Kardec and The Christian Spiritism in The Philippines,
by Rev. Harvey Martin

Revelator Harvey Martin is a member of the Christian Spiritist Union of the Philippines and in his book "A Short Spiritist Doctrine" he describes the Christian Spiritist Union of the Philippines as a deeply mediumistic,yet Christian culture. His book "A Short Spiritist Doctrine" is unique in that it documents little known developments in the history of both Spiritism and Christianity.

The series of events that Juan Alvear describes in a concise and articulate manner in the textbook is nothing less than the atavistic resurgence of the source of original Christianity……the Holy Spirit. Juan Alvear taught that the emergence of Christian Spiritism marked, not only the dawning of the fullness of the Spiritist Doctrine but of Biblical prophecy as well. Under the tutelage of the Holy Spirit, the Filipino Christian Spiritists gained an unprecedented understanding of the most profound mysteries of the Bible in the context of the Spiritist Doctrine of Allan Kardec.

Allan Kardec was born Denizard Hippolyte-Leon-Rivail, in Lyon, France, on October 4, 1804. Kardec was well educated and knowledgeable in many subjects. As a professor, he taught mathematics, astronomy, physiology, French, physics, chemistry, and comparative anatomy. A member of several learned societies, he became interested in the phenomenon of "table-turning." Possessed of a prodigious intellect and capacity for accurate observation and analysis, Kardec set about researching paranormal phenomena. In describing the event that launched his foray into the paranormal, Kardec says, "I was confronted with a fact that was contrary to the laws of nature as we knew them, and repugnant to my reason, but one night in May 1855, at the home of Madame Plainemason, I myself witnessed the phenomenon of tables circling around, jumping, and even running, as it were, in such conditions that any doubts were dispelled. That was a fact: there must be a cause, I thought. Something very serious is behind all this stuff that serves merely to entertain the spectators."

In his efforts to comprehend the phenomena he had witnessed, Kardec began to gather transcribed texts of spirit messages from his wide circle of acquaintances. Kardec studied the spirit messages and found them to possess an inner consistency and a universal philosophical overview that greatly impressed him. While some of the spirit messages were trivial, a significant number of them espoused elevated moral teachings of a spiritual, philosophical, and even religious nature. A number of the spirit messages were from entities who referred to themselves as the "Spirit of Truth," "Comforter," and the "Messengers of God."

Kardec believed that the phenomena represented hard evidence of an emerging relationship between the visible and invisible worlds. In 1856, Kardec entered into a careful investigation of these new phenomena. One of his friends had two daughters who were ‘social’ mediums. They were lively, amiable girls, fond of society, dancing, and amusement. The girls habitually received spirit communications in harmony with their worldly and somewhat frivolous disposition. When confronted by the presence of Kardec, however, the demeanor of these young mediums became grave and very serious. Kardec asked what had caused the concern and was told by the young mediums that, "spirits of a much higher order than those who ordinarily communicated through them had come expressly for him, and would continue to do so, in order to enable him to fulfil an important religious mission."

Kardec was astonished to receive this unusual announcement. As an educator, he was fascinated by the implications of this developing dialogue between the visible and invisible worlds. Rather than limiting his questions to the trivial, self-centered topics that interested most people, Kardec saw an opportunity to test both the intelligence of the spirits, and the depth of their knowledge of the deepest mysteries of life and death. Kardec prepared a list of questions that the greatest thinkers of the human race had been pondering for millennium and presented them to the spirits, who answered his questions through the two young mediums. Kardec devoted two evenings of each week to questioning the spirits and obtained, through table rapping and planchette writing, the replies to his questions. His list of questions, and the forthcoming answers to these questions began to articulate the philosophy of the inhabitants of an invisible world.

Table rapping, or typtology, is a mode of spirit communication in which the spirits lift and tilt a table during a séance to produce a rapping sound. In order to question the spirits, a simple ‘yes’ or ‘no’ answer would be indicated by a prescribed number of knocks. In another method, called alphabetical typtology, letters of the alphabet were recited and when the letter that the spirit wanted to draw attention to was called, a rap would be heard; thus, spelling out words, sentences, and so on. Planchette writing was received in much the same ways that Ouija boards are used to spell out words and sentences, by placing one’s fingers on a triangular wedge that points to letters and numbers. Using these methods, it was possible to hold lengthy, detailed conversations with the mysterious entities who communicated the answers to Rivail’s questions.

