{"id":4734,"date":"2024-09-11T11:59:03","date_gmt":"2024-09-11T11:59:03","guid":{"rendered":"https:\/\/nuevo-renacer.com\/?page_id=4734"},"modified":"2025-10-25T21:23:12","modified_gmt":"2025-10-25T21:23:12","slug":"historia-del-espiritismo-en-alemania","status":"publish","type":"page","link":"https:\/\/nuevo-renacer.com\/tr\/historia-del-espiritismo-en-alemania\/","title":{"rendered":"Almanya'da Ruh\u00e7ulu\u011fun Tarihi"},"content":{"rendered":"
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Almanya'da Ruh\u00e7ulu\u011fun Tarihi<\/strong><\/p>\n<\/div><\/div>\n\n\n\n

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Leibniz'in "Monadoloji"\u00fczerine yaz\u0131lar\u0131<\/strong><\/p>\n\n\n\n

Ocak 1714<\/strong><\/p>\n\n\n\n

\u00dcnl\u00fc filozof ve matematik\u00e7i Gottfried Wilhelm Leibniz (1646 \u2013 1716), 1714'te "Hauptschriften zur Grundlegung der Philosophie II" nin bir par\u00e7as\u0131 olarak "Monadoloji"\u00fczerine denemeler yazd\u0131. Leibniz ruh, ruh ve g\u00f6\u00e7 konusuna gelir. "Monad" terimi (Yunanca \u03bc\u03bf\u03bd\u03ac\u03c2 mon\u00e1s "birim", "basitlik" ten) "felsefi olarak hem fiziksel hem de psikolojik olarak tasarlanm\u0131\u015f do\u011fal bir birimi tan\u0131mlar."Monadlar spesifik de\u011fil. A. Kardec'in" ruh "dedi\u011fi gibi" perisprit "ile kar\u015f\u0131la\u015ft\u0131r\u0131labilir, ayn\u0131 zamanda"fluidum" da. Leibniz, fiziksel bedenin d\u0131\u015f\u0131nda olan\u0131 ve ayn\u0131 zamanda bedenin \u00f6l\u00fcm\u00fcnden sonra hayatta kalanlar\u0131 daha somut, yani daha a\u00e7\u0131klanabilir hale getirmeye \u00e7al\u0131\u015ft\u0131. Sadece "bilin\u00e7" demek istemedi, ayn\u0131 zamanda temaya a\u015fk\u0131n ve somut bir karakter vermek istedim. Leibniz, 18. y\u00fczy\u0131lda da "Alman ruhu" felsefi ve edebi, maneviyatla dolu ve insan ya\u015fam\u0131n\u0131n en \u00f6nemli konular\u0131na dair derin bir felsefe aray\u0131\u015f\u0131 \u00e7a\u011f\u0131n\u0131 a\u00e7t\u0131.<\/p>\n<\/div><\/div>\n\n\n\n

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B\u00fcy\u00fcleyici ve hayvan manyetizmas\u0131<\/strong><\/p>\n\n\n\n

Ocak 1759<\/strong><\/p>\n\n\n\n

Friedrich Anton Mesmer (1734 -1815) - 1759'dan itibaren Viyana ve Paris'te g\u00f6rev yapan ve "sinirlerin, kaslar\u0131n ve v\u00fccut s\u0131v\u0131lar\u0131n\u0131n kontrol\u00fc i\u00e7in insan v\u00fccudunun merkezi bir ajan\u0131n\u0131"ortaya \u00e7\u0131karmak ve ara\u015ft\u0131rmak i\u00e7in ara\u015ft\u0131rmalar yapan svabyal\u0131lar\u0131n doktoru. "Hayvan manyetizmas\u0131n\u0131", yani insan\u0131n (veya daha do\u011frusu canl\u0131 bir bedenin her h\u00fccresinin) karasal manyetizmaya benzer bir manyetik alanla \u00e7evrili oldu\u011funu ke\u015ffetti. Ve bu manyetizma v\u00fccudumuz ve dolay\u0131s\u0131yla sa\u011fl\u0131\u011f\u0131m\u0131z \u00fczerinde hem olumlu hem de olumsuz \u00f6nemli bir etkiye sahiptir. Mesmer, iyile\u015fen manyetik ak\u0131mlar\u0131 yard\u0131m isteyenlere aktarmak i\u00e7in a\u015fa\u011f\u0131daki y\u00f6ntemleri kulland\u0131: Ellerin \u00fczerine serilmesi, havadaki hareketler.<\/p>\n\n\n\n

B\u00f6ylece Mesmer, Terap\u00f6tik Dokunu\u015f (TT), Reiki (ellerin \u00fczerine serilmesi) ve Dr. R. Sheldrake'e bug\u00fcn "Morfogenetik Alanlar \/ Morfik"olarak adland\u0131r\u0131lan temel ara\u015ft\u0131rmay\u0131 ger\u00e7ekle\u015ftirdi. Kardec'e ve hipnoz, homeopati alan\u0131ndaki bir\u00e7ok insana ilham verdi ve belki de daha sonra kurulan "foton h\u00fccrelerinin" ve \u00e7ok daha fazlas\u0131n\u0131n \u00f6nc\u00fcs\u00fcd\u00fcr. Bug\u00fcn Mesmer, yurtd\u0131\u015f\u0131nda kendi \u00fclkesi Almanya'dan daha \u00e7ok tan\u0131n\u0131yor. Mesmer'in "manyetizmas\u0131na"g\u00f6re el ele tutu\u015fma prati\u011fi, \u00f6zellikle d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131ndaki merkezlerde yard\u0131m arayanlar i\u00e7in terapinin ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r. maneviyat\u00e7\u0131lar.<\/p>\n<\/div><\/div>\n\n\n\n

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Metafizik\u00e7i olarak Kant<\/strong><\/p>\n\n\n\n

Ocak 1766<\/strong><\/p>\n\n\n\n

Immanuel Kant (1724 -1804) \u2013 Between 1765 and 1766, the famous philosopher wrote "Tr\u00e4ume eines Geistersehers, erl\u00e4utert durch Tr\u00e4ume der Metaphysik". Bu tahliller felsefi sorularla u\u011fra\u015f\u0131yordu: "herhangi bir hayalet var m\u0131, \u00f6l\u00fcm\u00fcm\u00fczde hayatta kal\u0131yoruz?"\u00d6l\u00fclerle ileti\u015fim kurabilir miyiz?". Kant'\u0131n ilk kez "metafizik" terimini kullanmas\u0131 ve tan\u0131tmas\u0131 m\u00fcmk\u00fcnd\u00fcr. Bu noktada felsefenin 18. y\u00fczy\u0131l\u0131n ortalar\u0131nda Almanya'da geli\u015fti\u011fini s\u00f6yleyebiliriz.<\/p>\n<\/div><\/div>\n\n\n\n

