sensuous and the rational functions of the soul. He will not allow the superior elements in knowledge or the higher "parts" of the soul to be explained away in terms of the lower. Both subsist in continuous independence and opposition. Indeed, the rational soul is related to the body merely as the pilot to the ship or the rider to his horse. Aristotle fully recognized the spirituality of the higher rational activity of thought, but his treatment of its precise relation to the individual human soul is obscure. On the other hand, his conception of the union of soul and body, and of the unity of the human person, is much superior to that of Plato.
Though the future life of the human soul, and consequently its capacity for an existence separate from the body, was one of the most fundamental and important doctrines of the Christian religion, yet ideas as to the precise meaning of spirituality were not at first clear, and we find several of the earliest Christian writers (though maintaining the future existence of the soul separate from the body), yet conceiving the soul in a more or less materialistic way (cf. Justin, Irenaeus, Tertullian, Clement, etc.).
The Catholic philosophic doctrine of Spiritualism received much of its development from St. Augustine, the disciple of Platonic philosophy, and its completion from Albertus Magnus and St. Thomas, who perfected the Aristotelian account of the union of soul and body.
Modern Spiritualism, especially of the more extreme type, has its origin in Descartes. Malebranche, and indirectly Berkeley, who contributed so much in the sequel to Monistic Idealism, are indebted to Descartes, whilst every form of exaggerated Dualism which set mind and body in isolation and contrast traces its descent from him.
In spite of serious faults and defects in their systems, it should be recognized that Descartes and Leibnitz contributed much of the most effective resistance to the wave of Materialism which acquired such strength in Europe at the end of the eighteenth and during the first half of the nineteenth centuries. In particular, Maine de Biran, who emphasized the inner activity and spirituality of the will, followed by Jouffroy and Cousin, set up so vigorous an opposition to the current Materialism as to win for their theories the distinctive title of "Spiritualism".
In Germany, in addition to Kant, Fichte, and other Monistic Idealists, we find Lotze and Herbart advocating realistic forms of Spiritualism. In England, among the best-known advocates of Dualistic Spiritualism, were, in succession to the Scottish School, Hamilton and Martineau; and of Catholic writers, Brownson in America, and W.G. Ward in England.
Whilst modern Idealists and writers advocating an extreme form of Spiritualism have frequently fallen into grievous error in their own positive systems, their criticisms of Materialism and their vindication of the reality of spiritual being seem to contain much sound argument and some valuable contributions, as was indeed to be expected, to this controversy.
The line of reasoning adopted by Berkeley against Materialism has never met with any real answer from the latter. If we were compelled to choose between the two, the most extreme Idealistic Materialism would be incomparably the more logical creed to hold. Mind is more intimately known than matter, ideas are more ultimate than molecules. External bodies are only known in terms of consciousness. To put forward as a final explanation that thought is merely a motion or property of certain bodies, when all bodies are, in the last resort, only revealed to us in terms of our thinking activity, is justly stigmatized by all classes of Spiritualists as utterly irrational. When the Materialist or Sensationist reasons out his doctrine, he is landed in hopeless absurdity. Materialism is in fact the answer of the men who do not think, who are apparently quite unaware of the presuppositions which underlie all science.
The contention, old as Anaxagoras, that the order, adaptation, and design evidently revealed in the universe postulate a principle distinct from matter for its explanation is also a valid argument for Spiritualism. Matter cannot arrange itself. Yet that there is arrangement in the universe, an that this postulates the agency of a principle other than matter, is continually more and more forced upon us by the utter failure of natural selection to meet the demands made on it during the last half of the past century to accomplish by the blind, fortuitous action of physical agents work demanding the highest intelligence.
The denial of spiritual beings distinct from, and in some sense independent of, matter inexorably involves the annihilation of morality. If the mechanical or materialistic theory of the universe be true, every movement and change of each particle of matter is the inevitable outcome of previous physical conditions. There is no room anywhere for effective human choice or purpose in the world. Consequently, all those notions which form the constituent elements of man's moral creed--duty, obligation, responsibility, merit, desert, and the rest--are illusions of the imagination. Virtue and vice, fraud and benevolence are alike the inevitable outcome of the individual's circumstances, and ultimately as truly beyond his control as the movement of the piston is in regard to the steam-engine.
Again, unless the reality of spirit distinct from, and independent of, matter be admitted, the still more incredible conclusion inexorably follows that mind, thought, consciousness play no really operative part in the world's history. If mind is not a real distinct energy, capable of interfering with, guiding, and influencing the movements of matter, then clearly it has played no real part in the creations of art, literature, or science. Consciousness is merely an inefficacious by-product, an epiphenomenon which has never modified in any degree the movements of matter concerned in the history of the human race.
