Spiritualism and Mental Health

Today, October 10th, is International Mental Health Day. And, as a matter of such importance, we could not let it pass unnoticed.

We begin by stating that, as it is extremely important, the slightest signs of restlessness and imbalance, be they uncontrolled stress, melancholy/depression and other disorders, should always motivate the search for professional psychological support. Many of our concerns come not only from aspects deeply rooted within us, but also, many times, from organic imbalances. We are spirits incarnated in a body, and these are subject to the vicissitudes of matter.

That said, let's move on to the spiritual aspect of our mental health. For us spiritists and, globally, for every spiritualist, the brain is not just a chemical and organic reflection, but it is, rather, the organ of expression of the Spirit, although muffled in its real face. Therefore, the Spirit – or the soul – is the one who presides over the will, the choices and, in a word, the free will.

Recognizing ourselves, therefore, in a kind of duality between Spirit and matter, we understand that any treatment that addresses the mind should approach the individual in a holistic way, that is, integral, integrating body and Spirit. It is clear that a good professional psychological support will do a lot in this regard, but we cannot deny that, by encompassing the existing spiritual sphere, the treatment will always bring much more benefit in this regard.

What we are trying to do here is to demonstrate that, when it comes to mental health, we cannot see everything only from the spiritual aspect – especially regarding the probable spiritual obsessions – but also from the organic and physiological aspect of the issue. For example: we can think that a person who lives under stress and who has emotional out-of-control events is being the victim of a spiritual obsession, when, however, he just has pre-diabetes symptoms, which causes hypoglycemia, which leads to such out-of-control .

We cannot, therefore, as spiritists, in welcoming whoever and wherever it may be, treat everything as if it were a “spiritual problem”, which would be very irresponsible. It is always important to investigate what is going on with the individual, trying to find out if he is undergoing psychological follow-up, if he is being treated and, if not, seek to refer the brother for such treatment.

On the other hand, it is important to highlight that Spiritism has a very important facet in this aspect, as it enlightens the individual about the reasons for the difficulties of life and about our constant relationship with the spiritual world around us. Now, how many cases of madness are not also initiated by an open and unvigilant mind to the thoughts of Spirits of the third order? How many times are we not fed, because of our imperfections, in the most subtle processes of mental alienation that, slowly, are causing us manias, fears and various disorders?

Since we are Spirits incarnated in a body and our Spirit is in charge of our will, it is clear that the root of all our problems will always be in the Spirit – even in the case of pre-diabetics, since it is due to a bad habit in the food, provoked by “his Spirit”, that such an evil was installed. Therefore, in this sense too, the more the Spirit understands about the devices and purposes of life, the need to correct its imperfections, the benefit of prayer on the mind and the fact of mental association, with incarnated and disembodied beings, according to our inclinations mental health, the easier it will be for you to remain mentally balanced.

But, what in the case of an already installed imbalance process? Here, as we have already said, in the first instance we cannot dispense with professional psychological treatment. This is imperative. Secondly, through Spiritism and Magnetism, we can also offer a very beneficial treatment:

• Through prayer, seek to help the incarnate and the possible disincarnate in the improvement of their mental field;
• Through the magnetic pass, which can be done even by family members, we can seek to help reduce the disturbances and reflexes of such imbalances;
• After all, however, we cannot forget that the individual who is experiencing a serious mental disorder, such as schizophrenia, may have a need to experience it, even as part of a reincarnation plan, for reasons such as, for example, , to make him disconnect a little from old mental processes, which afflict him a lot. Therefore, pray and seek to help always, with faith, but not giving up before the complete cessation of the disease.

Finally, we would like to point out that differentiating pathological disorders from cases of mediumistic obsession is always very important, since, as Kardec already identified at that time, that in the latter case, medication can even be harmful:

let's not confuse the pathological madness with the obsession; this does not come from any brain injury, but from the subjugation that malevolent spirits exercise over certain individuals, and which, many times, has the appearance of madness itself. This condition, very frequent, is independent of any belief in Spiritism and has existed at all times. In this case, ordinary medication is impotent and even harmful.

