{"id":7976,"date":"2025-04-28T12:40:43","date_gmt":"2025-04-28T12:40:43","guid":{"rendered":"https:\/\/nuevo-renacer.com\/?page_id=7976"},"modified":"2025-04-28T18:23:26","modified_gmt":"2025-04-28T18:23:26","slug":"historia-del-espiritismo-en-suecia","status":"publish","type":"page","link":"https:\/\/nuevo-renacer.com\/tr\/historia-del-espiritismo-en-suecia\/","title":{"rendered":"\u0130sve\u00e7'te maneviyat tarihi"},"content":{"rendered":"
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\u0130sve\u00e7'te maneviyat tarihi<\/strong><\/p>\n<\/div><\/div>\n\n\n\n

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19. Y\u00fczy\u0131l\u0131n sonunda spirit\u00fcalizm salonlara giri\u015flerini \u0130sve\u00e7\u00e7e yapt\u0131.<\/p>\n\n\n\n

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Orta amerikal\u0131 Bayan Fay (1851-1927) d\u00fcnyay\u0131 dola\u015ft\u0131 ve yeteneklerini sergiledi medyumlar. Di\u011fer \u015feylerin yan\u0131 s\u0131ra Stockholm'\u00fc ziyaret etti.<\/p>\n<\/div><\/div>\n<\/div>\n\n\n\n

Ruhlar Kitab\u0131 bir ba\u015far\u0131yd\u0131<\/strong><\/p>\n\n\n\n

\u0130sve\u00e7'teki maneviyat\u00e7\u0131lar i\u00e7in \u00f6nem kazanan bir \u015fube Fransa'da Allan Kardec taraf\u0131ndan kuruldu. Spirit\u00fcalist olmadan \u00f6nce Kardec bir \u00f6\u011fretmendi ve Hippolyte L\u00e9on D\u00e9nizard Rivail ad\u0131n\u0131 vermi\u015fti, ancak daha sonra kendi hesab\u0131na g\u00f6re yeni ruhlar ad\u0131n\u0131 kazand\u0131. 1857'de vizyonunu d\u00fcnyaya sunan ruhlar kitab\u0131'n\u0131 yay\u0131nlad\u0131. Kitap ba\u015far\u0131l\u0131 oldu ve Fransa'daki maneviyat\u00e7\u0131lar i\u00e7in ortak olan bir t\u00fcr incil oldu. Kitapta Kardec ruhlardan mesajlar yay\u0131nlad\u0131. Bu mesajlar a\u00e7\u0131k bir dille basit bir \u015fekilde ifade edilir ve kitap, genellikle esrarengiz bir tarzda yaz\u0131lm\u0131\u015f benzer di\u011fer bir\u00e7ok \u00e7a\u011fda\u015f eserin aksine geni\u015f bir \u00e7ekicili\u011fe sahipti.<\/p>\n\n\n\n

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Allan Kardec'in ruhlar\u0131 kitab\u0131 1857'de yay\u0131nland\u0131 ve ba\u015far\u0131l\u0131 oldu.<\/p>\n<\/div><\/div>\n<\/div>\n<\/div><\/div>\n\n\n\n

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\u0130sve\u00e7 bas\u0131n\u0131nda modern spirit\u00fcalizm<\/strong><\/p>\n\n\n\n

Zaten 1850'lerin sonunda, o zamanlar spirit\u00fcalizm modern olarak bilinen \u0130sve\u00e7 bas\u0131n\u0131nda spirit\u00fcalizmden bahsetmeye ba\u015flad\u0131. Ancak, 1870'lerin sonuna kadar \u0130sve\u00e7'te maneviyat\u00e7\u0131n\u0131n d\u00fczenledi\u011fi bir faaliyetin ve bas\u0131nda daha d\u00fczenli tart\u0131\u015fmalar\u0131n belirtileri ortaya \u00e7\u0131kmad\u0131. \u00d6rne\u011fin 1879'da bir k\u00fct\u00fcphane kuruldu maneviyat\u00e7\u0131 kredisi, 1880'de Spiritistiska litteraturf\u00f6reningen (S. L. F.) ad\u0131n\u0131 ald\u0131. Dernek d\u00fczenli toplant\u0131lar d\u00fczenler ve \u00fcyeleri maneviyat\u00e7\u0131lar oturumlar\u0131 d\u00fczenler. \u00dcyelerinden ikisi Oscar Busch ve Matilda Nilsson, \u0130sve\u00e7'te maneviyat\u0131n yay\u0131lmas\u0131 i\u00e7in \u00f6nemliydi. Oscar Busch, derne\u011fin kurucular\u0131ndan biriydi ve ayn\u0131 zamanda Efter\u00e5t dergisinin edit\u00f6r\u00fcyd\u00fc? Matilda Nilsson derginin edit\u00f6r\u00fcyd\u00fc ve edit\u00f6r ekibinin merkezi sizin evinizdeydi. Ayr\u0131ca S. L. F.'nin geni\u015f k\u00fct\u00fcphanesine de yer verdi. Nilsson ayn\u0131 zamanda, son y\u0131llarda uluslararas\u0131 alanda b\u00fcy\u00fck ilgi g\u00f6ren \u00fcyesi Hilma af Klint'in sanat \u00f6nc\u00fcs\u00fc olarak tan\u0131nan fem derne\u011fi maneviyat\u00e7\u0131s\u0131'n\u0131n (The Five) bir \u00fcyesiydi.<\/p>\n\n\n\n