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Ruh vurucu Dibbesdorf<\/strong><\/p>\n\n\n\n

Ocak 1767<\/strong><\/p>\n\n\n\n

1767 \/ 68, Dibbesdorf. <\/strong>Dikkat \u00e7ekici ve garip bir olay b\u00fct\u00fcn bir b\u00f6lgeyi ve neredeyse t\u00fcm \u00fclkeyi me\u015fgul ediyor. "Der Klopfegeist zu Dibbesdorf" \u2013 Haftal\u0131k pazarlarda ve g\u00fcnl\u00fck gazetelerde Braunschweig yak\u0131nlar\u0131ndaki" hayalet bir tezah\u00fcr "("Kloppeding") bildirildi. Ancak daha sonra daha ayr\u0131nt\u0131l\u0131 olarak bildirildi. \u00d6zetle: Bir kurs ruhu pickguard birka\u00e7 kez bildirildi ve bunu y\u00fcksek sesle yapt\u0131. Darbe sesleriyle cevaplanan sorular soruldu. Bug\u00fcn s\u00f6yleyece\u011fimiz gibi bir "medya etkinli\u011fi" idi. Fenomen haftalarca s\u00fcrd\u00fc. Gazetelerde (bas\u0131n b\u00fcltenine bak\u0131n\u0131z) \u015farlatan olduklar\u0131 ve sadece misafir \u00e7ekmek istedikleri ev i\u00e7in \u00e7ok kritik bir yay\u0131n yap\u0131ld\u0131. Ruhu ba\u011flamak i\u00e7in kullan\u0131lan evin aile evi (Kettelhut ailesi) sahtekarl\u0131kla su\u00e7land\u0131, han\u0131n\u0131 kapatmak zorunda kald\u0131 ve fakirle\u015ftirildi. Polis ve bilim adamlar\u0131 taraf\u0131ndan yap\u0131lan kapsaml\u0131 bir soru\u015fturmadan sonra, darbelerin nedeni ve anlam\u0131 hakk\u0131nda \u00e7eli\u015fkili ifadeler vard\u0131. Bunun ger\u00e7ekten "hayalet bir tezah\u00fcr" oldu\u011fu fikrine lehte ve di\u011feri aleyhte baz\u0131 kan\u0131tlar vard\u0131. Ara\u015ft\u0131ran bir avukat \u015f\u00f6yle yazd\u0131: "Bu hikayede neredeyse hi\u00e7 Latince yok."<\/p>\n\n\n\n

Her hal\u00fckarda, k\u00fc\u00e7\u00fck Alman kasabas\u0131 Dibbesdorf'taki 1767 y\u0131l\u0131, t\u00fcm Avrupa ve d\u00fcnyada hayalet bir tezah\u00fcr d\u00f6neminin ba\u015flang\u0131c\u0131n\u0131 i\u015faret ediyordu.<\/p>\n\n\n\n

Bizim i\u00e7in maneviyat\u00e7\u0131lar, bu olay \u00f6zellikle dikkat \u00e7ekicidir. \u00c7\u00fcnk\u00fc Allan Kardec'in do\u011fumundan 30 y\u0131ldan fazla bir s\u00fcre \u00f6nce ve Amerika Birle\u015fik Devletleri'nin Hydesville kentindeki k\u0131z karde\u015fler Fox ile olan olaylardan 80 y\u0131l \u00f6nce oldu.<\/p>\n<\/div><\/div>\n\n\n\n

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Lessing ve "\u00f6l\u00fcm"temas\u0131<\/strong><\/p>\n\n\n\n

Ocak 1769<\/strong><\/p>\n\n\n\n

Gotthold Ephraim Lessing (1729 \u2013 1781) \u2013 Lessing ayr\u0131ca yo\u011fun bir \u015fekilde \u00f6l\u00fcm konusuna odakland\u0131 ve 1769 tarihli "Wie die Alten den Tod gebildet" ("Eskiler \u00f6l\u00fcm\u00fc nas\u0131l olu\u015fturdular") adl\u0131 makalesi, \u00f6l\u00fcm\u00fcn temsilleri ve \u00f6l\u00fclere sayg\u0131 ve anlamlar\u0131. Bir \u00f6rnek: Lessing, "Dibbesdorf'ta kap\u0131y\u0131 \u00e7alan hayalet" ile de ilgilendi ve o zamanki fenomenin insanlar\u0131n\u0131 ziyaret etti. Elbette var olan binlerce eserden sadece en \u00e7arp\u0131c\u0131, belki de en \u00f6ne \u00e7\u0131kan ba\u015fl\u0131klardan ve eserlerden bahsedebiliriz. \u00c7\u00fcnk\u00fc Almanya'da onun varl\u0131\u011f\u0131n\u0131 \u00e7ok az biliyoruz.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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Jung-Stilling pn\u00f6matolojiyi belirledi<\/strong><\/p>\n\n\n\n

Ocak 1808<\/strong><\/p>\n\n\n\n

Johann Heinrich Jung-Stilling (1740 - 1817) \u2013 Karlsruhe Jung-Stilling'in bilim adam\u0131 da \u015fu soruya yo\u011fun bir \u015fekilde odakland\u0131: "bireysel bilin\u00e7 nedir?". Bunun \u00f6rnekleri, 1808'de yay\u0131nlanan "Theorie der Geisterkunde \u2013 Die Pneumatologie" veya "Ghost, Gespenster und Hades" adl\u0131 yaz\u0131lar\u0131nda da bulunabilir. "Pn\u00f6matoloji" terimi ("pneuma "nefes, nefes" ve \u03bb\u03cc\u03b3\u03bf\u03c2 logolar\u0131 "konu\u015fma, anlam,""), ortamlar ruhlar\u0131n seslerini duydu\u011funda veya bir ruh "konu\u015fma" yoluyla ileti\u015fim kurdu\u011funda tam anlam\u0131yla tan\u0131mlan\u0131r. Allan Kardec, "pn\u00f6matoloji" yi, Ortamlar Kitab\u0131nda pneumatograf\u00eda (yazma) alt\u0131nda ve pneumatofon\u00eda (ses) ile daha ayr\u0131nt\u0131l\u0131 olarak tan\u0131mlar.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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Justinus Kerner bir spirit\u00fcalist olarak<\/strong><\/p>\n\n\n\n