After two years of meeting twice a week, Kardec told his wife, "It is a most curious thing! My conversations with the invisible intelligences have completely revolutionized my ideas and convictions. The instructions thus transmitted constitute an entirely new theory of human life, duty, and destiny, that appears to me to be perfectly rational and coherent, admirably lucid and consoling, and intensely interesting. I have a great mind to publish these conversations in a book; for it seems to me that what interests me so deeply might very likely prove interesting to others." His wife readily agreed. Kardec proceeded to present his idea to the spirits, who told him once again that they had chosen him for the express purpose of disseminating their conversations to the world.

The spirits then told him, "To the book in which you will embody our instructions, you will give, as being our work rather than yours, the title ‘The Spirit’s Book;’ and you will publish it, not under your own name, but under the pseudonym of ‘Allan Kardec.’ Keep your own name of Rivail for your own books already published; but take and keep the name we have given you for the book you are about to publish by our order, and, in general, for all the work that you will have to do in the fulfillment of the mission which, as we have already told you, has been confided to you by Providence, and which will gradually open before you as you proceed under our guidance." As a result, The Spirit’s Book was produced and published and sold rapidly, generating intense interest throughout the European continent, leading to many converts to this doctrine which was revealed directly from divine spirits. By the time The Spirit’s Book was published, many Filipinos had gained access to the intellectual life of Europe, having been educated abroad. These educated Filipinos, as well as European converts to the newly revealed ‘Spiritist Doctrine,’ spread the teachings of the Spirits to the colonies.

Two colonies, in particular, had been selected by Providence to embrace the teachings of the spirits: the Portuguese colony of Brazil, and the Spanish colony of the Philippines. The Philippine Islands were a colony of Spain for nearly 400 years. During the colonial period, Catholicism ruled the cultural, intellectual, and spiritual lives of Filipinos with an iron fist. The Roman Catholic Church openly attacked Spiritist Doctrine. In 1856, Pope Pius IX prohibited mediumship as "heretical, scandalous, and contrary to the honesty of customs." Among Catholics, however, the Catholics of Spain were the most hostile opponents of Spiritism. In 1861, the Bishop of Barcelona ordered that three-hundred spiritist books be confiscated and burned. In the Philippines, the Spanish Catholic rulers went to great lengths to eliminate Spiritism. Among Filipinos, however, Spiritism was seen as a profound revelation that was entirely consistent with spiritual beliefs long held in Filipino culture.

By the end of the 19th century, Filipinos began to rebel against Spanish rule. One of the underlying causes of the rebellion was religious repression. The leaders of the revolutionary forces were determined to establish freedom of religion as a basic right of Filipinos. The so-called Revolution of 1886 concluded with a pact in which the Spanish promised independence and autonomy for Filipinos. The pact was broken, however, and the struggle resumed. In 1898, the United States annexed the Philippine Islands as spoils of the Spanish-American War. With American annexation, Filipino revolutionaries splintered into three rebel groups. The first group continued a military struggle against the Americans. The second faction formed the Philippine Independent Church and seceded from the control of the Vatican. A third group, led by Juan Alvear, Agustin de la Rosa, and Casimiro Pena, incorporated the Christian Spiritist Union of the Philippines.

From the time of Magellan, Filipinos interpreted the Christian doctrine of the Catholics and later the New Testament in the context of the mediumistic and shamanic practices of their indigenous culture. The Pre-Christian Filipinos were no strangers to the paranormal intervention of spirits, both good and bad. That the Christian Son of God had incarnated in the role of a healer and exorcist was deeply significant to the Filipino shaman healer/exorcists. Long before Allan Kardec was born, Filipino shaman healers were composing sacred prayers called ‘oraciones’ in the vernacular of Catholicism, fully believing that Espiritu Santo was more powerful than any of their native spirits. The published works of Allan Kardec elevated the native Filipino understanding of the interaction between the Holy Spirit and the Spirit World into a concise intellectual doctrine.

Filipino’s saw, in Kardec’s teachings, an eloquent articulation of their own deeply held indigenous beliefs about the spiritual realm of existence. For centuries, the people of the Philippines had suffered the indignity of having their native beliefs and spiritual practices either dismissed outright as superstition stemming from ignorance, or actively persecuted as heresy. In Kardec, they found vindication for the superhuman efforts they had gone to in order to keep their cultures alive. While the Bible contained specific references to the Holy Spirit, these references were circumspect and incomplete. In contrast, the Spiritist Doctrine articulated not only their indigenous beliefs; it also articulated their beliefs about the Holy Spirit.

