BRDNSKY and Spiritualist Circle of Light

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Spiritualist Principles of Declaration: We Believe in Infinite Intelligence


     Within Spiritualism there are Declaration of Principles. We hold these to be the solemn foundation of our beliefs. When experienced they help direct us on our path. Not everyone interprets these in the same fashion. We don’t expect you to interpret them in the fashion they will be presented. Many of us need a place to build from and perhaps this can be your cornerstone. How we interpret often changes from one understanding into another, we can only imagine the same will be for you.

     We believe in Infinite Intelligence.

     We begin with a belief. Beliefs are transient because they are often based on opinions, desires, and values. Nothing about them is a fact, though they may be based on the interpretation of facts, they are not factual. Infinite, to some means never ending, no beginning and no end. This may be why the term Infinite Intelligence is taken to imply God is never-ending. The Greek philosopher Anaximander was the first to use the term infinity in connection with the Divine.  He asserted that the source was of a different quality than the elements. That source was called Infinite. He also describes the Infinite, not as being endless, but as beginning.  What makes this so fascinating are the many teachings suggesting the ever-present. It's not about living in the present but existing in the present.


     Now we come to the matter of intelligence. In our Western culture the dominant interpretation of intelligence is cognitive, or how smart a person is. Intelligent people know this isn’t true. Theories about intelligence range from cognitive abilities to social and emotional intelligence and include adaptability. Clearly, intelligence is an abstract concept, meaning that it only exists in theory because there is no agreeable means of measuring. This leaves intelligence as being a discovery.  What has this to do with God?

     God also exists as an abstract phenomenon, just as intelligence, infinity, mind, and a host of other ideas that may never achieve substance in a recognizable fashion. However, there is something they all have in common, experience or an experiential quality. Infinity, if we accept Anaximander’s description, as being a beginning, and interpret intelligence as discovery, then we may also accept experience as the only means of qualification. This also suggests Infinite Intelligence is not something existing outside of us but must also be an experience which can only exist within. After we experience the Infinite Intelligence, the belief gives away, but not to fact. The belief in Infinite Intelligence gives way to a knowing, which becomes an abstract knowing.

References
Eris, B. (2008). Intelligence: An analysis of the American experience for the perspective of critical theory. Educational Sciences: Theory & Practice, 8(1), 79-87.
Pojman, L. P. (1998). Classics of Philosophy. New York: Oxford University.

Image by Rudy and Peter Skitterians from Pixabay.


Spiritualist Declaration of Principles: We Believe that the Phenomena of Nature, both Physical and Spiritual, are the Expression of Infinite Intelligence

     There are nine Spiritualist Declaration of Principles. This is principle two. We believe that the phenomena of Nature, both physical and spiritual, are the expression of Infinite Intelligence.

     We’ve addressed the idea of beliefs, but what is phenomena? Phenomena is events witnessed by us. Nature is a conglomeration of events occurring simultaneously. When we considered Infinite, we ascertained through Anaximander that it is beginning or a continuous beginning.  Nature is continuously in a state of renewal, making it infinite. Expression is often connected to behavior, which is considered to be the expression of emotions. We say this because of the implied relationship between emotions and behavior by psychologists.  This allows us to suggest that Nature expresses the behavior of Infinite Intelligence. Behavior suggests a level of intelligence, which comes back to the idea of Infinite Intelligence being alive and not just words used to express an abstract idea.

     The physical behavior of Nature is what we witness, but what about the unseen aspect? The early Egyptians identify spirit as being the animating force known as ka.  In modern vernacular, spirit has come to be a catchall for anything remotely related to the Divine or metaphysics, including becoming interchangeable with soul. Archie Bahm directs us to the Latin Spiritus, which means breath.  He also states that many cultures had similar words. We associate breath with life, connecting spirit with the life experience, making us students of life.

     Another way of seeing this is that the expression of Nature is movement and repose.  These are Nature’s fundamental aspects, commonly referred to as male and female, active and receptive.  These terms become physical, being active, and spiritual, being receptive. While contemplating this, a thought was provided. Spirit is the active principle and soul the receptive principle. According to ancient teaching, spirit is the animating force. Spirit and soul may be the unity referred to in the Gnostic writing, The Secret Book of John. They are separate and not. Theirs is a subtle relationship.