Ocak 1829<\/strong><\/p>\n\n\n\n

Dr. Justinus Kerner (1786 \u2013 1862) \u2013 bir Doktor, bir \u015fair ve bir Alman Weinsberg bilgini. 1829'da Stuttgart'ta yay\u0131nlanan "Prevorst'un Kahini" nde Kerner, \u00e7e\u015fitli konularda sorular toplad\u0131 ve bunlar daha sonra medya taraf\u0131ndan r\u00fcyan\u0131n ilanlar\u0131 arac\u0131l\u0131\u011f\u0131yla yan\u0131tland\u0131. \u0130lk defa bir dizi mesaj medi\u00famnicos Almanca olarak yaz\u0131lm\u0131\u015ft\u0131r. Bu, birka\u00e7 y\u0131l sonra Allan Kardec'in eserlerini \u00e7ok and\u0131r\u0131yor. Kerner ayr\u0131ca ba\u015fka kitaplar da yazd\u0131 maneviyat\u00e7\u0131lar, aralar\u0131nda "Franz Anton Mesmer aus Schwaben, Entdecker des thierischen Magnetismus" Mesmer \u00fczerine.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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Allan Kardec'in kitaplar\u0131n\u0131n Almanca'ya ilk \u00e7evirisi<\/strong><\/p>\n\n\n\n

Ocak 1866<\/strong><\/p>\n\n\n\n

Spiritist temel Kardec edebiyat\u0131n\u0131n Almanca'ya ilk \u00e7evirisi \u00e7ok uzun s\u00fcrmedi:<\/p>\n\n\n\n

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  • 1866<\/strong>, Z\u00fcrih, Ruhlar Kitab\u0131, Editoryal C. Schmidt (orijinalin yay\u0131nlanmas\u0131ndan sadece 9 y\u0131l sonra).<\/li>\n\n\n\n
  • 1890<\/strong>, Berlin, Cennet ve Cehennem, Edit\u00f6r K. Sigismund<\/li>\n\n\n\n
  • 1891<\/strong>Leipzig, Ortamlar Kitab\u0131, Editoryal O. Mutze<\/li>\n<\/ul>\n\n\n\n

    sonra<\/p>\n\n\n\n

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    • 2002<\/strong>M\u00fcnih, Spiritizme G\u00f6re M\u00fcjde, Editoryal Spiritismus Verlag<\/li>\n\n\n\n
    • 2004<\/strong>Frankfurt , The Genesis, Editorial Lichttropfen Verlag<\/li>\n<\/ul>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n
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      Prof. Z\u00f6llner: Bilim s\u0131n\u0131r\u0131nda ara\u015ft\u0131rma<\/strong><\/p>\n\n\n\n

      Ocak 1877<\/strong><\/p>\n\n\n\n

      Prof. Johann Karl Friedrich Z\u00f6llner (1834-1882) - Bu konuyu Leipzig'deki zaman\u0131n bilim \u00e7evrelerinde 1877'ye "D\u00f6rd\u00fcnc\u00fc Boyut ve Ok\u00fclt" konulu "bilimsel incelemeleri"ile tan\u0131tt\u0131. Bi\u00e7im temelli ve farkl\u0131la\u015ft\u0131r\u0131lm\u0131\u015f meseleyi ele alan bilimsel incelemelerdi. Sonu\u00e7 olarak, Almanya'n\u0131n bilim \u00e7evrelerinde parapsikoloji maneviyat\u00e7\u0131lar\u0131n\u0131n, bilim s\u0131n\u0131r\u0131n\u0131n ve \u00f6l\u00fcmden sonraki ya\u015fam\u0131n vb. Konular\u0131n\u0131 tart\u0131\u015fmak ve ele almak yayg\u0131n bir uygulama haline geldi Kardec'e g\u00f6re Spiritist Doktrinin \u00fc\u00e7 temel y\u00f6n\u00fcn\u00fc ele al\u0131rsan\u0131z \u2013 felsefi, dini, ahlaki ve bilimsel (Spiritist Doktrinin \u00fc\u00e7 temel y\u00f6n\u00fc hakk\u0131ndaki makaleye bak\u0131n) - bu temalar\u0131n bilimsel y\u00f6n\u00fc esp\u00edritas o zamanlar zaten vurgulanm\u0131\u015ft\u0131. Almanca konu\u015fulan \u00fclkelerde, ayn\u0131 zamanda di\u011fer avrupa \u00fclkeleri.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Schrenck-Notzing ve Almanya'daki gizli bilim adam\u0131<\/strong><\/p>\n\n\n\n

      Ocak 1886<\/strong><\/p>\n\n\n\n

      Albert Freiherr von Schrenck-Notzing (1862-1929)Alman bir doktordu ve "psikoterapi ve parapsikolojinin \u00f6nc\u00fcs\u00fc" olarak kabul ediliyor. Avrupa \u00e7ap\u0131nda tan\u0131nan medyumlar\u0131n ve maneviyat\u00e7\u0131lar\u0131n se\u00e7kin bir ara\u015ft\u0131rmac\u0131s\u0131yd\u0131. Farkl\u0131 alanlardaki ara\u015ft\u0131rmalar\u0131 ve bilimsel faaliyetleri sayesinde, 1886'n\u0131n on y\u0131l\u0131ndan itibaren (Carl du Prel ile birlikte Psikoloji Derne\u011fi'nin kurulu\u015fu) hipnoz ve parapsikoloji alanlar\u0131nda (\u00f6rne\u011fin "maddile\u015fme fenomeni"ile) kendine bir isim yapt\u0131.). \u00c7al\u0131\u015fmalar\u0131 ve oturumlar\u0131, hayat\u0131 boyunca Alman toplumunda zaten \u00e7ok \u00fcnl\u00fcyd\u00fc. \u00c7ok iyi ba\u011flant\u0131l\u0131yd\u0131 ve Thomas Mann, Sigmund Freud, C. G. Jung ve zaman\u0131n\u0131n di\u011fer d\u00fc\u015f\u00fcn\u00fcrleriyle canl\u0131 bir diyalog s\u00fcrd\u00fcrd\u00fc. Sol gibi \u00e7al\u0131\u015f\u0131r:<\/p>\n\n\n\n

      1914, Munich, \u00abDie Traumt\u00e4nzerin Magdeleine C., Materialisationsph\u00e4nomene\u00bb. Una contribuci\u00f3n a la investigaci\u00f3n de la telepat\u00eda medi\u00famnica.<\/p>\n\n\n\n

      1922, M\u00fcnih, M\u00fcnih \u00dcniversitesi'nde hareket mesafesi deneyleri (telekinezi).<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      A\u015fk\u0131n bir filozof olarak Carl du Prel<\/strong><\/p>\n\n\n\n