The outcome of all the main theses of psychology, empirical and rational, in Catholic systems of philosophy is the establishment of a Spiritualistic Dualism, and the determination of the relations of soul and body. Analysis of the higher activities of the soul, and especially of the operations of intellectual conception, judgment, reasoning, and self-conscious reflection, proves the faculty of intellect and the soul to which it belongs to be of a spiritual nature, distinct from matter, and not the outcome of a power inherent in a bodily organ.
At the same time the Scholastic doctrine, better than any other system, furnishes a conception of the union of soul and body which accounts for the extrinsic dependence of the spiritual operations of the mind on the organism; whilst maintaining the spiritual nature of the soul, it safeguards the union of soul and body in a single person.
As Spiritualism emerged in a Christian environment, it has features in common with Christianity, ranging from an essentially Christian moral system to practices such as Sunday services and the singing of hymns. Nevertheless, on significant points Christianity and Spiritualism are different. Spiritualists do not believe that the works or faith of a mortal during a brief lifetime can serve as a basis for assigning a soul to an eternity of Heaven or Hell; they view the afterlife as containing hierarchical "spheres", through which each spirit can progress. Spiritualists differ from Protestant Christians in that the Judeo-Christian Bible is not the primary source from which they derive knowledge of God and the afterlife: for them, their personal contacts with spirits provide that.
Christians, generally speaking, accept and believe that Jesus Christ died on the cross to pay for all the sins of all humanity from the dawn of time to eternity. The great majority of Spiritualists do not accept that the death of Jesus Christ on the cross was to pay for all of humanity's sins. Instead, they believe that each individual is personally responsible and may have to answer for all of their own thoughts, words, and deeds after death upon their return to the spirit realms.
Most dramatically, Christianity, following the Council of Nicaea and the teachings of Paul ("And though worms destroy this body, yet in my flesh shall I see God"), has traditionally asserted that there will be a bodily resurrection of the dead, and a physical, not merely spiritual, afterlife. This view is self-evidently incompatible with Spiritualism, where the merely spiritual existence is superior to the embodied one.
In the same way that Christians have the guidance of the Ten Commandments, Spiritualists follow a number of principles, which are different depending on the tradition followed.
There are quite a number of Spiritualist churches which are explicitly Christian in theology, forms of worship and praise, and liturgical orientation. Among these Christian Spiritualist groups are the historically African American denominations collectively known as the Spiritual Church Movement, a group which includes multi-church organizations such as the Metropolitan Spiritual Churches of Christ, and Pentecostal Spiritual Assemblies of Christ International.
It is held by some adherents of the Jewish religion that Spiritualism is strictly forbidden by the Bible (Old Testament). In Leviticus, one of the books concerning God's laws to Moses, it is written that God says: "I will set my face against the person who turns to mediums and spiritists to prostitute himself by following them, and I will cut him off from his people." (Leviticus 20:6).
On the other hand, among Jews who are inclined toward Spiritualism it is common to refer to trance mediumship as "prophecy," a "vision," or a "dream," and to cite as a counter-text the verse from Numbers 12:6 in which God says, "Hear my words: If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream."
Within Islam, certain traditions, notably Sufism, consider communication with spirits possible. Additionally, the concept of Tawassul recognises the existence of Good Spirits on a Higher Plane of existence closer to God, and thus able to intercede on behalf of humanity.
Hinduism, though heterogeneous, shares with Spiritualism a belief in the existence of the soul after death and also the belief of ghosts or spirits. Hinduism teaches both reincarnation and ghosts, as Hindus believe that if a person were to die at an early age, such as by suicide or unnatural death, the spirit then roams the earth until their natural date of death. The spirit is only then reincarnated into its next physical form.
The second direction taken has been to adopt formal organization, patterned after Christian denominations, with established liturgies and a set of Seven Principles, and training requirements for mediums. In the United States the Spiritualist churches are primarily affiliated either with the National Spiritualist Association of Churches or the loosely allied group of denominations known as the spiritual church movement; in the U.K. the predominant organization is the Spiritualists' National Union, founded in 1890.
Formal education in Spiritualist practice emerged in 1920s, with organizations like the William T. Stead Center in Chicago, Illinois, and continue today with the Arthur Findlay College at Stansted Hall in England, and the Morris Pratt Institute in Wisconsin, USA.
Diversity of belief among organized Spiritualists has led to a few schisms, the most notable occurring in the U.K. in 1957 between those who held the movement to be a religion sui generis (of its own with unique characteristics), and a minority who held it to be a denomination within Christianity. In the United States, this distinction can be seen between the less Christian National Spiritualist Association of Churches and the more Christian spiritual church movement.