     The Chaldeans believed Nature was the expression of the Divine.  We believe this to be true, though we use different words to express this, the meaning remains the same. We may venture further and say that because we are also expressions of Nature, we are also of the Divine, and because we are of the Divine, we contain the Divine and are representative of the Divine. Just as we resemble our parents.


References
Bahm, A. (1964). The World's Living Religions: A searching comparison of the faiths of East and West. Carbondale and Edwardsville, IL: Southern Illinois University Press.
Kelly, E. (1893). The Stone of the Philosophers. In E. Kelly, The Alchemical Writings of Edward Kelly (pp. 1-50). London: James Elliot & Co.
Ninot, G., Fortes, M., & Delingnieres, D. (2005). Dynamics of self-esteem in adults over a 6-month period: An exploratory study. Journal of Psychology, 139(4), 315-30.
Pike, A. (1871). Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry.
Rosale, D. (2007). Ancient Egypt. In J. R. Hinnels, Handbook of Ancient Religions. New York: Cambridge University Press.
The Gospel of Thomas. (1984). In W. Barnstone, The other Bible. New York: Harper Collins.
The Pre-Socratics. (1998). In L. P. Pojman, Classics of Philosophy. New York: Oxford University Press.
Image by Mikhail Y from Pixabay.


Spiritualist Declaration of Principles: We affirm that the correct understanding of such expression and living in accordance therewith constitutes true religion.

     Our third declaration is an affirmation. We affirm that the correct understanding of such expression and living in accordance therewith constitutes true religion. This is in response to believing in Infinite Intelligence and that Nature is the Divine expression of Infinite Intelligence.

 

     To affirm something is to state it as fact. This is the first principle presented as fact. What Spiritualism is stating is we know this to be true. We know that if any take the time to investigate nature, they will gain an understanding and through that understanding achieve harmony. Some may ask, what aspect of nature should we study? The proper response is, All of it.

 

     There were some cultures that believed nature was the expression of the Divine, or in our case, Infinite Intelligence. Others were of the opinion that nature was the ultimate expression. Mystics believe humankind is the ultimate expression of the Divine because within the human being all aspects of nature exist.[1] In either case, it is what resides around us and that is what we should observe.

 

     Nature exists on a variety of levels. We experience nature through meditation, through social activities, through excursions into what we affectionately call the wilderness. Thus, there are numerous laws of nature many will espouse, if we never fully comprehend them, understanding two will get us to where we want to be. The Natural Law of Cause and Effect and the Heisenberg Uncertainty Principle, or the Natural Law of Uncertainty.

 

     The Natural Law of Cause and Effect is one of the Hermetic Principles known as the Principle of Causation. For every cause, there is an effect, and for every effect there is a cause. Everything happens according to natural law; chance is but a name for a law not recognized.[2] We think of this when experiencing something we were unprepared for. We may refer to these events as being lucky or unlucky. A better way of explaining cause and effect is our behavior. We initiate activity, particularly when we have a vested interest.[3] Thus, our actions and reactions can be generalized in this fashion. We can also expand causation to account for many events in our lives, including illness. The difference between illness and disease is that illness is often personal in nature, while disease often has an organic origin.[4] This does not preclude illness as a cause for disease or similar activities such as lifestyle. Excessive stress often opens the door for illness and disease.[5] Often people will focus on ways of avoiding stress, they become so intense in their desire, that they miss or become unaware of other events equally important.

 

     The Heisenberg Uncertainty Principle is something referred to in quantum physics, but experience has shown this to be true in all aspects of life. The more predictable an event becomes, the more likely one is to lose control of it.[6] When we make a plan, we may be focused on the outcome, allowing for disturbances to occur during any one of several steps. On the other hand, we may be so engrossed on the plan, the result may not be what we had hoped. The broader our focus, the better our ability to adapt to whatever changes may present themselves. This is the Natural Law of Uncertainty.