      Ocak 1893<\/strong><\/p>\n\n\n\n

      Almanca filozof ve yazar olan Baron Carl du Prel (1839-1899), yaln\u0131zca manevi bir d\u00fcnyan\u0131n varl\u0131\u011f\u0131na gecikmi\u015f bir \u015fekilde ikna olmak i\u00e7in, ancak on y\u0131llar boyunca bu konular\u0131n felsefi olarak ele al\u0131nmas\u0131 hakk\u0131nda derinlemesine ara\u015ft\u0131rd\u0131 ve yazd\u0131.Maneviyat "1893'te M\u00fcnih\/Leipzig'de. Daha sonra itiraf\u0131n\u0131n bir par\u00e7as\u0131 olarak "Nas\u0131l maneviyat\u00e7\u0131 oldum" yazd\u0131.<\/p>\n\n\n\n

      Du Prel bir\u00e7ok de\u011ferli kitap yazd\u0131, \u00f6rne\u011fin: "Die Psyche und das Ewige. Grundriss einer transzendentalen Psychologie", (Ruh ve Ebedi. A\u015fk\u0131n bir psikolojinin temelleri), Pforzheim 1871.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Aksakov tipi "Animizm ve spiritizm"<\/strong><\/p>\n\n\n\n

      Ocak 1898<\/strong><\/p>\n\n\n\n

      Alexander Nikolayevich Aksakov (1832-1903) - Berlin'de ya\u015fayan bir Rus bilim adam\u0131yd\u0131. Almanya ve Avrupa'daki spirit\u00fcalizmin tarihi hakk\u0131nda "Spirit\u00fcalizmin \u00d6nc\u00fcleri" adl\u0131 kitap\u00e7\u0131\u011f\u0131nda yazmak \u00f6nemlidir. Bu \u015fekilde "spirit\u00fcalizm" terimi, o d\u00f6nemde t\u00fcm Avrupa'da ruh, ruh ve reenkarnasyonla ilgili t\u00fcm konular\u0131 ve fenomenleri tan\u0131mlamak i\u00e7in tan\u0131t\u0131l\u0131r ve kullan\u0131l\u0131r. Son fakat en az de\u011fil, Kardec'in kitaplar\u0131 da buna katk\u0131da bulundu. Animizm ve Spiritizm " Cilt I ve II, Aksakow taraf\u0131ndan 1898'de Leipzig'de yay\u0131nland\u0131. Bu eserler d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131ndaki maneviyat\u00e7\u0131lar aras\u0131nda en \u00e7ok satanlar ve bir\u00e7ok dile \u00e7evrildi. Onlarda, bug\u00fcn hala \u00e7ok \u00f6nemli olan hassas insanlar\u0131n temel sorusunu tart\u0131\u015f\u0131yor ve ara\u015ft\u0131r\u0131yor: "Bu duygu ve imgeler kendimden (animizm) ne geliyor, yoksa onu \u00f6teden bir mesaj olarak m\u0131 al\u0131yor (maneviyat)?".<\/p>\n\n\n\n

      Aksakov'un bu kitaplar\u0131 v. Hartmann'\u0131n kitap ve tezlerinin kar\u015f\u0131 arg\u00fcman\u0131 veya \u00e7\u00fcr\u00fct\u00fclmesi olarak yazd\u0131\u011f\u0131n\u0131 g\u00f6rmek ilgin\u00e7ti.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

      <\/div><\/div>\n\n\n\n
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      Doktrin 19. ve 20. y\u00fczy\u0131llar aras\u0131nda ruhludur<\/strong><\/p>\n\n\n\n

      Ocak 1900<\/strong><\/p>\n\n\n\n

      Spirit\u00fcalist \u00f6\u011fretmenlik, 19.y\u00fczy\u0131l\u0131n sonlar\u0131nda ve 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda Almanya'da zirveye ula\u015ft\u0131 ve n\u00fcfusun t\u00fcm kesimlerinde t\u00fcm Avrupa taraf\u0131ndan olumlu bir \u015fekilde yay\u0131ld\u0131.<\/p>\n\n\n\n

      \n

      "Bu d\u00f6nemsel medya sergilerine ra\u011fmen, Almanya'daki maneviyat, 1881'den sonra birka\u00e7 minyon, burjuva ve aristokrat\u0131n \u00f6zel tak\u0131nt\u0131s\u0131 karakterini kaybetti. Taraftarlar\u0131 binlerce ki\u015fi taraf\u0131ndan say\u0131lan bir hareket haline geldi " diye yazd\u0131 Dr. Sawicki.<\/em><\/p>\n<\/blockquote>\n\n\n\n

      "Maneviyat" ad\u0131 alt\u0131nda tamamen olumsuz ve karanl\u0131k bir i\u015f yapan, ayn\u0131 zamanda hileli bir \u015fekilde hareket eden ve tamamen ticari olan bir\u00e7ok insan da vard\u0131. Bu olumsuz etkiler genellikle, t\u00fcm \u00f6\u011fretilerin toplumda itibars\u0131zla\u015fmas\u0131n\u0131n nedeni olan maneviyatla e\u015fitlenir.<\/p>\n\n\n\n

      Ancak bir\u00e7ok bilim adam\u0131, saray mensubu, kasabal\u0131, k\u00fclt ve s\u0131radan insan bu doktrinin iyili\u011fini ve \u00f6nemini kabul etti. \u00d6zellikle 1750 ile 1940 y\u0131llar\u0131 aras\u0131nda bu temel konulardan baz\u0131lar\u0131 ciddi bir \u015fekilde mevcuttu ve Alman toplumunda \u00f6nemli tart\u0131\u015fma unsurlar\u0131yd\u0131. Bu nedenle, maneviyat\u00e7\u0131lar\u0131n konular\u0131 o zamanlar kesinlikle bask\u0131nd\u0131.<\/p>\n\n\n\n

      Kapak resmi:" Bir ortamda ruhlar d\u00fcnyas\u0131yla ili\u015fkiler burjuva: Kahramanlar Alman espiritismo kardeciano " Ziyaret\u00e7isi olan bir toplant\u0131 ve oturum g\u00f6r\u00fcnt\u00fcs\u00fc medi\u00famnica Macar k\u00f6kenli: Adelma von Vay. ("\u00d6l\u00fclerle ya\u015famak" imgesinin telif hakk\u0131, Sawicki).<\/p>\n\n\n\n

      Adelma von Vay "Geist, Kraft, Stoff" (Ruh, G\u00fc\u00e7, \u00d6z) kitab\u0131n\u0131 yazd\u0131.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Spirit\u00fcalizm sakson<\/strong><\/p>\n\n\n\n

      Ocak 1901<\/strong><\/p>\n\n\n\n

      19.Y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan itibaren, derneklerin toplant\u0131 ve konferanslar\u0131n\u0131 bildiren birka\u00e7 spirit\u00fcalist dergisi de vard\u0131. maneviyat\u00e7\u0131lar1870'lerden 1910'lara kadar bu d\u00f6nemde kitaplar\u0131n yay\u0131nlanmas\u0131n\u0131n yan\u0131 s\u0131ra. Ayn\u0131 zamanda burada "S\u00e4chsischer Spiritismus"da oldu\u011fu gibi b\u00f6lgesel olarak organize edilir ve temsil edilir.<\/p>\n\n\n\n