The practice of organized Spiritualism today resembles that of any other religion, having discarded most showmanship, particularly those elements resembling the conjurer's art. There is thus a much greater emphasis on "mental" mediumship and an almost complete avoidance of the apparently miraculous "materializing" mediumship that so fascinated early believers such as Arthur Conan Doyle. The first Spiritualist Church in Australia was the United Stanmore & Enmore Spiritualist Church established in 1913. In 1921 Arthur Conan Doyle gave a farewell to Australia speech there.
What is a Soul Reading?
We all have a Soul level purpose in life and want, deep in our hearts, to express it. We each have guides, masters and angels who surround and protect us and who can help us to access what our Soul's purpose is
Palmistry invokes a sense of curiosity, mystic, fear, and thrill within all. Highly prevalent and in vogue throughout the world, Palmistry has roots that can be traced to the ancient country, India. True, ancient in nature and origin, Palmistry is of different types. And among them, Indian Palmistry is held to be the oldest with a history spanning nearly 3000 years.
Spiritualism is based upon three main tenets or basic beliefs: 1. the inner spirit is the only reality, 2. the inner self which we call also as the higher self is distinct and different from the outer self or the lower self , also known as the physical self and 3.through a process of detachment and spiritual discipline, it is possible for us to detach ourselves from the outer self and discover the inner self that is hidden in all of us. Spiritualism is religion plus. It is above religion and can be a good cure for the petty and narrow minded thinking that often people cultivate because of their excessive attachment to religion. Religion separates man from man and divides people into groups, where as spiritualism helps us see the whole. Spiritualism is way beyond dogmatism, fundamentalism and obscurantism which are responsible for many problems among nations and peoples. The need of the hour is spiritualism, and this section will help you know more about this subject.
Information comes to us in so many ways, some very subtle, as in symbols. Psychics are especially skilled at noticing and interpreting these gentle signals that appear in our lives. To be efficient and proficient in our work, we must also develop a broad understanding of the meaning of a great many signs, symbols and archetypes. Here we share some of what we have learned.
THE MOON, HER PROPERTIES AND SIGNIFICATIONS.
The Moon we find called by the ancients Lucina, Cynthia, Diana, Phœbe, Latona, Noctiluca, Proserpina; 1 she is nearest to the earth of all the planets.
Motion.--She terminates her course through the whole twelve signs in 27 days, 7 hours, 43 minutes, 5 seconds; her mean motion is 13 degrees, 10 minutes, and 36 seconds; but she moves sometimes less and sometimes more, never exceeding 15 degrees and 12 minutes in 24 hours' time.
Latitude.--Her greatest north latitude is 5 degrees and 17 minutes. Her greatest south latitude 5 degrees and 12 minutes. She is never retrograde; but when she is slow in motion, and goes less in 24 hours than 13 degrees and 11 minutes; she is then equivalent to a retrograde planet.
Nature.--She is a feminine, nocturnal planet; cold, moist, and phlegmatic.
Manners when well placed or dignified.--She signifies one of composed manners, a soft tender creature, a lover of all honest and ingenious sciences, a searcher of and delighter in novelties, naturally inclined to flit and shift his habitation; unsteadfast, wholly caring for the present times; timorous prodigal, and easily frightened; loving peace, however, and to live free from the cares of this life. If a mechanic, the man learns many occupations, and frequently will be tampering with many ways to trade in.
When ill.--A mere vagabond, idle person, hating labour; a drunkard, a sot, one of no spirit or forecast, delighting to live beggarly and carelessly; one content in no condition of life, either good or ill.
Corporature.--She generally presents a man of fair stature, whitely coloured; the face round, grey eyes, and a little lowering; much hair both on the head, face, and other parts; usually one eye a little larger than the other; short hands and fleshy; the whole body inclining to be fleshy, plump, corpulent, and phlegmatic. If she be impedited of the ☉ in a nativity or question, she usually signifies some blemish in or near the eye; a blemish near the eye, if she be impedited in succeedent houses; in the sight, if she be unfortunate in angles, and with fixed stars called nebulae.
Qualities of Men and Women.--She signifies queens, countesses, ladies, all manner of women, as also the common people, travellers, pilgrims, sailors, fishermen, fishmongers, brewers, tapsters, publicans, letter carriers, coachmen, huntsmen, messengers, mariners, millers, maltsters, drunkards, oysterwives, fishwomen,
also midwives, nurses, &c.; hackneymen, watermen, water-bearers. 1
Sickness.--Apoplexies, palsy, the cholic, the stomach-ache, diseases in the left side, the bladder and members of generation; the menstrues and liver in women, dropsies, fluxes of the belly, all cold rheumatic diseases, cold stomach, the gout in the wrists and feet; sciatica, worms, hurts in the eyes, surfeits, rotten coughs, convulsive fits, the falling sickness, king's evil, abscess, smallpox, and measles.
Orb.--Is 12 degrees.