 

     If we can understand these two fundamental laws of nature, our experience of life can be much improved. From the Spiritualist’s perspective, this is the best way to attain and sustain harmony. The religion of Spiritualism should be able to guide us to establishing harmony within our lives and provide a means of maintaining it. Understanding these two fundamental laws of nature can carry us a long way, particularly if the others elude us.  Fortunately for us, Nature conspires towards harmony.[7]

 

References

Davis, A. J. (1847). The Principles of Nature, Her Divine Revelations and a Voice to Mankind. Boston, MA: Colby & Rich Banner Publishing House.

Delbanco, T. (1993). Healing roles of doctor and patient. In B. Moyers, Healing and the Mind. New York: Bantam Publishing.

Hall, M. P. (1928). The Secret Teachings of all Ages: An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolical Philosophy. H.S. Crocker Co., Inc.

Lipton, B., & Bhaerman, S. (2009). Spontaneous Evolution: Our Positive Future (and a way to get there from here). New York: Hayhouse.

Mitchell, T. T. (1982). Motivation: New direction for theory, research, and practice. Management Review, 7(1), 80.

Pike, A. (1871). Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry.

Three Initiates. (1912). The Kybalion. Chicago: The Yogi Publication Society Masonic Temple.

Wookrich, T. (2004). Practical stress reduction. New Times Naturally!, 16.


Image by David Mark from Pixabay.

 


[1] (Hall, 1928)

[2] (Three Initiates, 1912)

[3] (Mitchell, 1982)

[4] (Delbanco, 1993)

[5] (Wookrich, 2004)

[6] (Lipton & Bhaerman, 2009)

[7] (Davis, 1847)

Spiritualist Declaration of Principles: We affirm, that the existence and personal identity of the individual continue after the change called death.

     Principle four of the Spiritualist Declaration of Principles is, We affirm, that the existence and personal identity of the individual continue after the change called death.

 

     Every religion that has ever come into existence and been forgotten has had at least one cornerstone connecting them. The belief in the continuity of life. The ancient Egyptians are best known for this with the tombs of the Pharaohs. Many stories abound concerning this. Abydos, the Royal Necropolis, as it became known to archeologists, is home to many of the Pharaohs of past. It is here we learned of the belief, though it was suspected to have entered the minds of humans far earlier. It is with the Egyptians we discovered the death ritual of those in the service of its leaders. During the first Dynasty, when a Pharaoh departed this room their staff departed with them, to continue their service in what we call the afterlife.[1] They could very well be the authorities on this controversial subject.

 

     Study natural phenomena and become instructed in spiritual truth.[2] This is something our ancestors excelled at. They observed the sun dying each night only to be reborn. They observed the vegetation and certain animals disappearing at certain times of the year, only to reappear at another time. The idea of existence after the apparent vacancy of the body came naturally.[3] To them, no one departs this room dead, for they can only be alive.[4] They developed a system, the soul was the essence of being, while the spirit was the animating force.[5] When the spirit left the body, the soul went to dwell in the Beautiful West.[6]

 

     Spiritualism was not developed in response to Andrew Jackson Davis’ writings, but he was instrumental in developing the philosophical aspect of Spiritualism. If a religion is to be successful, it needs to be based on sound philosophy.[7] His approach to the translation was akin to planning for a trip. One should gather as much information as is available. We should have faith in the information provided, as it is no different from printing out a map to a destination from Google® or Bing®. Our journey, after all is filled with stopovers. In our spiritual journey, each of us has had a layover here. Think of it as touring a mansion, moving from room to room. As Andrew Jackson Davis in the Great Harmonia, likens it to traversing the ocean. ‘the passage from this sphere into the next is no more a change to the individual than a journey from America to England, excepting the almost complete emancipation consequent upon the change, from rudimental misdirection and earthly imperfections.’[8] Though, one might respond that no one has returned from any of those other rooms. This is not entirely true.