In the beginning of Kardec’s second book, "Book of Mediums," is a detailed description of the levels of realization evident in spiritists. Kardec writes, "Among those whom direct study has convinced, we may distinguish four types." These four types were 1) experimental spiritists, 2) inconsistent spiritists, 3) True or Christian spiritists, and 4) excited spiritists. Of the four types, one was seen as being especially relevant by Filipino Spiritists. After describing all sorts of unevolved categories of spiritists, Kardec describes Christian Spiritists as, "Those who are not content with admiring the morality of spiritist doctrine, but who accept it practically, with all its consequences. Convinced that terrestrial life is only a brief trial, they strive to profit by its passing moments, and to advance, on the road of progress by which alone they can reach a higher degree in the hierarchy of the world of spirits, through activity in doing good, and in repressing their evil tendencies. Intercourse with such is always safe, for their convictions preserve them from all thought of evil, and charity is in all things their rule of conduct. They may be classed as True Spiritists, or better yet, as Christian Spiritists."

As Christian Spiritists, the Filipinos searched Spiritist Doctrine for explanations for the healing miracles of Jesus and the Apostles. In the fourth Chapter of the Second Part of the Book of Mediums, they found the ‘Theory of Physical Manifestations.’ In this remarkable chapter, the spirit of King Louis IX, who announced himself to be the Spirit-Protector of the Kardec Society of Paris, elaborates on the means by which spirits connect themselves to human beings, by way of what is termed the ‘perispirit,’ and used suitable human beings to affect matter in a very physical manner. While the explanations in Spiritist Doctrine were meant to explain the table rapping phenomenon and the movement of mostly inanimate objects (like furniture,) the Filipinos were looking for a way to harness this great power for spiritual healing. Seeing the use of great spiritual power to lift furniture as a frivolous waste of time, the Filipino Christian Spiritists chose, instead, to develop themselves as mediums of the Holy Spirit.

In Kardec’s book, "The Gospel According to Spiritism," these Filipinos found the very thing they were looking for. Filipinos had been in an unfolding relationship with the Holy Spirit since the sixteenth century when Magellan first landed in Cebu. In studying the history of Christianity in the Philippines, it became obvious that the mediumistic culture of the Filipinos had, in some inscrutable manner, predisposed them to discover something in Jesus’ teachings about the Holy Spirit that was unique. Jesus’ promise of a Comforter, the Spirit of Truth that would come when the world was ready to receive it, appears to have been one of the central themes of Filipino Folk Christianity for hundreds of years before the codification of Spiritist Doctrine. Filipino Christian Spiritists were culturally predisposed to derive something from Spiritist Doctrine that hasn’t been comprehended in any other Spiritist communities.

Kardec stated, "The Spirit of Truth now presides at the head of the table, calls upon man to observe the Spiritual Law, teaches all the Spiritual ideas, and makes it easy to understand what Christ said only in parables." Kardec taught that Spiritism was the worldly vehicle of the Spirit of Truth promised by Jesus. In 1861, in Paris, the Spirit of Truth spoke saying, "I am the great doctor of the souls and I come to tell you how to cure your souls. The weak, the suffering, and the sickly are my chosen children and I have come to save them. God is trying to teach your hearts by making you suffer. Why don’t you recognize him? Non-belief in God is what is making you suffer. Do you not believe in the law of love and charity? You must stop doing mental and physical harm to other people. You must help other people to develop good karma. Charity doesn’t mean just giving money; it means helping other people."

In A Short Spiritist Doctrine, Juan Alvear announced that the ‘great doctor of the souls’ had arrived in the Philippines. Alvear writes, "Fifty years have elapsed since the aforementioned (spiritualistic) manifestations happened. Spiritualism has gained ill repute in the Western countries where they occurred. Christian Spiritism has flourished as the other forms of spiritualism have fallen into decay. Here, in the Philippines, the forces of Christ in the spirit world made themselves manifest through our mediums as medicine called magnetic fluid, which flows from the spirit world through the mediums to introduce Spiritism through healing. The pulpit and the learned claim that the appearance of spirits was the work of the devil who settled in the Philippines. Nevertheless, there is an increasing number infused with Spiritism, which is spreading to the provinces and its result is none other than morality and sanctity and the knowledge of God’s Spirit. So, it is apparent that God has manifested in the Third Person of the Holy Spirit, announcing to the world that those who believe will be saved."