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Edebiyat Ruh\u00e7ular\u0131 Derne\u011fi<\/strong><\/p>\n\n\n\n

Oscar Busch (1844-1916) ve Matilda Nilsson (1844-1923), \u0130sve\u00e7'te ruh\u00e7ulu\u011fun yay\u0131lmas\u0131nda en \u00f6nde gelen isimlerden ikisiydi. 1879'da Oscar Busch, k\u0131sa s\u00fcre sonra Edebiyat Spirit\u00fcalistleri Derne\u011fi (S. L. F.) ad\u0131n\u0131 alan bir k\u00fct\u00fcphane spirit\u00fcalist kredisinin kurucular\u0131ndan biriydi. Ayn\u0131 zamanda Efter\u00e5t dergisinin edit\u00f6r\u00fcyd\u00fc? ruhlarla temasla ilgili ifadeleri i\u00e7eren derne\u011fin. Matilda Nilsson \u00e7ok ge\u00e7meden kat\u0131ld\u0131 ve sorumlu yay\u0131nc\u0131 olmas\u0131n\u0131n yan\u0131 s\u0131ra evini derginin edit\u00f6r kadrosuna verdi. Matilda Nilsson ayn\u0131 zamanda Be\u015fler Derne\u011fi'nin bir \u00fcyesiydi.<\/p>\n\n\n\n

\u0130sve\u00e7'te dernekler kuran, seanslar d\u00fczenleyen, dergiler ve kitaplar yay\u0131nlayan k\u00fc\u00e7\u00fck bir maneviyat\u00e7\u0131lar toplulu\u011fu vard\u0131. \u00d6ncelikle Stockholm'deydiler, ancak G\u00f6teborg gibi di\u011fer \u015fehirlerde de maneviyat\u00e7\u0131lar vard\u0131. Bir\u00e7ok spirit\u00fcalist kad\u0131nd\u0131. O zamanlar, kad\u0131nlar\u0131n biyolojik olarak erkeklerden daha hassas ve pasif olduklar\u0131na dair \u00e7ok yayg\u0131n bir inan\u00e7 vard\u0131, bu da onlar\u0131 \u00f6zellikle maneviyat\u00e7\u0131 bir ortam olmaya \u00e7ok uygun hale getirdi, \u00e7\u00fcnk\u00fc s\u00f6zde kad\u0131n niteliklerinin ruhlarla ileti\u015fimi kolayla\u015ft\u0131rd\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcyordu. Bu nedenle kad\u0131n cinsiyetten olmak, maneviyat\u00e7\u0131lar\u0131n faaliyetlerinde olumsuz bir fakt\u00f6r de\u011fildi, aksine ruhlar d\u00fcnyas\u0131n\u0131n mesajlar\u0131n\u0131 iletmekten sorumlu olmas\u0131 gereken g\u00fc\u00e7 konumunda olma olas\u0131l\u0131\u011f\u0131n\u0131 a\u00e7t\u0131. Bu, kad\u0131nlar\u0131n \u00fcniversitelerden ve siyasi faaliyetlerden d\u0131\u015fland\u0131\u011f\u0131 bir d\u00f6nemdi.<\/p>\n\n\n\n