 

     Scientist, Ian Stevenson, developed protocols for determining a reincarnation event.  Of 112 cases investigated in his, Where Reincarnation and Biology Intersect, 90 of those cases supported the theory of reincarnation.[9] In his interviews, he found that children, up to the age of five or six, could remember a previous life.[10]

 

     We affirm that the existence and personal identity of the individual continue after the change called death. We know this to be true. The theory was developed by an ancient civilization and proven by acceptable terms. However, the argument still stands, why doesn’t anyone remember?

 

 

 

 

References

Bahm, A. (1964). The World's Living Religions: A searching comparison of the faiths of East and West. Carbondale and Edwardsville, IL: Southern Illinois University Press.

Davis, A. J. (1851). The Great Harmonia; Being a Philosophical Revelation of the Natural, Spiritual and Celestial Universe (Vol. 2 The Teacher). Boston, MA: Benjamin B. Mussey & Co.

Galvin, J. (2005, Apr.). Abydos: Life and death at the dawn of Egyptian civilization. National Geographic(106).

Redgrove, H. S. (1920). Bygone Beliefs: Being a Series of Excursions in the Byways of Thought. London: William Rider & Son, Ltd.

Stevenson, I. (1997). Where Reincarnation and Biology Intersect. Westport, CT: Praeger Publishers.

Stevenson, I. (2003). European Cases of the Reincarnation Type. Jefferson, NC: McFarland & Co.

The Trustees of the British Museum. (2010). Journey Through the Afterlife: Ancient Egyptian Book of the Dead. (J. H. Taylor, Ed.) London: British Museum Press.

 

Image by SuperHerftigGeneral from Pixabay.


[1] (Galvin, 2005)

[2] (Redgrove, 1920)

[3] (The Trustees of the British Museum, 2010)

[4] (The Trustees of the British Museum, 2010)

[5] (The Trustees of the British Museum, 2010)

[6] (The Trustees of the British Museum, 2010)

[7] (Bahm, 1964)

[8] (Davis, 1851)

[9] (Stevenson, 1997)

[10] (Stevenson, European Cases of the Reincarnation Type, 2003)

Some Simple Rules for Mediumship Development

Spiritualist Circle of Light presents some mediumship development guidelines. Spiritualism is a religion focusing on the demonstration of the continuity of life. Some claim this ability was active when they were born. Others, like myself, have take the time to develop this faculty. There are many books and guides on the topic. This doesn't necessary mean experience. What we share today is some of the experience of development.


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Spiritualist Declaration of Principles: We affirm that the communication with the so-called dead is a fact, scientifically proven by the phenomena of Spiritualism.

     The fifth Declaration of Principles is that We affirm that the communication with the so-called dead is a fact, scientifically proven by the phenomena of Spiritualism.

 

     Andrew Jackson Davis, in the Principles of Nature, Her Divine Revelations, and a Voice to Mankind, tells us “Duty demands serious analysis and investigation of all conspicuous subjects (page 1; par. 1).”[1] Communicating with those forces other than human and unseen represents a conspicuous subject. The fundamentals of science are observation and experimentation. An event is observed, and then staged in an effort to understand the underlying causes. This is accomplished through repeating the occurrence in controlled conditions. Afterwards, a question is posed and alterations to the original event are made in an effort of refinement. In other words, a hypothesis is formed tested, and a theory developed.

 

     James H. Hyslop was the first scholar to become a professional investigator of spirit phenomena.[2] He also pointed out that every intelligent person who investigated these events would conclude that the communication was not fabricated, but genuine.[3] Arthur Conan Doyle, famous for the Sherlock Holmes stories, used deductive reasoning and forensic science in his investigations. Through this approach, he judged Spiritualism to be a science and the communications factual.[4]

 

     Other investigators include William Crookes and Cromwell Varley. Daniel Douglas Home, a well-known medium participated in experiments conducted by Varley, the chief engineer of the Atlantic Cable Company in 1868.[5] At the end of the experiments in 1871, he had observed sounds, vibrations, movements of heavy objects, and the performance of musical pieces. None of the items were handled by Home. William Crookes conducted similar experiments, including hosting Kate Fox.[6] He made two important discoveries. The first was that the protocols for testing mediums had to be tailored and the second was that the communicating force is not constant but ebbs and flows like the tides of the ocean.[7]

