Neiro Suzuka Un Official Fan Site Tribute

Neiro Suzuka : This Is An Un Official Fan Site Tribute
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Movie Title Year Distributor Notes Rev Formats G cup Sun Tan Gal 2010 Kira Kira Spiritualism is a religious movement based on the belief that the spirits of the dead exist and have both the ability and the inclination to communicate with the living.[1] The afterlife, or the "spirit world", is seen by spiritualists, not as a static place, but as one in which spirits continue to evolve. These two beliefs—that contact with spirits is possible, and that spirits are more advanced than humans—lead spiritualists to a third belief: that spirits are capable of providing useful knowledge about moral and ethical issues, as well as about the nature of God. Some spiritualists will speak of a concept which they refer to as "spirit guides"—specific spirits, often contacted, who are relied upon for spiritual guidance.[2][3] Spiritism, a branch of spiritualism developed by Allan Kardec and today practiced mostly in Continental Europe and Latin America, especially in Brazil, emphasizes reincarnation.[4]
Spiritualism developed and reached its peak growth in membership from the 1840s to the 1920s, especially in English-speaking countries.[3][5] By 1897, spiritualism was said to have more than eight million followers in the United States and Europe,[6] mostly drawn from the middle and upper classes. Spiritualism flourished for a half century without canonical texts or formal organization, attaining cohesion through periodicals, tours by trance lecturers, camp meetings, and the missionary activities of accomplished mediums. Many prominent spiritualists were women, and like most spiritualists, supported causes such as the abolition of slavery and women's suffrage.[3] By the late 1880s the credibility of the informal movement had weakened due to accusations of fraud perpetrated by mediums, and formal spiritualist organizations began to appear.[3] Spiritualism is currently practiced primarily through various denominational spiritualist churches in the United States, Canada and the United Kingdom.

