Spiritism - Basic Books

Spiritism - Basic Books: Encyclopedia - Spiritism

Spiritism is a religious and philosophic doctrine established in France in the mid 19th Century by Allan Kardec. The term was coined by him as the specific name of the doctrine he was about to publish but, given the fact that the word was created from roots taken from the common language, it was soon incorporated into the normal use and has been used to name other doctrines as well, though the ...

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Spiritism - Spiritism and Other Religions

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Spiritism - Basic Books: Encyclopedia II - Spiritism - An Overview Spiritism - Basic Books. The basic doctrine of Spiritism (a.k.a. "the codification") is defined in five books written and published by Allan Kardec, collecting communications received from Enlightened Spirits. The Spirits Book -- Defines the guidelines of the doctrine and clarifies its roots and relationship to similar or namesake doctrines. The Book on Mediums -- Details the "mechanics" of the spiritual world, the processes involved in chanelling spirits, techniques to be developed by would ...

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Spiritism - Basic Books: Spiritual - Theosophy Dictionary on Shechinah

Shechinah (Hebrew) [from the verbal root shachan to settle down or around, dwell]

An emanation, a dwelling; referring both to the primordial emanation and to the dwelling or kingdom containing the Sephiroth, collectively considered the cosmic Tree of Life. In Jewish religious and mystical thought, the cloud of glory, or veil, surrounding a spiritual or divine manifestation. In the Qabbalah, used in a cosmic sense -- termed the superior Shechinah -- as the first splendor, or divine or spiritual substance, emanating from 'eyn soph and enveloping it as a veil, from which proceeded the hierarchy of the Sephiroth. This thought corresponds to the Hindu parabrahman and its splendorous veil mulaprakriti, from which proceed the hierarchies of the manifested universe. The inferior Shechinah is associated with the tenth or lowest Sephirah, Malchuth (kingdom or dwelling), which is equivalent to the material or physical universe, as the vehicle or carrier of all the preceding hierarchies of Sephiroth.

Whatever the stage of manifestation, there may always be said to be a radiance or splendor enveloping that stage; just as in ancient Hindu philosophy, pradhana is considered the veil or emanation of Brahman. The Jews also spoke of the cloud of glory enveloping the tabernacle, and its sanctum sactorum, the holy of holies. Carrying the idea still farther, we might speak of the Shechinah which envelops the human being, his vital aura, which is the carrier of all his higher principles.

Shechinah is equivalent to Devamatri or Aditi -- mother of the gods; to Vach; the music of the spheres of Pythagoras; and the Holy Ghost in the Christian Trinity. Shechinah is always regarded as feminine in the Qabbalah, "And so it is considered in the exoteric Puranas, for Shekinah is no more than Sakti -- the female double or lining of any god, in such case. And so it was with the early Christians whose Holy Spirit, was feminine, as Sophia was with the Gnostics. But in the transcendental Chaldean Kabala or 'Book of Numbers,' 'Shekinah' is sexless, and the purest abstraction, a State, like Nirvana, not subject or object or anything except an absolute Presence.

"Thus it is only in the anthromorphised systems (such as the Kabala has now greatly become) that Shekinah-Sakti is feminine. As such she becomes the Duad of Pythagoras, the two straight lines of the symbol that can never meet, which therefore form no geometrical figure and are the symbol of matter. Out of the Duad, when united in one basic line of the triangle on the lower plane (the upper Triangle of the Sephirothal Tree), emerge the Elohim, or Deity in Cosmic Nature, with the true Kabalists, the lowest designation, translated in the Bible 'God'" (SD 1:618-9).

(See also: Shechinah, Mysticism, Mysticism Dictionary)

Spiritism - Basic Books: Hindu - Hinduism Dictionary on Conversion to Hinduism

conversion to Hinduism: Entering Hinduism has traditionally required little more than accepting and living the beliefs and codes of Hindus. This remains the basic factor of adoption, although there are, and always have been, formal ceremonies recognizing an individual's entrance into the religion, particularly the namakarana, or naming rite.

The most obvious sign of true sincerity of adoption or conversion is the total abandoning of the former name and the choosing of the Hindu name, usually the name of a God or Goddess, and then making it legal on one's passport, identity card, social security card and driver's license. This name is used at all times, under all circumstances, particularly with family and friends. This is severance. This is adoption. This is embracing Hinduism. This is conversion. This is true sincerity and considered by born members as the most honorable and trusted testimony of those who choose to join the global congregation of the world's oldest religion.

Many temples in India and other countries will ask to see the passport or other appropriate identification before admitting devotees of non-Indian origin for more than casual worship. It requires nothing more than one's own commitment to the process. Belief is the keynote of religious conviction, and the beliefs vary greatly among the different religions of the world. What we believe forms our attitudes, shapes our lives and molds our destiny. To choose one's beliefs is to choose one's religion. Those who find themselves at home with the beliefs of Hinduism are, on a simple level, Hindu. Formally entering a new religion, however, is a serious commitment. Particularly for those with prior religious ties it is sometimes painful and always challenging.