Be\u015fler Cemiyeti<\/strong><\/p>\n\n\n\n

Be\u015f Ki\u015filik Cemiyetin \u00fcyeleri k\u0131z karde\u015fler Matilda Nilsson ve Cornelia Cederberg, Hilma af Klint, Anna Cassel ve Sigrid garcia-shea'yd\u0131. Bu sonuncusu, \u00f6ncelikle bir toplum arac\u0131 olarak hareket eden sonuncuydu. 1896'dan itibaren toplum d\u00fczenli olarak bir araya geldi ve bazen misafirlerle ortak oturumlar d\u00fczenledi. Hilma af Klint ve Anna Cassel, Kraliyet Sanat Enstit\u00fcs\u00fc'nde okumalar\u0131na izin verilen kad\u0131nlardan ikisiydi. Be\u015fin be\u015f \u00fcyesi daha \u00f6nce ba\u015fka bir spirit\u00fcalist \u015firkete aitti: Toplum Edelweiss, 1890'da Huldine Beamish-Mossander taraf\u0131ndan kuruldu. Toplumun olu\u015fumundan \u00f6nce bile Edelweissbeamish-Mossander, sanat\u00e7\u0131 ve \u0130sve\u00e7'in ilk kad\u0131n foto\u011fraf\u00e7\u0131lar\u0131ndan biri olan arkada\u015f\u0131 Bertha Valerius ile spirit\u00fcalistler seanslar\u0131 d\u00fczenlemi\u015fti. Valerius'un spirit\u00fcalist Kl\u00f6verbladet adl\u0131 kendi organizasyonu vard\u0131, bunlar\u0131n yan\u0131 s\u0131ra Beamish-Mossander ve Anna Wallenberg de vard\u0131. Anna Wallenberg, A. O.'nun dul e\u015fiydi. Stockholms Enskilda Bank'\u0131n kurucusu Wallenberg ve bir maneviyat\u00e7\u0131 taviz verdi. \u00e7\u00fcnk\u00fc kendi gelirleriyle hayatta kalamazd\u0131m.<\/p>\n<\/div><\/div>\n\n\n\n

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\u00c7evrelerde maneviyat\u00e7\u0131lar isve\u00e7lilerbir\u00e7o\u011fu varl\u0131kl\u0131 ge\u00e7mi\u015flerden gelirken, \u00f6rne\u011fin \u0130ngiltere ve Amerika Birle\u015fik Devletleri'nde maneviyat\u0131n i\u015f\u00e7i s\u0131n\u0131f\u0131 aras\u0131nda destek\u00e7ileri de vard\u0131. Muhtemelen bu, di\u011fer \u00fclkelerden farkl\u0131 olarak \u0130sve\u00e7'te maneviyat\u00e7\u0131lar ve sosyalistler aras\u0131nda ittifak olmamas\u0131n\u0131n nedenlerinden biridir. Aksine, dergi Sosyaldemokraten hareketin g\u00fcnl\u00fck gazetelerde ortaya \u00e7\u0131kard\u0131\u011f\u0131 baz\u0131 tart\u0131\u015fmalarda en a\u00e7\u0131k ele\u015ftirilen maneviyatt\u0131 isve\u00e7\u00e7e. Bunun bir \u00f6rne\u011fi, orta amerikal\u0131 Bayan Fay'deki Stockholm ziyaretiydi. G\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fc bas\u0131nda bir \u00f6fke dalgas\u0131 izledi.<\/p>\n\n\n\n

\u0130sve\u00e7 Kral\u0131 Bayan Fay'in g\u00f6sterisini ziyaret etti<\/strong><\/p>\n\n\n\n

Haziran 1888'de, bayan Fay'in yeteneklerini g\u00f6stermek i\u00e7in Stockholm'e ilk kez geldi\u011fi zamand\u0131.medyumluklar. \u015eovunda, \u015fovunda J. R. Nordstr\u00f6m'\u00fc taklit edene benzer \u00e7e\u015fitli numaralar yapt\u0131. Performanslar\u0131, \u00e7ad\u0131ra ba\u011fl\u0131yken bir masaya \u00e7ivilemeye ya da sadece avu\u00e7 i\u00e7leriyle dokunarak bir masay\u0131 kald\u0131rmaya da dayanabilir. G\u00f6steriler hem \u00e7evrelerde dikkat \u00e7ekti maneviyat\u00e7\u0131lar Stockholm'de halk aras\u0131nda oldu\u011fu gibi.<\/p>\n\n\n\n