Contents 1 Beliefs 1.1 Mediumship and spirits 1.2 Religious views 1.2.1 Declaration of Principles 2 Origins 2.1 Swedenborg and Mesmer 2.2 Reform-movement links 2.3 Believers and skeptics 2.4 Unorganized movement 2.5 Other mediums 3 Evolution 4 After the 1920s 4.1 Syncretism 4.2 Spiritualist art 4.3 Spiritualist church 4.4 Psychical research 5 See also 6 Notes 7 References 8 Further reading 9 External links Beliefs Spiritualism and its belief system became protected characteristics under Law in the U.K. in 2009 by Alan Power at the UKEAT (Appeal Court), London, England.[7] Mediumship and spirits Spiritualists believe in the possibility of communication with the spirits of dead people, whom they regard as "discarnate humans". They believe that spirit mediums are gifted to carry on such communication, but that anyone may become a medium through study and practice. They believe that spirits are capable of growth and perfection, progressing through higher spheres or planes, and that the afterlife is not a static state, but one in which spirits evolve. The two beliefs—that contact with spirits is possible, and that spirits may dwell on a higher plane—lead to a third belief, that spirits can provide knowledge about moral and ethical issues, as well as about God and the afterlife. Many believers therefore speak of "spirit guides"—specific spirits, often contacted, and relied upon for worldly and spiritual guidance.[2][3] According to Spiritualists, anyone may receive spirit messages, but formal communication sessions (séances) are held by mediums, who claim thereby to receive information about the afterlife.[2] Religious views Spiritualism was equated by some Christians with witchcraft. This 1865 broadsheet, published in the United States, also blamed spiritualism for causing the American Civil War. Declaration of Principles As an informal movement, Spiritualism does not have a defined set of rules, but various Spiritualist organizations within the USA have adopted variations on some or all of a "Declaration of Principles" developed between 1899 and 1944 and revised as recently as 2004.[8] In October 1899, a six article "Declaration of Principles" was adopted by the National Spiritualist Association (NSA) at a convention in Chicago, Illinois.[9][10] An additional two principles were added by the NSA in October 1909, at a convention in Rochester, New York.[11] Finally, in October 1944, a ninth principle was adopted by the National Spiritualist Association of Churches, at a convention in St. Louis, Missouri.[8] In the UK, the main organization representing Spiritualism is the Spiritualists' National Union (SNU), whose teachings are based on the Seven Principles.[12] Origins Spiritualism first appeared in the 1840s in the "Burned-over District" of upstate New York, where earlier religious movements such as Millerism and Mormonism had emerged during the Second Great Awakening, although Millerism and Mormonism did not associate themselves with Spiritualism. This region of New York State was an environment in which many thought direct communication with God or angels was possible, and that God would not behave harshly—for example, that God would not condemn unbaptised infants to an eternity in Hell.[2] Swedenborg and Mesmer Hypnotic séance. Painting by Swedish artist Richard Bergh, 1887. In this environment, the writings of Emanuel Swedenborg (1688–1772) and the teachings of Franz Mesmer (1734–1815) provided an example for those seeking direct personal knowledge of the afterlife. Swedenborg, who claimed to communicate with spirits while awake, described the structure of the spirit world. Two features of his view particularly resonated with the early Spiritualists: first, that there is not a single Hell and a single Heaven, but rather a series of higher and lower heavens and hells; second, that spirits are intermediates between God and humans, so that the divine sometimes uses them as a means of communication.[2] Although Swedenborg warned against seeking out spirit contact, his works seem to have inspired in others the desire to do so. Swedenborg was formerly a highly regarded inventor and scientist, achieving several engineering innovations and studying physiology and anatomy. Then, “in 1741, he also began to have a series of intense mystical experiences, dreams, and visions, claiming that he had been called by God to reform Christianity and introduce a new church."[13] Mesmer did not contribute religious beliefs, but he brought a technique, later known as hypnotism, that it was claimed could induce trances and cause subjects to report contact with supernatural beings. There was a great deal of professional showmanship inherent to demonstrations of Mesmerism, and the practitioners who lectured in mid-19th-century North America sought to entertain their audiences as well as to demonstrate methods for personal contact with the divine.[2] Perhaps the best known of those who combined Swedenborg and Mesmer in a peculiarly North American synthesis was Andrew Jackson Davis, who called his system the "harmonial philosophy". Davis was a practising Mesmerist, faith healer and clairvoyant from Blooming Grove, New York. He was also strongly influenced by the socialist theories of Fourierism.[14] His 1847 book, The Principles of Nature, Her Divine Revelations, and a Voice to Mankind,[15] dictated to a friend while in a trance state, eventually became the nearest thing to a canonical work in a Spiritualist movement whose extreme individualism precluded the development of a single coherent worldview.[2][3] Emanuel Swedenborg Franz Mesmer Andrew Jackson Davis, about 1860 Reform-movement links The Fox sisters Spiritualists often set March 31, 1848, as the beginning of their movement. On that date, Kate and Margaret Fox, of Hydesville, New York, reported that they had made contact with a spirit that was later claimed to be the spirit of a murdered peddler whose body was found in the house, though no record of such a person was ever found. The spirit was said to have communicated through rapping noises, audible to onlookers. The evidence of the senses appealed to practically-minded Americans, and the Fox sisters became a sensation. As the first celebrity mediums, the sisters quickly became famous for their public séances in New York.[16] However, in 1888 the Fox sisters admitted that this "contact" with the spirit was a hoax, though shortly afterward they recanted that admission.[2][3] Amy and Isaac Post, Hicksite Quakers from Rochester, New York, had long been acquainted with the Fox family, and took the two girls into their home in the late spring of 1848. Immediately convinced of the veracity of the sisters' communications, they became early converts and introduced the young mediums to their circle of radical Quaker friends.[17] Cora L. V. Scott Paschal Beverly Randolph Consequently, many early participants in Spiritualism were radical Quakers and others involved in the mid-nineteenth-century reforming movement. These reformers were uncomfortable with more prominent churches because those churches did little to fight slavery and even less to advance the cause of women's rights.[3] Such links with reform movements, often radically socialist, had already been prepared in the 1840s, as the example of Andrew Jackson Davis shows. After 1848, many socialists became ardent spiritualists or occultists.[18] Socialist ideas, especially in the Fourierist vein, exerted a decisive influence on Kardec and other Spiritists. The most popular trance lecturer prior to the American Civil War was Cora L. V. Scott (1840–1923). Young and beautiful, her appearance on stage fascinated men. Her audiences were struck by the contrast between her physical girlishness and the eloquence with which she spoke of spiritual matters, and found in that contrast support for the notion that spirits were speaking through her. Cora married four times, and on each occasion adopted her husband's last name. During her period of greatest activity, she was known as Cora Hatch.[3] Another famous woman Spiritualist was Achsa W. Sprague, who was born November 17, 1827, in Plymouth Notch, Vermont. At the age of 20, she became ill with rheumatic fever and credited her eventual recovery to intercession by spirits. An extremely popular trance lecturer, she traveled about the United States until her death in 1861. Sprague was an abolitionist and an advocate of women's rights.[3] Yet another prominent Spiritualist and trance medium prior to the Civil War was Paschal Beverly Randolph (1825–1875), a man of mixed race, who also played a part in the abolitionist movement.[19] Nevertheless, many abolitionists and reformers held themselves aloof from the Spiritualist movement; among the skeptics was the famous abolitionist Frederick Douglass.[20] Another social reform movement

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