 

     The lesson here is not that science has and continues to investigate the phenomena of Spiritualism, but that each of us should also investigate on our own. During the development of mediumship and the public séance, fraudulent characters developed their own form of communication. Such mediums may have cast a shroud of deception on the phenomena through cabinet mediumship. Some say they were the inspiration for magicians, including Harry Houdini.[8] Such mediums and events have not disappeared. This is why many of the mediums of the Independent Spiritualist Association are trained to provide some form of identification for the one receiving the information. As Hyslop stated in one of his books, the burden of proof is on the shoulders of the skeptic.[9] It's good to be skeptical, it exposes weakness and fallacies.[10] Just because the phenomena of Spiritualism have been proven does not mean anyone has to accept it. Investigate and make your own discovery.

 

References

Chapin, D. A. (2000). Exploring Other Worlds: Margaret Fox, Elisha Kane and the Antebellum Culture of Curiosity. Ann Arbor, MI: Bell & Howell Information and Learning Company.

Davis, A. J. (1847). The Principles of Nature, Her Divine Revelations and a Voice to Mankind. Boston, MA: Colby & Rich Banner Publishing House.

Davis, A. J. (1851). The Great Harmonia; Being a Philosophical Revelation of the Natural, Spiritual and Celestial Universe (Vol. 2 The Teacher). Boston, MA: Benjamin B. Mussey & Co.

Doyle, A. C. (1975). History of Spiritualism: Volumes 1 and 2. New York: Arno Press.

Fowler, A. (2016). Arthur Conan Doyle's Spiritualist British Commonwealth: "The great unifying force". English Literature in Transition, 1880-1920, 59(4), 456-472.

Mishlove, J. (1975). The Roots of Consciousness: Psychic Liberation through History. New York: Random House Pub.

Morita, S. J. (1995). Modern Spiritualism and reform in America. University of Oregon.

Natale, S. (2010). Spiritualism exposed: Scepticism, credulity and spectatorship in end-of-the-century America. Eurpean Journal of American Culture, 29(2), 131-144.

Tymn, M. (2015). Filtering our the bosh. Journal for Spiritual & Consciousness Studies, 38(1), 1-6.

 

Image by Jackson David from Pixabay


[1] (Davis, 1847)

[2] (Morita, 1995)

[3] (Tymn, 2015)

[4] (Fowler, 2016)

[5] (Mishlove, 1975)

[6] (Mishlove, 1975)

[7] (Doyle, 1975)

[8] (Natale, 2010)

[9] (Tymn, 2015)

[10] (Davis, The Great Harmonia; Being a Philosophical Revelation of the Natural, Spiritual and Celestial Universe, 1851)

Spiritualist Declaration of Principles: 

We believe the highest morality is contained in the Golden Rule, “Whatsoever you would, that others should do unto you; do you likewise unto them.”

     The sixth principle of the Spiritualist Declaration of Principles is, We believe the highest morality is contained in the Golden Rule, “Whatsoever you would, that others should do unto you; do you likewise unto them.”

 

     There are many versions of the Golden Rule. What they amount to are ethics we should endeavor to live by. Our first review is to be discovered in the Gospel of Matthew chapter seven. The entire chapter is a good foundation for ethics of any sort. However, in our Principle, we miss some things we may consider extremely important. Verse twelve begins, ‘Therefore, all things….,’ suggests in all that we do and even more so those things we do to others should be as we would have them do to us. This doesn’t make it any clearer, but it does imply that in all we do, we may want to consider how it affects those around us. This particular passage closes with, ‘for this is the law and the prophets.’ What law is Jesus referring to? This can easily be an interpretation the Hermetic Principle of Cause and Effect. We may see this as the Natural Law of Recompense, or the Natural Law of Reciprocity. The idea behind it is that if we treat others well, they are more likely to treat us well. Generality, not specifically.