Stockholm'deki gazeteler olay\u0131 bildirdi ve Bayan Fay'den bahsetti, ancak eylemlerini nas\u0131l yorumlayaca\u011f\u0131na dair baz\u0131 \u015f\u00fcpheleri olsa da: iyi yap\u0131lm\u0131\u015f hilelerle iyi bir e\u011flence miydi yoksa arkalar\u0131nda ruhlar m\u0131 vard\u0131? Bas\u0131ndaki bir\u00e7ok makale, yaln\u0131zca ruhlar\u0131n varl\u0131\u011f\u0131n\u0131n eylemlerini a\u00e7\u0131klayabilece\u011fini savunarak, bayan Fay'in yorumcu bir maneviyat\u00e7\u0131s\u0131n\u0131 savundu. \u00d6rne\u011fin, jeolog Gerard De Geer, orta amerikal\u0131 temsillerinin arkas\u0131nda do\u011fa\u00fcst\u00fc g\u00fc\u00e7lerin oldu\u011funu iddia etmek i\u00e7in bas\u0131na \u00e7\u0131kt\u0131.<\/p>\n\n\n\n

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Hilma af Klints suna\u011f\u0131 n. veya 1, kutsal\u0131n X grubu (1915).<\/p>\n<\/div><\/div>\n<\/div>\n\n\n\n

Bunun ne anlama geldi\u011fine dair farkl\u0131 yorumlara ra\u011fmen, Bayan Fay'in eylemleri ya da muhtemelen onlar y\u00fcz\u00fcnden Stockholm'\u00fcn bir\u00e7ok insan\u0131 g\u00f6sterilerine kat\u0131l\u0131yor. Bir gazete haberine g\u00f6re, kral Oscar II ve prens Charles oturumlar\u0131ndan birine kat\u0131ld\u0131lar. Bu nedenle Bayan Fay ve p\u00fcf noktalar\u0131, JR Nordstr\u00f6m'\u00fcn Salon sahnesine \u00e7\u0131kmas\u0131ndan \u00f6nce bile Stockholm'de c\u0131z\u0131rdayan bir konu\u015fma konusuydu.Svea, performanslar\u0131n\u0131n maneviyat\u00e7\u0131lar\u0131n\u0131 bir kez ve t\u00fcm a\u00e7\u0131klamalar\u0131na ra\u011fmen ortaya \u00e7\u0131kard\u0131\u011f\u0131nda meydana gelen karga\u015faya zemin haz\u0131rl\u0131yor.<\/p>\n\n\n\n

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\u0130sve\u00e7 Kral\u0131 II.<\/p>\n<\/div><\/div>\n<\/div>\n\n\n\n

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\u0130sve\u00e7 Prensi Charles, V\u00e4sterg\u00f6tland D\u00fck\u00fc, 1929 civar\u0131nda.<\/p>\n<\/div><\/div>\n<\/div>\n\n\n\n

JR Nordstr\u00f6m'\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131ndan sonra Bayan Fay, siz yolculu\u011funuza devam etmeden \u00f6nce Kas\u0131m 1888'de Stockholm'de son bir maneviyat oturumu d\u00fczenledi. Bir terc\u00fcman arac\u0131l\u0131\u011f\u0131yla, g\u00f6steriden sonra eylemlerinin ger\u00e7ekli\u011fine inanan bilim adamlar\u0131 taraf\u0131ndan incelendi\u011fini ve bu nedenle oturumlar\u0131n "bilimsel" olarak kabul edilece\u011fini s\u00f6yledi." Ancak halk tatmin olmad\u0131 ve Bayan Fay sahneyi terk ettikten sonra yazar ve e\u011fitimci Anton Nystr\u00f6m, hileleri ger\u00e7ekle\u015ftirdi\u011fine nas\u0131l inand\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in kalabal\u0131\u011f\u0131n aras\u0131ndan kald\u0131r\u0131ld\u0131.<\/p>\n<\/div><\/div>\n\n\n\n

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Spirit\u00fcalizm \u0130sve\u00e7'te ya\u015famaya devam etti<\/strong><\/p>\n\n\n\n