      "\u00d6l\u00fclerle ya\u015famak" imgesinin telif hakk\u0131, Sawicki<\/em><\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      19.Y\u00fczy\u0131l\u0131n sonlar\u0131 ve 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndaki bu harika d\u00f6nemde di\u011fer eserleri ve yazarlar\u0131n\u0131 vurgulamak istiyoruz.<\/strong><\/p>\n\n\n\n

      1937, New York, Johannes Greber <\/strong>(1874-1944), "Der Verkehr mit der Geisterwelt Gottes"(Tanr\u0131'n\u0131n ruhani d\u00fcnyas\u0131yla ileti\u015fim) (Not: Spirit\u00fcalistler olarak Greber'in kitaplar\u0131ndaki t\u00fcm iddia ve y\u00f6ntemlerini destekleyemeyiz. Bununla birlikte, Greber tarihsel olarak genel olarak Almanca konu\u015fulan \u00fclkelerdeki manevi hareket \u00fczerinde \u00e7ok g\u00fc\u00e7l\u00fc bir etkiye sahipti).<\/p>\n\n\n\n

      1905, M\u00fcnih, t\u00fcmen generali geri \u00e7ekildi Joseph Peter'\u0131n<\/strong>"Der Spiritismus und seine Ph\u00e4nomene" (spiritualism and its phenomena)<\/p>\n\n\n\n

      1920, Hofrat Prof., Max Seiling<\/strong>, "Die Kardinalfrage der Menschheit.F\u00fcr die spiritualistische Frage vom Fortleben nach dem Tode (The question of the cardinal of humanity. Soru lehine \u00f6l\u00fcmden sonra hayatta kalman\u0131n maneviyat\u00e7\u0131s\u0131)" veya "Goethe als Okkultist" (Bir ok\u00fcltist olarak Goethe).<\/p>\n\n\n\n

      1921, Leipzig, Mahkeme Ba\u015fkan\u0131 Georg Sulzer, di\u011ferlerinin yan\u0131 s\u0131ra, "Bleibet Vaftiz! Ein Mahnruf an alle Spiritisten" ((Still a christian. T\u00fcm spirit\u00fcalistlere bir \u00f6\u011f\u00fct) ve "Truggeister im Spiritismus" (spiritizmdeki Ruhlar\u0131 Aldatmak) (Not: Sulzer, spiritist doktrini tamamen bilimsel olarak g\u00f6rmeyen almanlar kitab\u0131nda uyar\u0131r. H\u0131ristiyan kalmak da \u00f6nemlidir. Kardec \u00f6rne\u011finde oldu\u011fu gibi, H\u0131ristiyan ahlak\u0131n\u0131n felsefi y\u00f6nlerini ve ahlak\u0131n\u0131 her zaman dikkate almak \u00f6nemlidir. Bu s\u00fcre zarf\u0131nda Almanya'da iki hareket bile geli\u015ftirdi. Bir hareket daha \u00e7ok spirit\u00fcalizm tamamen bilimsel. Di\u011fer hareket daha felsefi dindard\u0131 ve daha \u00e7ok Allan Kardec).<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Di\u011fer ki\u015filikler spiritizmle me\u015fguld\u00fc<\/strong><\/p>\n\n\n\n

      Ocak 1905<\/strong><\/p>\n\n\n\n

      Bir\u00e7ok \u015fahsiyet ve de\u011ferli vatanda\u015f konuya ciddi bir \u015fekilde dahil olmu\u015f ve \u00f6\u011fretileri duyurmak i\u00e7in g\u00f6n\u00fcll\u00fc olarak \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/strong><\/p>\n<\/div><\/div>\n\n\n\n

      \n
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      \n
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      \u279b Carl von Rappard<\/p>\n\n\n\n

      \u279b Bernhard Cyriax'in<\/p>\n\n\n\n

      \u279b Graf Adolf Lodzia Poninski<\/p>\n\n\n\n

      \u279b Immanuel Hermann Fichte<\/p>\n\n\n\n

      Noel. Rol yap\u0131yor. Wilhelm Feller<\/p>\n\n\n\n

      \u279b Maximilian Deste\u011fi<\/p>\n\n\n\n

      Gregor Konstantin Wittig<\/p>\n\n\n\n

      \u279b Johann Kaspar Lavater<\/p>\n<\/div>\n\n\n\n

      \u279b Fritz Feilgenhauer, Editor of the "Zeitschrift f\u00fcr Spiritismus und verwandte Gebiete" (Journal of Spiritualism and related fields)<\/p>\n<\/div>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Editoryal esp\u00edritas 1920 civar\u0131nda<\/strong><\/p>\n\n\n\n

      Ocak 1920<\/strong><\/p>\n\n\n\n

      Bu d\u00f6nemde-\u00f6zellikle Leipzig, M\u00fcnih, Z\u00fcrih ve Viyana'da-1920 civar\u0131nda, \u00f6ncelikle konulara adanm\u0131\u015f bir\u00e7ok yay\u0131nc\u0131 olu\u015fturuldu. maneviyat\u00e7\u0131lar. Genellikle de\u011ferli eserler yay\u0131nland\u0131 ve harika ("Ok\u00fcltizm" gibi garip ba\u015fl\u0131klara ra\u011fmen...", vb.).<\/p>\n\n\n\n

      Editorial esp\u00edritas around 1920: Oswald Mutze, Karl Sigismund, Caesar Baudi Ritter von Vesme, C\u00e4sar Schmidt etc...<\/p>\n\n\n\n

      Ancak, m\u00fcmk\u00fcn olan en fazla say\u0131da okuyucuya ula\u015fmak i\u00e7in ticari bir ilgileri de vard\u0131. Bu, bir\u00e7ok ba\u015fl\u0131\u011f\u0131n \u015f\u00fcpheli bir i\u00e7eri\u011fe sahip oldu\u011fu ve deh\u015fet verici oldu\u011fu anlam\u0131na geliyordu. Bu ayn\u0131 zamanda talebi ve toplumu da yans\u0131t\u0131yordu. Bu kitaplar\u0131 de\u011ferlendirebilmek i\u00e7in "Pr\u00fcfung der drei S\u00e4ulen" in (\u00dc\u00e7 s\u00fctunun g\u00f6zden ge\u00e7irilmesi) (felsefi, dini-ahlaki ve bilimsel) uygulanmas\u0131nda fayda vard\u0131r.<\/p>\n\n\n\n