Allan Kardec – What is Spiritism? 

Nor could we fail to quote, here, in full, the text “Suicide and madness”, by Allan Kardec, in chap. V of the Gospel According to Spiritism:

14. The calm and resignation derived from the way of considering earthly life and the confidence in the future give the spirit a serenity that is the best preservative against The madness and suicide. Indeed, it is certain that most cases of madness are due to the commotion produced by the vicissitudes that man does not have the courage to endure. Now, if looking at the things of this world in the way that Spiritism makes him consider them, man receives with indifference, even with joy, the setbacks and disappointments that have made him desperate in other circumstances, it becomes evident that this force, which it places him above events, preserves his reason from shocks, which, if it were not for that, would disturb it.

15. The same is true of suicide. Leaving aside those who give themselves up in a state of drunkenness and madness, which can be called unconscious, it is undeniable that he always has a cause of discontent, whatever the particular reasons that may be pointed out to him. Now, he who is sure that he is only unhappy for a day and that the days to come will be better, is easily filled with patience. He only despairs when there is no term for his sufferings. And what is human life, in relation to eternity, if not much less than a day? But for those who do not believe in eternity and think that everything ends with life, if misfortunes and afflictions overwhelm them, only in death do they see a solution to their bitterness. Expecting nothing, he finds it very natural, very logical, to abbreviate his miseries by suicide.

16. Incredulity, mere doubt about the future, materialistic ideas, in a word, are the greatest incitements to suicide; cause the moral cowardice. When men of science, supported by the authority of their knowledge, endeavor to prove to those who hear or read them that they have nothing to hope for after death, they are not in fact leading them to deduce that, if they are wretched, they are better off. what is left for them to do but kill themselves? What could they say to divert them from this consequence? What compensation can you offer them? What hope can you give them? None but nothing. Hence it must be concluded that, if nothingness is the only heroic remedy, the only perspective, it is better to seek it immediately and not later, in order to suffer for a shorter time.
The propagation of materialistic doctrines is, therefore, the poison that instills the idea of suicide in the majority of those who commit suicide, and those who constitute themselves as apostles of such doctrines assume tremendous responsibility. With Spiritism, once doubt is made impossible, the aspect of life changes. The believer knows that existence goes on indefinitely beyond the grave, but under very different conditions; hence the patience and resignation that very naturally keep him from thinking about suicide; where, in short, the moral courage.

17. In this aspect, Spiritism still produces another equally positive and perhaps more decisive result. It presents the suicides themselves informing us of the unfortunate situation in which they find themselves and proving that no one violates God's law with impunity, which forbids man to shorten his life. Among those who commit suicide, there are some whose sufferings, not because they are temporary and not eternal, are no less terrible and of a nature to make those who think of leaving here, before God has ordained, reflect. The spiritist has, therefore, several reasons against the idea of suicide: the certainty of a future life, in which, he knows, he will be all the more blissful, the more unfortunate and resigned he has been on Earth: the certainty that , shortening his days, arrives, precisely, at the opposite result to what he expected; who frees himself from an evil, in order to incur a worse, longer and more terrible evil; who deceives himself, imagining that, by killing himself, he goes faster to heaven; that suicide is an obstacle to his joining in the other world with those who were the objects of his affections and whom he hoped to find; hence the consequence that suicide, by bringing him only disappointments, is contrary to his own interests. For this very reason, the number of those who have been, by Spiritism, prevented from committing suicide is already considerable, and from there it can be concluded that, when all men are spiritists, there will no longer be conscious suicides. Comparing, then, the results that the materialist doctrines produce with those that derive from the Spiritist Doctrine, only from the point of view of suicide, it will be necessary to recognize that, while the logic of the first leads to it, the other one avoids it, a fact which experience confirms.