Bayan Fay \u0130sve\u00e7'ten ayr\u0131ld\u0131\u011f\u0131nda, etraf\u0131ndaki tart\u0131\u015fmalar\u0131 ortadan kald\u0131rd\u0131lar. Bununla birlikte, spirit\u00fcalizme olan ilgi, Y\u0130RM\u0130NC\u0130 y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda yava\u015f yava\u015f unutulmadan \u00f6nce \u0130sve\u00e7'te birka\u00e7 y\u0131l daha kald\u0131. Giderek daha az insan maneviyatla ilgilendik\u00e7e, onun hakk\u0131ndaki bilgilerin \u00e7o\u011fu ve on dokuzuncu y\u00fczy\u0131l\u0131n sonlar\u0131ndaki k\u00fclt\u00fcrel ya\u015fam \u00fczerindeki etkisi de ortadan kalkt\u0131. G\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi spirit\u00fcalizm, Stockholm sakinlerinin \u00e7o\u011funun okundu\u011fu, tart\u0131\u015f\u0131ld\u0131\u011f\u0131 ve ziyaret edildi\u011fi bir faaliyetti. \u00d6zellikle ba\u015fkentte ya\u015fayan kad\u0131nlar i\u00e7in maneviyat ilgi oda\u011f\u0131 olan bir f\u0131rsatt\u0131.<\/p>\n\n\n\n

Bununla birlikte, ya\u015fam\u0131n manevi boyutlar\u0131na olan inan\u00e7 ortadan kalkt\u0131; teozofi ve antropozofi gibi di\u011fer hareketler abord\u00e1ndolas'\u0131 ve tart\u0131\u015fmay\u0131 takip etti. Ruhani olana olan ilgi, \u00e7e\u015fitli sanatsal ifadeleri de etkiledi; Yukar\u0131da bahsedilen Hilma af Klint, son y\u0131llarda \u00f6l\u00fcm\u00fcnden sonra, kendi hesab\u0131na g\u00f6re, onun arac\u0131l\u0131\u011f\u0131yla ruhlar taraf\u0131ndan yarat\u0131lan resimlerine b\u00fcy\u00fck ilgi g\u00f6rd\u00fc. Reenkarnasyon olarak ruhlara olan inan\u00e7 bug\u00fcn de devam ediyor. Yeni \u00c7a\u011f ve di\u011fer putperestlik t\u00fcrlerinin bir\u00e7ok takip\u00e7isi var ve son y\u0131llarda birka\u00e7 ezoterik hareketin yeniden canlanmas\u0131ndan bahsediliyor. Uppsala \u00dcniversitesi'nden yap\u0131lan yeni bir anket, \u0130sve\u00e7lilerin 'inin paranormal olaylara, yani a\u00e7\u0131klanamayan \u015feylere inand\u0131\u011f\u0131n\u0131 g\u00f6steriyor.<\/p>\n\n\n\n

Maneviyat\u0131n tarihini ve ruhlara olan inanc\u0131n farkl\u0131 \u00e7a\u011flarda ve toplumlarda oynad\u0131\u011f\u0131 rol\u00fc daha iyi anlamak i\u00e7in, ruhaniyete olan kendi \u00e7a\u011fda\u015f ilgimizi de anlayabiliriz. \u0130sve\u00e7'te ONDOKUZUNCU y\u00fczy\u0131lda bile maneviyat\u00e7\u0131lara inanan s\u0131n\u0131rl\u0131 say\u0131da ki\u015fi oldu\u011fu i\u00e7in, Bayan Fay'inki gibi tart\u0131\u015fmalar, maneviyat\u00e7\u0131 maneviyat\u0131n ilgisinin-\u015fimdi oldu\u011fu gibi - \u00e7evresindekilere ta\u015f\u0131nan ve tiksindirilen bir konu oldu\u011funu g\u00f6steriyor.<\/p>\n<\/div><\/div>\n\n\n\n

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Historia del espiritismo en Suecia A finales del siglo 19, el espiritismo hizo su entrada en los salones suecos. La m\u00e9dium estadounidense Miss Fay (1851-1927) viaj\u00f3 por todo el mundo y mostr\u00f3 sus habilidades medi\u00famnicas. Entre otras cosas, visit\u00f3 Estocolmo. El Libro de los Esp\u00edritus fue un \u00e9xito Una rama que lleg\u00f3 a ser importante […]<\/p>","protected":false},"author":1,"featured_media":0,"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-7976","page","type-page","status-publish","hentry"],"yoast_head":"\nHistoria del espiritismo en Suecia - 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-suecia\/\" \/>\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 Suecia\" \/>\n<meta property=\"og:description\" content=\"Historia del espiritismo en Suecia A finales del siglo 19, el espiritismo hizo su entrada en los salones suecos. 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