      Ayn\u0131 derecede ilgin\u00e7 ve okumaya de\u011fer olan, temeli sorgulayan iyi ara\u015ft\u0131r\u0131lm\u0131\u015f kar\u015f\u0131tlard\u0131r. Maneviyat\u00e7\u0131 (ruhun varl\u0131\u011f\u0131, \u00f6l\u00fcmden sonraki ya\u015fam, reenkarnasyon, \u00f6tesiyle ileti\u015fim, vb.). \u00d6rne\u011fin, Eduard von Hartmann'\u0131n yaz\u0131lar\u0131 ve kitaplar\u0131. Fenomenlere kar\u015f\u0131 animizmi ele\u015ftiren bir temsilciydi maneviyat\u00e7\u0131lar ve "bilin\u00e7d\u0131\u015f\u0131n\u0131n filozofu"olarak adland\u0131r\u0131ld\u0131. Ve Aksakov'un "Animizm ve Spiritizm" ba\u015fl\u0131kl\u0131 teorisine kar\u015f\u0131 yazd\u0131\u011f\u0131 \u015fey de tam olarak budur.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Hinrich Ohlhaver<\/strong><\/p>\n\n\n\n

      Ocak 1930<\/strong><\/p>\n\n\n\n

      1930'da Hamburglu giri\u015fimci Hinrich Ohlhaver, medyum Elisabeth Tambke ile deneyimlerini anlatt\u0131\u011f\u0131 "Die Toten leben" (\u00d6l\u00fcler ya\u015f\u0131yor) kitab\u0131n\u0131 yay\u0131nlad\u0131. Almanya'y\u0131 dola\u015ft\u0131 ve medyumla ruhani toplant\u0131lar, konferanslar ve oturumlar d\u00fczenledi. Konuyla ilgili fark\u0131ndal\u0131\u011f\u0131 ciddi \u015fekilde art\u0131rmak istedi. Ayr\u0131ca leydi Tambke arac\u0131l\u0131\u011f\u0131yla manevi ileti\u015fim yoluyla insanlara yard\u0131m etmek istedim.<\/p>\n\n\n\n

      Bu s\u0131rada bask\u0131, nasyonal sosyalistlerin fikirleri nedeniyle b\u00fcy\u00fcd\u00fc. Maneviyat\u00e7\u0131lara nasyonal sosyalizm d\u00f6neminde de zulmedildi. Ohlhaver'in de nazi rejiminin kurban\u0131 oldu\u011fu varsay\u0131labilir. Gezilerinden birinden eve hi\u00e7 d\u00f6nmedi....<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Kitaplar\u0131n yak\u0131lmas\u0131 maneviyat\u00e7\u0131lar<\/strong><\/p>\n\n\n\n

      Ocak 1933<\/strong><\/p>\n\n\n\n

      Nasyonal sosyalist Almanya'n\u0131n ba\u015f\u0131nda kitaplar\u0131n yak\u0131lmas\u0131: maneviyat\u00e7\u0131lar\u0131n kitaplar\u0131n\u0131 da yakt\u0131. Kardec'ten sonraki spirit\u00fcalistler kitaplar\u0131n\u0131, dernekteki ve ba\u015fyaz\u0131daki \u00e7al\u0131\u015fmalar\u0131n\u0131 ba\u015flang\u0131\u00e7ta saklamak ve sonra tamamen b\u0131rakmak zorunda kald\u0131lar. Baz\u0131 erkekler ve kad\u0131nlar, inan\u00e7lar\u0131n\u0131 devlet yetkililerine gizleyemedikleri i\u00e7in hayatlar\u0131n\u0131 kaybetmi\u015f \u00e7ok cesurlar.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Naziler de hangi maneviyat\u00e7\u0131lard\u0131?<\/strong><\/p>\n\n\n\n

      Ocak 1934<\/strong><\/p>\n\n\n\n

      Ok\u00fcltizmin veya maneviyat\u00e7\u0131l\u0131\u011f\u0131n takip\u00e7ileri olan baz\u0131 naziler neydi?<\/p>\n\n\n\n

      "Nazilerin kendilerinin ok\u00fclt\u00fcn adanm\u0131\u015flar\u0131 olup olmad\u0131klar\u0131na dair k\u00fc\u00e7\u00fck bir yanl\u0131\u015f anla\u015f\u0131lma var gibi g\u00f6r\u00fcn\u00fcyor. Makalelerin \u00e7o\u011fu, bulgular\u0131n maneviyat\u00e7\u0131lar\u0131n yeniden ke\u015ffetti\u011fi bu k\u00fct\u00fcphanelerin naziler oldu\u011funu \u00f6ne s\u00fcrd\u00fc\u011f\u00fcn\u00fc bildiriyor. Bu b\u00fcy\u00fck bir yanl\u0131\u015f anla\u015f\u0131lma. Vakalar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funda, tam tersi oldu."<\/strong><\/em><\/p>\n\n\n\n

      Nazilerin parapsikoloji ve maneviyat vb. Eserler toplamas\u0131n\u0131n nedeni, onlara inand\u0131klar\u0131 i\u00e7in de\u011fildi. Aksine, nazilerden baz\u0131lar\u0131 bu \u00e7al\u0131\u015fmalar\u0131n ve dolay\u0131s\u0131yla fikirlerin nasyonal sosyalizm i\u00e7in potansiyel bir tehlike olu\u015fturdu\u011funa inan\u0131yordu. Ne de olsa, genellikle \u00e7ok \u00f6zg\u00fcrle\u015ftirici, olumlu ve ayd\u0131nlat\u0131c\u0131 olan kendi ideolojileri vard\u0131 (bkz. Dolay\u0131s\u0131yla s\u00f6z konusu toplumlar\u0131n kitaplar\u0131, yazarlar\u0131, okurlar\u0131 ve \u00fcyeleri potansiyel d\u00fc\u015fmanlar listesindeydi. (...) G\u00fcvenlik te\u015fkilatlar\u0131n\u0131n g\u00f6z\u00fcnde kara listeye girmek i\u00e7in bir mason locas\u0131na veya gizli bir gruba ait olmak yeterliydi. B\u00fct\u00fcn bu gruplar\u0131 izledi ve bir g\u00fcn darbe yapt\u0131 ve t\u00fcm malzemelerini ald\u0131. Bu y\u00fczden benim yorumum, nazilerin bu \u015feyleri kendilerinin erken ok\u00fcltist olduklar\u0131 i\u00e7in bir araya getirdikleri y\u00f6n\u00fcndeki pop\u00fcler varsay\u0131m\u0131n tam tersidir. Bence coleccion bunlar\u0131 yasaklad\u0131 \u00e7\u00fcnk\u00fc bu gruplarda potansiyel d\u00fc\u015fmanlar g\u00f6rd\u00fcler.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Rudolf Passian-Manevi ya\u015fam\u0131n el\u00e7isi.<\/strong><\/p>\n\n\n\n