The acceptance of outsiders into the Hindu fold has occurred for thousands of years. As Swami Vivekananda once said, "Born aliens have been converted in the past by crowds, and the process is still going on." Dr. S. Radhakrishnan confirms the swami's views in a brief passage from his well known book The Hindu View of Life: "In a sense, Hinduism may be regarded as the first example in the world of a missionary religion. Only its missionary spirit is different from that associated with the proselytizing creeds. It did not regard it as its mission to convert humanity to any one opinion.

For what counts is conduct and not belief. Worshipers of different Gods and followers of different rites were taken into the Hindu fold. The ancient practice of vratyastoma, described fully in the Tandya Brahmana, shows that not only individuals but whole tribes were absorbed into Hinduism. Many modern sects accept outsiders. Dvala's Smriti lays down rules for the simple purification of people forcibly converted to other faiths, or of womenfolk defiled and confined for years, and even of people who, for worldly advantage, embrace other faiths (p. 28-29)."

See: Hindu, Hinduism.

Spiritism - Basic Books: Spiritual - Theosophy Dictionary on Avesta

Avesta (Avest, Pers) Apstak, Avestak (Pahlavi) Law or the basic foundation, the sacred scriptures of the Mazdeans. The language of the ancient Aryans was the language of the Vedic hymns and also of the Gathic chants of Zoroaster, these being so close that a mere phonetic change often suffices to translate a passage from one into the other. Because of this connection "the Mazdean Scriptures of the Zend-Avesta, the Vendidad and others correct and expose the later cunning shuffling of the gods in the Hindu Pantheon, and restore through Ahura the Asuras to their legitimate place in theogony" (SD 2:60-1).

Zend, on the other hand, traditionally designates the Pahlavi commentary on the Avesta. The Yasnas are the principal writings of the Zoroastrians; and in their oldest portion, the Gathas, the original philosophy of Mazdeism is expressed in a spirited poetic language. The Vispered (Pahlavi) or Visperataro (Avestan) (from vispe all + ratavo warriors, spiritual teachers)

is an appendix to the later Yasnas which deals with the ritualistic aspects of the Mazdean faith.

The Vendidad (Pahlavi) or Vidaeva-data (Avestan) (from vi against + daeva evil + data law)

has 22 fargards (chapters) of which the first two deal with the story of creation and the origin of civilization. The rest is the code of priesthood. The 21 Yashts are the epic of Yazatas or Izads (gods), composed in prose form. Their legends are often comparable with those of Shah-Nameh. Some hymns and prayers from other parts of the Avesta are found in shorter Yashts. There seems to be more profundity and originality of style in the longer Yashts. The Khorde Avesta (Avestan) or Khordak-Appestak (Pahlavi), meaning bits and pieces of Avesta, consists of different prayers taken from the other four parts of the Avesta, put together by Azarabad, the son of Mehrispand, during the reign of Shahpour II (310-379).

Zand or Zend is the Pahlavi interpretation of the Avesta written during the Sassanid dynasty (226-650) by the priests. Pahlavi script, due to the limitation of the number of letters, was very difficult to read correctly (one letter represented several consonantal sounds). Thus the interpretation was left to the knowledge and understanding of the reader. Hozvaresh -- words which were written in Aramaic and read in Pahlavi -- made the task of reading and understanding even more difficult. Pazand is the interpretation of Zand written in Dindabireh script which was a far better instrument for accurate reading.

The original Avesta consisted of 21 Nasks of which very few remain intact. Tabari (9th century Iranian historian) writes: "Thirty years after the reign of Kay Goshtasp, Zartusht Spitaman produced a book which was written in gold on 12,000 cowhides. Kay Goshtasp ordered that this book be kept in Dejh-Nebeshtak and be guarded by the Hierbads (the learned) away from the reach of the profane." The Pahlavi Dinkard (of the 9th century) states that two complete copies of the Avesta existed: the one kept in the Dezh-Nebeshtak of Persopolis and the other in Ganj-e-Shizegan, which most likely was in the town of Shiz of Azarpategan. When Alexander burned down Persopolis, the copy there was destroyed; but the one in Shizegan was translated into Greek and sent to Aristotle, Alexander's tutor.

This translation has been lost. Bal'ami, historian and the minister of the Samanid kings (early 10th century), writes that Alexander "gathered Iranian philosophers and had their writings translated into Greek and sent them to Aristotle and other Greek philosophers. He destroyed the cities of Babel, Eragh and Pars, killed all men of eminence, and burned down all King Dara's (Darius) libraries."

Spiritism - Basic Books: Encyclopedia II - Spiritism - An Overview

Spiritism - Basic Books. The basic doctrine of Spiritism (a.k.a. "the codification") is defined in five books written and published by Allan Kardec, collecting communications received from Enlightened Spirits. The Spirits Book -- Defines the guidelines of the doctrine and clarifies its roots and relationship to similar or namesake doctrines. The Book on Mediums -- Details the "mechanics" of the spiritual world, the processes involved in chanelling spirits, techniques to be developed by would ...

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