Author: Ely Matos — Translated by: Vânia Hudson
“Get used to different.” That was Jesus’ reply in the face of the surprise — almost protest — of his disciples when he calls Matthew, the hated tax collector, to follow him. The quote is not found in the Gospels; it was said by the Jesus from the series The Chosen (1), which is an adaptation of passages from the Old and New Testaments. I quote it here because I believe that the Master could easily have said it.
Our difficulty in dealing with differences is the most striking expression of the pride we still carry. It is the root cause of prejudice, vanity, envy, slander, petty disputes, hate speeches. We are always seeking support and assurance in the one who is like-minded, who thinks like us, who confirms our beliefs. That which is different, at any level and in any area of activity, is always threatening.
Such is the situation, for example, in the field of intellect. Even when we share some basic ideas, we usually value a lot more the differences in what is common. Almost instinctively, we look for divergent points, different interpretations from ours, and declare our objection. Naturally, that also happens with the Spiritist study.
When, in a previous text, I defended the singularity of the Spiritist Doctrine (2), facing the multiplicity of Spiritist movements, my underlying concern was: what is the cause of this multiplicity, and in what way could each Spiritist contribute to a more harmonious, yet diverse, movement? Obviously, there are no simple answers to those questions, but perhaps understanding the diversity of Spiritists, who mirror human diversity itself, is an initial step.
In the early years of Spiritism’s dissemination, Allan Kardec attempted to organize those ideas. He proposes (3) that, even among those convinced of the Spiritist phenomena, we could identify:
· experimental Spiritists: those who believe purely and simply in the manifestations, seeing Spiritism merely as a science of observation, a series of somewhat curious facts.
· imperfect Spiritists: those who understand the philosophical aspect and admire the morality derived from this philosophy but do not practice it; although touched by Spiritism, they do not change their habits and behaviors at all.
· Christian Spiritists: those who are not content with admiring the Spiritist morality, but who practice it and accept all of its consequences; they strive to do good and try to overcome their evil tendencies.
· fanatical Spiritists: those who have a blind and sometimes childish trust in what relates to the invisible world; they readily accept many absurdities without verification.
When we carefully observe the current Spiritist movement, it is easy to see that the mentioned classification is still valid.
However, in this text I am only interested in exploring more thoroughly the differences between the ones called Christian Spiritists. They are friends in the Spiritist movement who really belong among those who understand the Spiritist morality and are trying to improve themselves, but who sometimes disagree regarding the interpretation or application of many doctrinal proposals, scuffling about very adverse quarrels, discussions, and disputes.
I believe, perhaps innocently, that if we better understand each other’s point of view and mindset, we can become a little more tolerant with those who think differently than us. A clearer understanding of others’ motivations and expectations helps us to improve our relationships, makes us more critical of our ideas and beliefs, and enhances our thinking about this or that matter. When we “get used to different”, we no longer fear being questioned or criticized. We no longer need to think that the other person wants to convince or convert us to his or her ideas. And, better yet, we need not try to do the same to other people. It is a very liberating process.
In this analysis, I am going to use an analogy with what is called animistic coloring. While studying animism, regarding the mediumistic practice, Hermínio Miranda utilizes colors to explain it didactically (4). His is a more elaborate explanation, but I will summarize it like this: if the communicating Spirit’s thought is blue and the medium’s thought is yellow, the communication’s resulting thought is green (the combination of blue and yellow). Very simple, right? However, we can say that the same thing applies to any process of mental reflection (5). When I read a book, the thought expressed by the author blends with mine in such a way that the result is neither the author’s initial thought nor my initial thought. The same goes for lectures, movies, conversations, etc.
Let us extend the analogy to the study of the Spiritist Doctrine by comparing it to a prism. A prism, as we know, breaks white light into several colors.
Without going into details about the physical phenomenon, imagine that the Spiritist Doctrine is the white light. When it is studied by you and by me, it is broken into various colors. Each question in The Spirits’ Book, for example, carries with it many colors (that is, different interpretations). What color am I going to see? What color are you going to see? Of course, that depends on several inner elements of each person. In this analogy, none of us would be able to see all colors simultaneously.
I will extend the analogy a bit more. Instead of the traditional seven colors of the rainbow, let us use ten colors to represent ten different points of view that each of us may have. It is as if each student could see only one color clearly, although capable of perceiving nuances of other (few) colors. For example, consider these ten colors:
It is easy to see (I think) that there are ten different colors, even though some are quite similar to others (and some are very different). Which would be your color?