      Ocak 1971<\/strong><\/p>\n\n\n\n

      Rudolf Passian (1924-2018) Dost canl\u0131s\u0131 ve kozmopolit Passian, reenkarnasyon, \u00f6l\u00fcmden sonraki ya\u015fam ve medyumluk alan\u0131nda \u00e7ok u\u011fra\u015fan bir yazar ve \u00f6\u011fretim g\u00f6revlisiydi.insan. 1970'lerden bu yana, Alman dili \u00fclkelerinde s\u00f6zde "PS\u0130 fenomeni" nin ara\u015ft\u0131r\u0131lmas\u0131na herkes olarak yol a\u00e7t\u0131.
      Passian y\u0131llar i\u00e7inde bir\u00e7ok kitap toplad\u0131 ve k\u00fct\u00fcphaneyi geride b\u0131rakt\u0131, ruhani, maneviyat\u00e7\u0131 ve parapsikolojik Almanca dilinde daha kapsaml\u0131.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn\u00fc kuran bir Alman fizik\u00e7i<\/strong><\/p>\n\n\n\n

      Ocak 1975<\/strong><\/p>\n\n\n\n

      Prof. Dr. rer. nat. Werner Schiebeler, fiziksel (1923-2006), bir fizik\u00e7i perspektifinden son derece hassas insanlar\u0131n (s\u00f6zde ortamlar) a\u00e7\u0131k ve g\u00fcvenilir bir fenomeninde ara\u015ft\u0131r\u0131lan bir ara\u015ft\u0131rmac\u0131 ve parapsikologdu. Kitaplar\u0131ndan \u00f6rnekler:<\/p>\n\n\n\n

      1983, Ravensburg, "Das Fortleben nach dem Tode" (\u00f6l\u00fcmden sonraki ya\u015fam) parapsikoloji ve parapsikofizika \u00fczerine (terim: parafisika)<\/p>\n\n\n\n

      1989, Neuwied, "Zeugnis f\u00fcr die jenseitige Welt" (Witness for the world beyond)<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

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      Modern zamanlar\u0131n maneviyat\u00e7\u0131 almanlar\u0131n\u0131n ilk bulu\u015fmas\u0131<\/strong><\/p>\n\n\n\n

      Ocak 1990<\/strong><\/p>\n\n\n\n

      1990 on y\u0131l\u0131ndan itibaren, sava\u015f sonras\u0131 d\u00f6nemde, \u00e7o\u011funlukla g\u00f6\u00e7menler, Brezilyal\u0131lar taraf\u0131ndan kurulan Allan Kardec'e g\u00f6re spirit\u00fcalistlerin \u00e7al\u0131\u015fmalar\u0131 ve \u00e7al\u0131\u015fmalar\u0131 taraf\u0131ndan uygulanan ilk spirit\u00fcalist gruplar\u0131 da ortaya \u00e7\u0131kmaya ba\u015flad\u0131 (sava\u015f s\u0131ras\u0131nda \u00f6\u011fretiler Kardec'e g\u00f6re spirit\u00fcalistler, \u00fclkelerde \u00f6zel bir g\u00fc\u00e7le geli\u015ftirildi g\u00fcney amerika, \u00f6zellikle Brezilya'da). \u0130lk gruplar K\u00f6ln, Berlin ve M\u00fcnih'te kuruldu. Gruplar daha sonra s\u00f6zde "Br\u00fcderliche Treffen" de (Karde\u015f\u00e7e Kar\u015f\u0131la\u015fmalar) bir araya geldi ve "DSB"-"Deutsche Spiritistische Bewegung" (Hareket ruh\u00e7usu Almanca) ile ortaya \u00e7\u0131kt\u0131.<\/p>\n\n\n\n

      1996, Almanya'da bir Karde\u015flik Gruplar\u0131 Spirit\u00fcalistlerle Kar\u015f\u0131la\u015f\u0131yorum<\/p>\n\n\n\n

      1996, \u0130lk web sayfas\u0131n\u0131 olu\u015fturma ruh\u00e7u Almanca: "www.bsoes.de"<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

      <\/div><\/div>\n\n\n\n
      <\/div><\/div>\n\n\n\n
      \n
      \"\"<\/figure>
      \n

      Divaldo Pereira Franco'nun Almanya'daki ilk konferans\u0131<\/strong><\/p>\n\n\n\n

      1993<\/strong><\/p>\n\n\n\n

      1993 Y\u0131l\u0131nda Almanya'da \u00fcnl\u00fc hatip ve orta Brezilyal\u0131 Divaldo Pereira Franco'nun ilk derslerinde yer ald\u0131.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

      <\/div><\/div>\n\n\n\n
      <\/div><\/div>\n\n\n\n
      \n
      \"\"<\/figure>
      \n

      "Leben mit den Toten" kitab\u0131n\u0131n yay\u0131nlanmas\u0131 (\u00d6l\u00fclerle ya\u015famak)<\/strong><\/p>\n\n\n\n

      Ocak 2002<\/strong><\/p>\n\n\n\n

      Diethard Sawicki'nin "Leben mit den Toten \u2013 Geisterglauben und die Entstehung des Spiritismus in Deutschland 1770 \u2013 1900" (\u00d6l\u00fclerle ya\u015famak \u2013 Ruhlara inan\u00e7 ve Almanya'da spirit\u00fcalizmin y\u00fckseli\u015fi 1770 \u2013 1900) kitab\u0131, son birka\u00e7 y\u00fczy\u0131l boyunca Almanya'daki spirit\u00fcalist uygulamaya iyi bir genel bak\u0131\u015f sunuyor.<\/p>\n\n\n\n

      Sawicki bu konuda \u00e7ok \u015f\u00fcpheci olmas\u0131na ra\u011fmen, hareketin tarihini ve zaman\u0131n Almanya's\u0131ndaki esp\u00edritas eserini titizlikle ara\u015ft\u0131rd\u0131 ve yay\u0131nlad\u0131.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

      <\/div><\/div>\n\n\n\n
      <\/div><\/div>\n\n\n\n
      \n
      \"\"<\/figure>
      \n

      Ruh\u00e7ulu\u011fa g\u00f6re \u0130ncil Almanca olarak yay\u0131nland\u0131<\/strong><\/p>\n\n\n\n

      Ocak 2002<\/strong><\/p>\n\n\n\n

      2002 Y\u0131l\u0131nda Ruh\u00e7ulu\u011fa g\u00f6re M\u00fcjde ve yeni kurulan yay\u0131nevi "Spiritismus Verlag" taraf\u0131ndan M\u00fcnih'te yay\u0131nland\u0131.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

      <\/div><\/div>\n\n\n\n
      <\/div><\/div>\n\n\n\n
      \n
      \"\"<\/figure>
      \n