Like Kardec, Juan Alvear presented written lists of questions to the Spirits working under the aegis of the Spirit of Truth. Kardec mentioned Christian Spiritism only in brief references such as the one I mentioned earlier. After defining Christian Spiritists as those who ‘accepted the Spiritist Doctrine practically, with all its consequences,’ and praising them above all other classes of spiritists, Kardec hardly mentions them again. There are many references in "The Gospel According to Allan Kardec" to the linkage of Biblical narrative to both Spiritualism and Spiritism. In saying, "Spiritualism is the Spirit of Truth," Kardec is the first to draw a specific link between the promised Spirit of Truth / Comforter / Holy Spirit and the spiritual manifestations characterized as spiritualistic and spiritist in the West.

In the dialogue that Juan Alvear held with the Spirit of Truth, nearly all of his questions had to do with Christian Spiritism. Alvear was among the first to preside over a community who "accepted the Spiritist Doctrine practically with all its consequences." Although Kardec provided the intellectual and moral doctrine that prepared the way for Christian Spiritism, the Filipinos were among the first to understand themselves as the ‘anointed of a new order of Spiritists.’ Naturally, as the first organization of Asian Christian Spiritists, they had much to learn. In the textbook, Alvear asks the Spirit the following questions:

Alvear: What is the fundamental moral doctrine of Spiritism?

It is none other than Christ’s teachings. (Do unto others, as you would have them do unto you.) That is why it is called Christian Spiritism.

Alvear: Does Christian Spiritism come from the teachings of Christ?

Spirit: Yes, and it also comes from the true spirit as foretold by Jesus Christ.

Alvear: What do we derive from this doctrine?

>Spirit: The important and various teachings of the Holy Spirit which we learn from questions and answers.

As Alvear continued to learn from the Spirit of Truth, he began to discern the bigger picture. He writes, "The presence of spirits, voice pulsations, music, noises, lights, etc., and occurrences in other nations, have been widespread. But today’s events are different because spoken words and writing are being received through sanctified Christians who, through their sanctification, have become the vehicles of the Holy Spirit of Truth as prophesied by Christ. Is this not what happened to the Prophets who received the word of God, which they wrote? Now, spread all over the world are the new prophets who receive the word of God through His spirits. Thus, is fulfilled the word of God which said, ‘On the last day, my spirit shall pervade all mankind, your sons and your daughters shall be the prophets, the young men shall see miracles, and the old women and men shall dream new dreams."

Rather than seeing themselves as followers of Kardec and Spiritist Doctrine, Filipino Christian Spiritists accepted Kardec as a chosen messenger of the Holy Spirit, and instrumental in fulfilling the prophesy of Jesus concerning the Coming of the Holy Spirit. Jesus spoke at length in the biblical narrative concerning the coming of the Holy Spirit. It was through these prophecies that the Filipinos first made the connection between the Holy Spirit and the teachings of Spiritism. In the Bible, John 14:26, Jesus tells His Apostles, "When the Spirit of Truth has come, He will guide you into all the truth, and He will not speak from Himself; but what He hears, He will speak; and He will make known to you things which are to come in the future. He will glorify Me, because He will take of my own and show it to you." In a continuation of this prophecy, Jesus says, "I will ask of my Father and He will send you another comforter, to be with you forever. Even the Spirit of Truth whom the world cannot receive, because it has not seen Him and does not know Him; but you know Him because He abides with you and is in you. The Comforter, the Holy Spirit whom my Father will send in my name will teach you everything and remind you of everything which I tell you."(John 14:16-17 & 26) The Filipinos interpreted this to mean that the Holy Spirit would communicate, prophesy, and counsel the human race through the presence of God within human beings.

n The Medium’s Book, Kardec asks the spirit this question: "When a spirit communicates through a medium, does he transmit his thoughts directly, or does he use the incarnated spirit of the medium as his intermediary?" The spirit answers, "The medium’s spirit acts as the interpreter of the communicating spirit, because he is linked with the body, which, in such cases, plays the part of the speaker." So, here we have a concise description of how a communicating spirit cannot speak directly, but must depend upon the spirit of the medium to communicate in its behalf. This is an important example of the manner in which the Spiritist Doctrine articulated what the enigmatic prophesies of Jesus meant.