 

     We must keep in mind that Jesus was of the Jewish faith and taught from the Talmud. The equivalent in Jewish teachings is, ‘What is hateful unto thee, that do not unto another, this is the whole Law, all the rest is commentary.’[1] Again, we have a reference to the Law. While we are not familiar with Jewish Law, we are familiar with those of Nature, as it is associated with the third principle, We affirm that the correct understanding of such expression and living in accordance therewith constitutes true religion. For the Spiritualist, this is the Supreme Law, that of Nature. What you would not have done to you, do not do to another. If you despise those who speak falsehoods, do not speak falsehoods.  These are the fruits of your works. If you would not have the poor fruit of others, do not give them your poor fruit.

 

     Another version comes from Confucius, ‘What I do not wish men to do to me, I also wish not to do to men.’[2] We could say this is simply informing us again, not to do to others what we would not have them do to us. Such a simplified interpretation loses a grander meaning. ‘The superior man seeks to develop the admirable qualities of men and does not seek to develop their evil qualities. The inferior man does the opposite of this.’[3]

 

     The Golden Rule may be interpreted in as many fashions as there are versions. In the simplest meaning, do to others what you prefer they do to you. In a more abstract interpretation, develop in others what you develop within yourself; be what you would have them become. For many, this is too much. They may prefer Spiritualism’s interpretation of the Golden Rule. Practicing unselfishness, kindness, and honesty builds character and leads to spiritual growth.[4] If any can associate this to the sixth Declaration of Principles, ‘Whatsoever, you would, that others should do unto you, do you likewise unto them,’ they will have demonstrated enough to secure their ongoing spiritual development.

 

     This last suggestion we are unsure of its origin. It may have been related to us from one in Life’s Other Rooms. Do not ask of another what you would not do yourself. Most of the previous versions are actions, whereas this one suggests you consider how you use your power upon another.

 

References

Dawson, M. M. (1915). The Ethics of Confucius. New York: G.P. Putnam's Sons.

Doyle, A. C. (1975). History of Spiritualism: Volumes 1 and 2. New York: Arno Press.

Krauskopf, R. J. (1901). A Rabbi's Impressions of the Oberammergau Passion Play (8 ed.). Philadelphia: Rayner, Publishers.


 Image by Klimkin from Pixabay.


[1] (Krauskopf, 1901)

[2] (Dawson, 1915)

[3] (Dawson, 1915)

[4] (Doyle, 1975)

Remember Love

A guided meditation that reminds us that Love is more than just an intellectualized event. Words and Narration by Brdnsky Guide.

Music: Morning After by Livio, Amato. Sugar Doesn't Replace You at All by Livio Amato. Gone by Livio Amato https://freemusicarchive.org/music/Livio_Amato/20190415152516624.

Marina by Antonio Bizarro https://freemusicarchive.org/music/Antnio_Bizarro/The_Dark_Room

Music is licensed under CC BY NC SA 4.0. Images/ video from Pixabay.


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Spiritualist Declaration of Principles: We affirm the moral responsibility of the individual, and that he makes his own happiness or unhappiness as he obeys or disobeys Nature’s physical and spiritual laws.

     The seventh principle of the Spiritualist’s Declaration of Principles, is, We affirm the moral responsibility of the individual, and that he makes his own happiness or unhappiness as he obeys or disobeys Nature’s physical and spiritual laws. This a lengthy version of Emma Hardinge-Britten’s Principle of Spirit, Personal Responsibility.

 

     Moral responsibility of the individual can suggest a couple of actions. In one sense, responsibility can be exerted from an outside authority,[1] in this case Nature or our social environment. In this fashion, morals become the result of culture’s need to shape the individual,[2] or another type of nature. Another application may be the suggestion of responsibileness or relying on the exertion of an internal authority.[3] By applying this theory, we suggest morals are a blending of emotional and intellectual activity.[4] The emotional component provides insight,[5] while the intellectual component provides direction. As with all that is a result of nature, there must be a harmonious blending of the two.