      Editoryal esp\u00edritas vakf\u0131<\/strong><\/p>\n\n\n\n

      Haziran 2002<\/strong><\/p>\n\n\n\n

        \n
      • Editorial Spiritismus Verlag<\/li>\n<\/ul>\n\n\n\n
          \n
        • Editorial Lichttropfen Verlag<\/li>\n<\/ul>\n\n\n\n
            \n
          • Editoryal Perisprit Verlag<\/li>\n<\/ul>\n\n\n\n
              \n
            • Editoryal EDICEI<\/li>\n<\/ul>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n
              <\/div><\/div>\n\n\n\n
              <\/div><\/div>\n\n\n\n
              \n
              \"\"<\/figure>
              \n

              Berlin Foundation of the "Vereinigung der Deutschen Spiritistischen Gruppen" (Association of Groups Esp\u00edritas German)<\/strong><\/p>\n\n\n\n

              Ekim 2003<\/strong><\/p>\n\n\n\n

              26 Ekim 2003'te), esp\u00edritas gruplar\u0131n\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131 daha iyi koordine etmek ve Almanya'daki \u00f6\u011fretim ruh\u00e7usunun halkla ili\u015fkiler \u00e7al\u0131\u015fmalar\u0131nda i\u015fbirli\u011fi yapmak amac\u0131yla Berlin'de "Vereinigung der Deutschen Spiritistischen Gruppen" (Esp\u00edritas Almanca Gruplar\u0131 Derne\u011fi) kuruldu.<\/p>\n\n\n\n

              Bonn, 18 Ekim 2005, "Deutsche Spiritistische Vereinigung (D. S. V.)" (Ruh\u00e7u Almanlar Derne\u011fi) olarak yeniden adland\u0131r\u0131ld\u0131.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

              <\/div><\/div>\n\n\n\n
              <\/div><\/div>\n\n\n\n
              \n
              \"\"<\/figure>
              \n

              Almanya'da resmi olarak \u00e7ok say\u0131da dernek bulunur maneviyat\u00e7\u0131lar.<\/strong><\/p>\n\n\n\n

                \n
              • 2004, Stuttgart, sava\u015f sonras\u0131 resmi olarak kurulan ilk dernek "Spiritistischer Studienkreis Allan Kardec"<\/strong> - Gruppe S. E. E. L. E. ve.V.<\/li>\n\n\n\n
              • 21 Ekim 2005, M\u00fcnih "M\u00fcnchner Spiritische Studiengruppe Allan Kardec" \u2013 GEEAK e.V.<\/strong><\/li>\n\n\n\n
              • 2005, Northeim, kurulu\u015f "Allan Kardec Studien - und Arbeitsgruppe" e.V. \u2013 ALKASTAR<\/strong><\/li>\n\n\n\n
              • 07.02.2007, Berlin, vakf\u0131 SAJA e.V. \u2013 "Die Studien - und Arbeitsgruppe Joanna de Angelis"<\/strong><\/li>\n\n\n\n
              • 31.01.2012, D\u00fcsseldorf, Freundeskreis Allan Kardec \u2013 D\u00fcsseldorf e.V.<\/strong> - kar amac\u0131 g\u00fctmeyen dernek<\/li>\n\n\n\n
              • 2013, W\u00fcrzburg, kurulu\u015f tarihi Freundeskreis Allan Kardec W\u00fcrzburg e.V.<\/strong><\/li>\n\n\n\n
              • 01.01. 2018, M\u00fcnih, derne\u011fin kurulu\u015fu Weg der N\u00e4chstenliebe e.V.<\/strong><\/li>\n<\/ul>\n\n\n\n

                2005-2010 y\u0131llar\u0131 aras\u0131nda esp\u00edritas derneklerinin di\u011fer vak\u0131flar\u0131:<\/strong><\/p>\n\n\n\n

                Berlin'in kurulu\u015fu Studienkreis Allan Kardec \u2013 Berlin e.V.<\/strong><\/p>\n\n\n\n

                Frankfurt'un kurulu\u015fu Freundeskreises Allan Kardec - Frankfurt am Main e.V.<\/strong><\/p>\n\n\n\n

                Mannheim, vak\u0131f Freundeskreises Allan Kardec - Mannheim e.V.<\/strong><\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

                <\/div><\/div>\n\n\n\n
                <\/div><\/div>\n\n\n\n
                \n
                \"\"<\/figure>
                \n

                Yarat\u0131l\u0131\u015f Almanca olarak yay\u0131nland\u0131 <\/strong><\/p>\n\n\n\n

                Ocak 2004<\/strong><\/p>\n\n\n\n

                2004 y\u0131l\u0131nda, "Lichttropfen Verlag" yay\u0131nevi Frankfurt-am-Main'de Allan Kardec'in "Do\u011fu\u015fu" kitab\u0131n\u0131 yay\u0131nlad\u0131.<\/p>\n<\/div><\/div>\n<\/div><\/div>\n\n\n\n

                <\/div><\/div>\n\n\n\n
                <\/div><\/div>\n\n\n\n
                <\/div><\/div>\n\n\n\n
                \n

                Almanya'da Ruh\u00e7ulu\u011fun Tarihi<\/em>Kaynaklar: www.kardec.de<\/p>\n<\/div><\/div>\n\n\n\n

                <\/p>","protected":false},"excerpt":{"rendered":"

                Historia del espiritismo en Alemania Escritos de Leibniz sobre la \u00abMonadolog\u00eda\u00bb Enero de 1714 Gottfried Wilhelm Leibniz (1646 – 1716) – el famoso fil\u00f3sofo y matem\u00e1tico escribi\u00f3 ensayos sobre \u00abLa Monadolog\u00eda\u00bb en 1714 como parte de \u00abHauptschriften zur Grundlegung der Philosophie II\u00bb. Leibniz trata el tema del esp\u00edritu, el alma y la transmigraci\u00f3n. El t\u00e9rmino […]<\/p>","protected":false},"author":1,"featured_media":4833,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-4734","page","type-page","status-publish","has-post-thumbnail","hentry"],"yoast_head":"\nHistoria del espiritismo en Alemania - Uni\u00f3n Esp\u00edrita<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/nuevo-renacer.com\/tr\/historia-del-espiritismo-en-alemania\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Historia del espiritismo en Alemania\" \/>\n<meta property=\"og:description\" content=\"Historia del espiritismo en Alemania Escritos de Leibniz sobre la \u00abMonadolog\u00eda\u00bb Enero de 1714 Gottfried Wilhelm Leibniz (1646 – 1716) – el famoso fil\u00f3sofo y matem\u00e1tico escribi\u00f3 ensayos sobre \u00abLa Monadolog\u00eda\u00bb en 1714 como parte de \u00abHauptschriften zur Grundlegung der Philosophie II\u00bb. 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