For Christian Spiritists, the Biblical roots of the Spiritist Doctrine begins in Genesis 1:2 wherein we are told, "The Spirit of God moved upon the face of the water." Tracing the presence of the Spirit of God through the prophetic traditions of the Old Testament, the New Testament begins with the statement that Mary ‘conceived of the Holy Spirit.’ Nowhere is it mentioned that Jehovah or Yahweh is the Father of Jesus. The Father of Jesus, according to the Bible, is the Holy Spirit. At Jesus’ baptism, the Holy Spirit descends and says, "this is my Son in whom I am pleased." Jesus then defines both the identity of God and the proper form of worship by saying that ‘God is Spirit’ and the ‘True worshippers will worship Him in Spirit and in Truth.’

Juan Alvear questioned the Blessed Spirit at length about the emergence of True or Christian Spiritism. In one session, Alvear asks the Blessed Spirit this question:

Alvear: How do we classify the periods pertaining to the emergence of modern (Christian) Spiritism?

Spirit: Three phases. First, the appearance of various phenomena in America since 1848. Second, the development of the science and moral philosophy derived from the wise based on the phenomena in Europe and America. Third, the founding of schools of moral evangelism which arose from the knowledge of the Holy Spirit. This came from true spiritism in formal mediums, followed by the emergence of conferences and evangelical sessions.

According to the Blessed Spirit, three contemporary events led to Filipino Christian Spiritism: 1) The Spiritualism Movement that began with the Fox sisters in 1848 in upstate New York, 2) The codification of Spiritist Doctrine by Allan Kardec, and, 3) The formal commencement of worship ‘in Spirit and in Truth’ based on the direct revelations of the Holy Spirit. In order to distinguish the role of the Spiritualistic phenomena and the relationship it had to True Spiritism, Alvear asked:

Alvear: How do you explain why spiritualistic phenomena like knocking sounds, levitation of tables and other objects in mid-air, the appearance of hands writing from nowhere, and other related phenomena, were the first occurrences of modern Spiritism?

Spirit: Because these events were intended by God to be the beginning, or introduction, of big things that heaven has in store in the end, which is the revelation or appearance of the Holy Spirit.

Alvear: What spirits are responsible for the spiritualistic phenomena?

Spirit: The elemental and raw spirits.

Alvear: Why should the raw spirits begin this?

Spirit: It did not come from their own desire. They are under the direction of brilliant spirits who are called the Spiritual Messengers of Christ. The manifestations of the raw spirits are used to call the attention of the masses of innocent people and of the curious and onlookers. There are still a majority of curious individuals and they marvel and delight in flocking to these occasions. In this manner, the people learn of the aforesaid rough phenomena and gather to witness, thus, opening the door for yet greater manifestations.

Alvear: Are these rough phenomena made by the higher spirits who guide the lesser or rougher spirits? Are they the ones who lift tables, benches, and other household articles? Do they make the noises that come from things and objects?

Spirit: No, because they (the brilliant spirits) will lose their dignity, and besides, it is not becoming for them to do unrefined performances on earth. People who are not used to hard work cannot perform the work of laborers; likewise, the finest spirits cannot perform vulgar deeds. The brilliant spirits can be compared to master architects, professors, heads of state, and heads of organizations or foundations. They are in charge of planning, to direct and govern the unrefined spirits. They are chosen to fulfill God’s will."

One of the most valuable things that the Filipinos learned from Allan Kardec was the definition of the five classes of Good Spirits. As Christian Spiritists, practicing mediumism within Christian morality, the Filipinos were only interested in communicating with perfected spirits. The higher the grade of the spirit, the better. Kardec defined the five types of Good Spirits to be: 1) Pure Spirits [1st class]. 2)) High Spirits [2nd class], 3) Wise Spirits [3rd class], Learned Spirits [4th class], and 5) Benevolent Spirits [5thclass]. The Pure spirits were defined thusly: "They have passed up through every degree of the scale of progress, and have freed themselves from all the impurities of materiality. Having attained the sum of perfection of which created beings are susceptible, they have no longer to undergo either trials or expiations. Being no longer subject to reincarnation in perishable bodies, they enter on the life of eternity in the immediate presence of God. They are in the enjoyment of a beatitude which is unalterable, because they are no longer subject to the wants or needs of material life; but this beatitude is not the monotonous idleness of perpetual contemplation. They are the messengers and ministers of God, the executors of his orders in the maintenance of universal harmony. They exercise a sovereign command over all spirits inferior to themselves, aid them in accomplishing the work of their purification, and assign to each of them a mission proportioned to the progress already made by them. To assist men in their distresses, to excite them to the love of good or to the expiation of the faults which bring them back to the road of supreme felicity, are for them the congenial occupations."