 

     Responsibleness has several connotations. It can mean the primary initiator of activities or behavior. It can suggest being trustworthy. It can mean having control of someone. Being responsible can also imply obligation. Are we obligated to make our own happiness or unhappiness? No, we are not. We have the ability to allow another control over us, making them responsible. Do we have control over someone? Yes, we do. It is called the application of power. Power is the ability to influence others,[6] but this is not our topic. We have control over ourselves. While this may be an obvious statement, it is not always true. Again, this is not our focus. Are we the primary initiator of activities? Yes, we are. We are the cause behind the effects of another’s experience through our actions. This is the third time we have strayed from ourselves. Perhaps we should consider this.

 

     We are social creatures and thrive in the presence of others. We share information, emotions, food, and care. Many religious philosophies teach personal salvation through serving others. Nature survives through sharing.[7] Survival is an inherent need in all of Nature’s children. Nature conspires towards harmony.[8] Through this, one may surmise that the path towards happiness or unhappiness is the fashion one chooses to serve others. We feel joyful when we are with others, when serving others, and doing so by choice. If nature, indeed conspires towards harmony, resistance obviously leads us towards unhappiness.

 

     Thus, we have a responsibility to conspire with nature. We have a moral responsibility to conspire with nature, to become involved emotionally and intellectually. However, there are forces in nature that appear to conspire against harmony. They too serve Nature’s infinite movement towards progression, which is towards harmony. Choosing to resist nature is not going to lead to disharmony, but it may lead to unhappiness. Happiness or unhappiness are the values each of us place upon our experiences. Happiness and unhappiness have little to do with Nature, but they have everything to do with how we choose to experience nature. Resisting Nature’s natural movement towards harmony will not disrupt the conspiracy. Resistance may disrupt your happiness. Nature provides an avenue towards happiness with little effort on our part. The moral responsibility to travel alongside Nature is our moral responsibility, because we are invested in Nature through thought and emotion. They are the tools we have to work with. We should use them wisely.

 

 

 

References

Bell, M. (2005). A woman's scorn: Toward a feminist defense of contempt as a moral emotion. Hypatia, 20(4), 80-93.

Davis, A. J. (1850). The Great Harmonia (4 ed., Vol. 1). New York: J. S. Redfield, Flowers & Wells.

De Waal, F. (2009). The Age of Empathy: Nature's Lessons for a Kinder Society. New York: Three Rivers.

Hardy, S. A., & Carlo, G. (2005)). Identity as a source of moral motivation. Human Development, 48(4), 232-256.

Haug, I. E. (1999). Boundaries and the use and misuse of power and authority: Ethical complexities for clergy psychotherapists. Journal of Counseling & Development, 77(4), 411.

Newman, J. L., Gray, E. A., & Fuqua, D. R. (1996). Beyond ethical decision making. Educational Publishiong Foundation(1061-4087).

Wong, D. B. (2009). Emotion and the cognition of reasons in moral motivation. Philosophical Issues, 19 (1), 343-367.

Image from Pixabay.


[1] (Newman, Gray, & Fuqua, 1996)

[2] (Wong, 2009)

[3] (Newman, Gray, & Fuqua, 1996)

[4] (Hardy & Carlo, 2005))

[5] (Bell, 2005)

[6] (Haug, 1999)

[7] (De Waal, 2009)

[8] (Davis, 1850)

Spiritualism: It's Echoes, It's Foundation

When people ask where Spiritualism came from, most likely someone will point them to Kate and Margaret Fox. They are two of many who are responsible for the development of Spiritualism. However, we can find its tendrils reaching further back than any known religion. Join us as we scan history's horizon for activities identified today as being part of Spiritualism. You may be surprised where we find the bread crumbs of this natural part of life.We'll gaze towards the dawn of history to humanity's earliest vestiges of religion. Discover how divination began compared to where it is now. Uncover the oldest belief. Discern what Spiritualism may actually be about. It's not just about talking to the departed.Join us as we take a brief tour of how Spiritualism came about. This is not an in depth look. We'll follow buried connections, and perhaps you will make some of your own.

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Spiritualism Demonstration: Seances and Circles

This is an Independent Spiritualist Association education video. This video was recorded 14 September 2019 at the Golden Light Spiritualist Church. We discuss the difference between a seance and a mediumship circle. We also encourage you to start your own mediumship circle.