Not intending to try your patience, I will extend the analogy one last time. Even when we have a favorite color, that color can present itself in myriad different shades. If we pick the color red, for example:
In other words, even for a specific way of interpreting and applying doctrinal topics, we may end up with many variations. Those variations are what lead us to prefer this or that author, to agree with this or that lecturer, to have more affinity to this or that fellow Spiritist, to participate in this or that study group.
We can understand that we elect our affinities without having to believe that those of others are wrong simply because they are different from ours. That is a big step.
But, after all, how do these ten colors take shape when applied to the Spiritist thought? I will make a quick attempt at a draft with pretty summarized ideas. Each color represents the focus we adopt when studying Spiritism (and which may be extended to several areas of our lives, since it often represents our way of seeing the world). Check out if you find yourself in any of them:
Human Being
The focus is on the human being. The Spirit is seen as a soul; that is, an incarnate Spirit. Here, the interests lie in the human condition, dignity, aspirations, daily experiences, griefs, achievements. What matters is to experience the world. The present takes on greater significance over the past or the future. The Law of Cause and Effect is acknowledged, but what we can do here and now is more important.
Ideals
The focus is on the ideas. The Spirit is seen as the bearer of inner potential to be developed through the evolutionary process. Here, the interests lie in the Good, Beauty, Justice, Love, Will. The important thing is to fulfill and experience those concepts.
Psyche
The focus is on the psychological, inner perspective. The Spirit is seen as a self, going through development over time and through experiences. Here, the interests lie in the process of self-knowledge, the consciousness, the mind, thoughts, feelings, emotions, the self in the world, the personal relations with oneself, with others, with God.
Social
The focus is on social relations. The Spirit is seen as a social being, a member of a society, a community, a collective. Here, the interests lie in social relations, collective achievements, political exercise, social action processes, purposeful action taken in the world.
Knowledge
The focus is on the intellect. The Spirit is seen as the intelligent being of God’s creation. To live is to know. Here, the interests lie in the cognitive and mental processes, the scientific approach, the relation of Spiritism with human knowledge, the production of models to understand the world and the spiritual reality.
Mysticism
The focus is on transcendence. The Spirit is seen as a cosmic entity, integrated into God’s creation as a whole. Here, the interests lie in religiosity, spirituality, the ideas about God, the processes of spiritual elevation, the sacred, revelations, that which is above the human level.
Matter
The focus is on materiality. The Spirit is seen as integrated into the physical world and nature. Here, the interests lie in corporeality, the interaction between spirit and matter, the animistic evolution, the mechanisms of health and illness, the processes of reincarnation and disincarnation.
Phenomenon
The focus is on practical experience. The Spirit is seen as a source of physical phenomena. Here, the interests lie in the different expressions of mediumship, the contact with the Spirits, the obsessions, the investigation of the perispirit, the spiritual physics, the animistic experiences.
Morality
The focus is on behavior. The Spirit is seen basically as a moral being. Here, the interests lie in the study of the Gospel, the understanding about good and evil, the search for the right conduct, the overcoming of vices.
Doctrine
The focus is on the doctrinal system. The Spirit is seen as a distinct element of God’s creation, immersed in an evolutionary process. Here, the interestslie in studies of the Doctrine’s works, the elaboration of definitions, the mapping of what Spiritism is, the dissemination of Spiritist ideas and principles, the defense of the Doctrine before other currents of thought.
As I said before, the description mentioned is a very rough draft. The intention is simply to show the extraordinary way in which the Spiritist Doctrine presents itself and the extent that the basic principles are capable of reaching once developed. The hope is that understanding those differences of thought can make us more comprehensive, more fraternal, more conscious, and humbler in our studies and in living with those who, like us, are also still learning.
References
1. The Chosen. https://studios.vidangel.com/the-chosen/
2. Espiritismos [Spiritisms]. http://ematos.net/2020/05/16/espiritismos/
3. The Mediums’ Book. Allan Kardec. Part One. Item 28.
4. Diversidade dos Carismas [Diversity of Charisms]. Hermínio Miranda. Volume II — Ch. 1
5. Thought & Life. Emmanuel/Chico Xavier. Ch.2