In the context of Christian Spiritism, these Pure Spirits and the four other classes of Good spirits are messengers and ministers of the Holy Spirit whom Christian Spiritists believe to be God in the Third Person. They also believe that, in the spirit world, a place called New Jerusalem exists. From New Jerusalem, these perfected Pure Spirits are sent on missions into various locations to implement a plan to restore the authority of the Holy Spirit in matters pertaining to individual and collective affairs of human beings, with a special emphasis on spiritual matters. In my book, "The Secret Teachings of the Espiritistas-A Hidden History of Spiritual Healing," I trace the history of the mission of the Pure Spirits in the Philippines from the beginning of the sixteenth century through their introduction to Kardec, and on into the present.

Early in my research, I was given a copy of the amended Constitution of the Union Espiritista, dated 1950. Since I was primarily interested in finding older texts that documented the early history of the Union, I was not overly excited by the Constitution. On first glance, the corporate structure of the Union seemed to be a straightforward combination of parliamentary procedure and bylaws. In the table of contents, the chapter headings dealt mostly with the duties and responsibilities of the officers, elections, and issues dealing with charter requirements. Then, one day, I took a closer look at and a chapter entitled "Spiritual Direction of the Association" caught my attention. I opened the booklet and read the following: "The Spiritual Direction shall be the Supreme Authority of the Association. This shall integrate a court of Spirits of Light, officially known as Spirit Protectors, who shall be under the superior and unique direction of our Lord Jesus. These Spirits are the ones who shall direct the works in general of the Association, principally, scientific, philosophical, moral, and spiritual, through medianimical communications."

I had the good fortune to have lived and worked with the Filipino Christian Spiritists for 10 years. During that time, I was allowed into the inner sanctum of an organization governed by powerful spirits through their equally powerful earthly instruments. My teacher, Reverend Benjamin A. Pajarillo, told me the first time I met him that a new phase of Christian Spiritism had already begun; one that was destined to sweep the world. However, it wasn’t until I visited the Spiritist Federation of Brazil, and met the wonderful Spiritist community in Brazil, that I fully realized what Rev. Pajarillo was referring to. The International Spiritist Council has worked diligently to unite the Spiritists of sixteen nations. There are ten million practicing Spiritists in Brazil alone. The international Spiritist community has already begun a concerted effort to disseminate Spiritism throughout the English speaking world.

In order to finally fulfill the ‘religious mission’ that Allan Kardec began in France in 1856, the larger implications of Christian Spiritism must be understood and integrated. Even though Spiritist Doctrine has not been interpreted in a religious context outside the Philippines, secular Spiritists have done a wonderful job of creating an organization deeply rooted in the admonitions of Jesus, to "Love God with your heart, mind, and soul, and your neighbor as yourself" and "Do Unto Others as you would have them do unto you." "Without Charity there is No Salvation," has been the motto of Christian Spiritists for one hundred and forty-five years. Perhaps, a combination of the organizational strength and charitable spirit of the international Spiritist community, combined with a profound message that speaks to the heart of Christian goodness, will be the bridge that will deliver the message of Christian Spiritism to English speaking peoples.

Reverend Pajarillo told me that the spell that organized religion has woven with a combination of torture and charity, hellfire and salvation would be broken from within the Church. He told me to expect to see the mass possession of entire congregations by the Holy Spirit. He predicted that an event much like the described Rapture would indeed happen. He described them as "Pentecost-like events." According to Rev. Pajarillo, these "Pentecost-like events" will be characterized by the subjective experience of the transcendent peace and wonder of the Holy Spirit in ordinary church services by otherwise mainstream Christians. In this presently unfolding scenario, millions have already experienced the Presence within themselves. Rather than ascending into the sky, however, they remain here on Earth…transformed. When these Holy Spirit directed Christians become the majority, a major reformation of the dominant religion of the most powerful nation in the world is going to take place.

Firstly, let us return to the question of the missing context within which such widely divergent movements as Spiritualism, Christian Spiritism, the Charismatic Renewal, and the Pentecostal Movement could find meaning. Perhaps these divergent movements hold a missing context in common. Perhaps the missing context is a spiritual paradigm shift into a new spiritual dispensation that has labored long and hard and finally come.


Copyright 2001 - All Rights Reserved - Revelator Harvey Martin