Dostoevsky and Spiritualism

By Thomas E. Berry, University of Maryland

From the reign of Catherine the Great to the Revolution of 1917, Russian society and literature were affected by the relationship between Western spiritualism with its seances and mediums and an ancient folk tradition with its superstitions and fancifulness. The common Russian belief in spirits, combined with the Western occult science, brought charlatans into the highest court circles throughout the last hundred and fifty years of the Romanov's rule. Cagliostro drew the attention of Catherine II; the Baroness Krudener instructed Alexander I; D.D. Home had the patronage of Alexander II; and Rasputin and Dr. Philippe had a close relationship with Nicholas II. The Czars were the inheritors of two strong social forces: a folk tradition based on the mystical and the miraculous dating back hundreds of years and a fervent search for historical and spiritual meaning among the Russian intelligentsia. Only Nicholas I failed to understand the popularity of spiritualism in Russia and his jack of interest separated him from the mainstream of Russian life. Most Russian monarchs were greatly influenced by the spread of spiritualistic forces. It was as if folk superstitions and Western spiritualism were destined to blend together and contribute to the fall of the Russian Empire.

Abba Pachomios and the Phantom

And it came to pass once when Abba [Pachomios], and Theodore whom he loved, were walking through the monastery by night, that they saw suddenly a great phantom, which was full of the deepest deceit; now that which appeared was in the form of a woman, and its beauty was of so indescribable a character that no man was able to tell the beauty, or the form, or the appearance, which belonged to that phantom, and even Theodore, who looked at that phantom, was exceedingly perturbed, and his face changed color. And when the blessed man saw that he was afraid, he said unto him, “Be of good cheer in the Lord, O Theodore, and fear not,” and the holy man, having said these things unto him, commanded him to pray with him, that the phantom which was striking wonder into them might be driven away. And as they were praying the phantom came nearer and nearer and took a solid form, and when it, and the company of devils which ran before it, drew nigh, for their prayer did not drive it back, it came forward and said unto them, “Why do you labor in vain? You are unable at this present to do anything whatsoever against me, for I have received authority from God, Who sustains the universe, to tempt whomsoever I please; and I have abundance of time in which to do this, for this I have asked from God.”

How to Talk to Children about Demons, Hell and Death

By Nun Magdalene

It is a serious educational mistake to talk to young children in detail about demons, because if a child hears once how they are, it is impossible to not stop imagining them.

Adults may be warned of the danger they risk by allowing images of demons invade their minds, but a young child, even if they are warned, can't easily stop thinking about something that torments them, and this can result in a dangerous state of mind or, at least, to suffer from nightmares. When young children ask about the devil or the existence of evil spirits, it is preferable not to make a thorough analysis, but to say that you should not give them more attention than they have in dreams or something similar. Generally we should turn the minds of children to Christ, the saints and the angels.

Seeing is Believing: A Halloween Reflection

The Joshua Ward House in Salem, Massachusetts

By John Sanidopoulos

A few people have asked me, "John, as a knowledgeable and pious Orthodox Christian who has a positive view of Halloween, how do you celebrate the holiday? You wrote down what you wouldn't do, but never explained what you actually do." Well, the simple answer is that Halloween for me is just like any other day, pretty much, not because I avoid Halloween, but for me Halloween is a daily experience throughout the year, it just happens to be a little more intensified in the autumn months of September through November. Let me explain what I mean - October 31st may be Halloween, but every other day is Halloweenish, because I will involve myself with something on other days that your average person will consider only a theme for Halloween.

I understand that such an answer will confuse most people, while few others will feel me to be one of their kindred spirits. I'm not going to explain at this time what I mean when I say that Halloween is a daily experience, nor should you speculate, because that's not what this reflection is about, but I will say that by the time Halloween comes around, I sort of just sit back and relax and watch everyone else experience a little bit of what I daily experience, and I experience the day through others. Then I'll go home and watch some horror movies and Halloween specials while eating some candy, since I don't eat candy everyday. That is my typical Halloween.

A Defense of Skeletons

In his 1902 book titled The Defendant, G.K. Chesterton defends a bunch of apparently nonsensical things that are often viewed differently by others, with his characteristic humorous wit mixed with deep yet commonsensical thought. In chapter three he undertakes a defense of skeletons, which is an appropriate contemplation for Halloween.

By Gilbert Keith Chesterton

Some little time ago I stood among immemorial English trees that seemed to take hold upon the stars like a brood of Ygdrasils. As I walked among these living pillars I became gradually aware that the rustics who lived and died in their shadow adopted a very curious conversational tone. They seemed to be constantly apologizing for the trees, as if they were a very poor show. After elaborate investigation, I discovered that their gloomy and penitent tone was traceable to the fact that it was winter and all the trees were bare. I assured them that I did not resent the fact that it was winter, that I knew the thing had happened before, and that no forethought on their part could have averted this blow of destiny. But I could not in any way reconcile them to the fact that it was winter. There was evidently a general feeling that I had caught the trees in a kind of disgraceful deshabille, and that they ought not to be seen until, like the first human sinners, they had covered themselves with leaves. So it is quite clear that, while very few people appear to know anything of how trees look in winter, the actual foresters know less than anyone. So far from the line of the tree when it is bare appearing harsh and severe, it is luxuriantly indefinable to an unusual degree; the fringe of the forest melts away like a vignette. The tops of two or three high trees when they are leafless are so soft that they seem like the gigantic brooms of that fabulous lady who was sweeping the cobwebs off the sky. The outline of a leafy forest is in comparison hard, gross and blotchy; the clouds of night do not more certainly obscure the moon than those green and monstrous clouds obscure the tree; the actual sight of the little wood, with its gray and silver sea of life, is entirely a winter vision. So dim and delicate is the heart of the winter woods, a kind of glittering gloaming, that a figure stepping towards us in the chequered twilight seems as if he were breaking through unfathomable depths of spiders' webs.